Homily 37
(Acts 17) "Now when they had passed through Amphipolis and Apollonia, they
came to Thessalonica, where was a synagogue of the Jews: and Paul, as his
manner was, went in unto them, and three sabbath days reasoned with them out of
the Scriptures, opening and alleging that Christ must needs have suffered, and
risen again from the dead; and that this Jesus, whom I preach unto you, is
Christ." Again they haste past the small cities, and press on to the
greater ones, since from those. the word was to flow as from a fountain into
the neighboring cities. "And Paul, as his manner was, went into the
synagogue of the Jews." Although he had said, "We turn to the
Gentiles" (ch. xiii. 46), he did not leave these alone: such was the
longing affection he had towards them.
For hear him saying, "Brethren, my
heart's desire and prayer to God for Israel is, that they might be saved"
(Rom. x. I): and, "I wished myself accursed from Christ for my
brethren." (ib. ix. 3.) But he did this because of God's promise and the
glory: and this, that it might not be a cause of offence to the Gentiles.
"Opening," it says, "from the Scriptures, he reasoned with them
for three sabbaths, putting before them that the Christ must suffer." Do
thou mark how before all other things he preaches the Passion: so little were
they ashamed of it, knowing it to be the cause of salvation. "And some of
them believed, and consorted with Paul and Silas; and of the devout Greeks a
great multitude, and of the chief women not a few." (v. 4.) The writer mentions
only the sum and substance of the discoursing: he is not given to redundancy,
and does not on every occasion report the sermons. "But the Jews which
believed not (the best texts omit "which believed not"), moved with
envy, took unto them certain lewd fellows of the baser sort, and gathered a
company, and set all the city on an uproar, and assaulted the house of Jason,
and sought to bring them out to the people. And when they found them not, they
drew Jason and certain brethren unto the rulers of the city, crying, These that
have turned the world upside down are come hither also; whom Jason hath
received: and these all do contrary to the decrees of CAEsar, saying that there
is another king, one Jesus." (v. 5-7.) Oh! what an accusation! again they
get up a charge of treason against them, "saying, there is another king
(one) Jesus. And they troubled the people and the rulers of the city, when they
heard these things. And when they had taken security of Jason, and of the
other, they let them go." (v. 8, 9.) A man worthy to be admired, that he
put himself into danger, and sent them away from it. "And the brethren
immediately sent away Paul and Silas by night unto Berea: who coming thither
went into the synagogue of the Jews. These were more noble," it says,
"than they of Thessalonica: more noble," i. e. more gentle (in their
behavior): "in that they received the word with all readiness," and
this not inconsiderately, but with a strictness wherein was no passion,
"searching the Scriptures whether these things were so." (v. 10, 11.)
"Therefore many of them believed; also of honorable women which were
Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge
that the word of God was preached of Paul at Berea, they came thither also, and
stirred up the people. And then immediately the brethren sent away Paul to go
as it were to the sea: but Silas and Timotheus abode there still." (v.
12-14.) See how he at one time gives way, at another presses on, and in many
things takes his measures upon human considerations. "And they that
conducted Paul brought him unto Athens: and receiving a commandment unto Silas
and Timotheus for to come to him with speed, they departed." (v. 15.) But
let us look again at what has been said. "Three sabbath-days," it
says, being the time when they had leisure from work, "he reasoned with
them, opening out of the Scriptures" (v. 2): for so used Christ also to
do: as on many occasions we find Him reasoning from the Scriptures, and not on
all occasions (urging men) by miracles. Because to this indeed they stood in a
posture of hostility, calling them deceivers and jugglers; but he that
persuades l men by reasons from the Scriptures, is not liable to this
imputation. And on many occasions we find (Paul) to have convinced men simply
by force of teaching: and in Antioch "the whole city was gathered
together" (ch. xiii. 44): so great a thing is this also, for indeed this
itself is no small miracle, nay, it is even a very great one. And that they
might not think that they did it all by their own strength, but rather that God
permitted it, two things resulted, namely, "Some of them were
persuaded," etc. "And of devout Greeks a great multitude, and of the
chief women not a few :" * but those others did the contrary: "the
Jews moved with envy," etc. (v. 4, 5) and, from the fact that the being
called was itself a matter of God's fore-ordering, they neither thought great
things of themselves as if the triumph were their own, nor were terrified as
being responsible (for all). But how comes it that he said, "That we
should go unto the heathen, and they unto the circumcision" (Gal. ii. 9),
and yet discoursed to the Jews? He did this as a thing over and above. For he
did other things also more than he was obliged. For instance, Christ ordained that
they should "live by the Gospel" (I Cor. ix. 14; i. 17), but our
Apostle did it not: Christ sent him not to baptize, yet he did baptize. Mark
how he was equal to all. Peter to the circumcision, he to the Gentiles, to the
greater part. Since if it was necessary for him to discourse to Jews, how said
he again: "For He that wrought effectually in him toward the circumcision,
the same was mighty also in me toward the Gentiles" (Gal. ii. 8)? In the
same way as those Apostles also had intercourse with the Gentiles, though they
had been set apart for the circumcision, so likewise did our Apostle. The more
part of his work indeed was with the Gentiles: still he did not neglect the
Jews either, that they might not seem to be severed from them. And how was it,
you will ask, that he entered in the first place into the synagogues, as if
this were his leading object? True;but he persuaded the Gentiles through the
Jews, and from the things which he discoursed of to the Jews. And he knew, that
this was most suitable for the Gentiles, and most conducive to belief.
