Homily 32 — Acts 15, verses 1 to 12

“And certain men who came down from Judea taught the brothers, and said, Unless you are circumcised after the custom of Moses, you cannot be saved.” [a]

Notice how, at every step forward in the matter of the Gentiles, the beginning is made because necessity forces it. Before this, Peter was found fault with and declared himself in the right, and everything he said, he said as a defense, which is what made his words acceptable. Then, when the Jews turned away, Paul went to the Gentiles. And here again, when another excess comes in, the apostle then lays down the law. For it is likely that they, taught as they were by God, preached to everyone without distinction, and this stirred the jealousy of the Jews who had believed. And they did not merely speak about circumcision; they said, “You cannot even be saved.” Yet the very opposite was the case: it was by receiving circumcision that they could not be saved. Do you notice how closely the trials follow one another, from within and from without? It is well arranged, too, that this happens while Paul is present, so that he can answer them.

“So when Paul and Barnabas had no small dissension and dispute with them, they appointed Paul and Barnabas, and certain others of them, to go up to Jerusalem to the apostles and elders about this question” (verse 2). And Paul does not say, “What? Have I no right to be believed after so many signs?” No, he gave way for their sakes. “And being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles, and they caused great joy to all the brothers” (verse 3). And notice the result: all the Samaritans too learn what has come to the Gentiles, and they rejoiced. “And when they had come to Jerusalem, they were received by the church and by the apostles and elders, and they declared all that God had done with them” (verse 4). See what providence is at work here! [b]

“But certain men of the sect of the Pharisees who believed rose up, saying that it was necessary to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider this matter. And when there had been much disputing, Peter rose up and said to them, Men and brothers, you know that in the early days God made a choice among us, that by my mouth the Gentiles should hear the word of the good news and believe” (verses 5 to 7). Notice that Peter from the first kept himself apart from the affair, and even up to this time was still keeping to Jewish ways. And yet he says, “You know” (Acts 10, verse 45, and Acts 11, verse 2). Perhaps some were present who long before had found fault with him in the matter of Cornelius, and who had gone in with him on that occasion; that is why he calls them as witnesses. “In the early days,” he says, “God made a choice among you.” What does “among you” mean? Either in Palestine, or with you present. “By my mouth”: notice how he shows that it was God speaking through him, and no human utterance.

“And God, who knows the hearts, bore them witness”: he refers them to the testimony of the Spirit, “by giving them the Holy Spirit, just as he did to us” (verse 8). Everywhere he puts the Gentiles on a completely equal footing. “And he made no distinction between us and them, having purified their hearts by faith” (verse 9). From faith alone, he says, they received