Therefore he says: "Inasmuch as I am the "Apostle of the
Gentiles." (Rom. xi. 13.) And his Epistles too all fight against the
Jews.That the Christ," he says, "must needs have suffered." (v.
3.) If there was a necessity for His suffering, there was assuredly. a
necessity for His rising again: for the former was far more wonderful than the
latter. For if He gave Him up to death Who had done no wrong, much rather did
He raise Him up again. "But the Jews which believed not took unto them
certain of the baser sort, and set all the city on an uproar (v. 5): so that
the Gentiles were more in number. The Jews thought not themselves enough to
raise the disturbance:for because they had no reasonable pretext, they ever effect
such purposes by means of uproar, and by taking to themselves base men.
"And when they found them not," it says, "they haled Jason and
certain brethren." (v. 6.) O the tyranny! dragged them without any cause
out of their houses. "These all," say they, "do contrary to the
decrees of Caesar" (v. 7): for since they spoke nothing contrary to what
had been decreed, nor made any commotion in the city, they bring them under a
different charge: "saying that there is another king, one Jesus. And they
troubled the people," etc. (v. 8.) And what are ye afraid of, seeing He is
dead? "And when they had taken security," etc. (v. 9.) See how by
giving security Jason sent Paul away: so that he gave his life (to the hazard)
for him. "And brethren," etc. (v. 10.) See how the persecutions in
every case extend the preaching. "Now these," it says, "were
more noble than those in Thessalonica" (v. II): i.e. they were not (men)
practising base things, but some were convinced, and the others (who were not),
did nothing (of that sort). "Daily," it says, "searching the
Scriptures whether these things were so:" not merely upon a sudden impetus
or (burst of) zeal. "More noble," it says: i. e. in point of virtue
"Therefore many of them," etc. (v. 12.) And here again are Greeks.
"But when the Jews of Thessalonica," etc. (v. 13), because there were
lewd persons there. And yet that city was greater. But it is no wonder in the
greater city the people were worse nay, of course to the greater city there go
the worse men, where the occasions of disturbances are many. And as in the
body, where the disease is more violent for having more matter and fuel, just
so is it here. But look, I beg you, how their fleeing was providentially
ordered, not from cowardice: otherwise they would have ceased to preach, and
would not have exasperated them still more. But from this (flight) two things
resulted: both the rage of those (Jews) was quenched, and the preaching spread.
But in terms befitting their disorderly conduct, he says, "Agitating the
multitude." Just what was done at Iconium--that they may have the
additional condemnation of destroying others besides themselves. (ch. xiv. 2,
19.) This is what Paul says of them: "Forbidding to preach to the
Gentiles, to fill up their sins alway, for the wrath is come upon them to the
uttermost." (1 Thess. ii. 16.) Why did he not stay? for if (at Lystra, ch.
xiv. 19, 21) there, where he was stoned, he nevertheless stayed a long time,
much more here. Why? (The Lord) did not wish them to be always doing signs; for
this is itself a sign, not less than the working of signs--that being
persecuted, they overcame without signs. So that just as now He prevails
without signs, so was it on many occasions His will to prevail then.
Consequently neither did the Apostles run after signs: as in fact he says
himself, "We preach Christ crucified" (1 Cor. i. 23)--to them that
crave signs, to them that crave wisdom, we give that which cannot even after
signs persuade, and yet we do persuade ! So that this was a mighty sign. See then,
how when the preaching is extended, they are not in a hurry to run after signs.
a For it was right that thenceforth the believers should be mighty signs to the
rest. Howbeit, by retreating and advancing they did these things. "And
immediately," it says, "the brethren sent away Paul." (v. 14.)
Here now they send Paul alone: for it was for him they feared, lest he should
suffer some harm, the head and front of all being in fact none other than he.
"They sent him away," it says, "as it were to the sea:"
that it might not be easy for them to seize him. For at present they could not
have done much by themselves; and with him they accomplished and achieved many
things. For the present, it says, they wished to rescue him. So far is it from
being the case, that (supernatural) Grace worked all alike on all occasions: on
the contrary, it left them to take their measures upon human judgment, (only)
stirring them up and rousing them out of sleep, and making them to take pains.
Thus, observe, it brought them safe only as far as Philippi, but no more after
that. "And receiving," it says, "a commandment unto Silas and
Timotheus for to come to him with all speed, they departed." (v. 15.) For
though he was a Paul, nevertheless he needed them. And with good reason are
they urged by God to go into Macedonia, for there lay Greece moreover bright
(before them). (ch. xvi. 9.) [...]
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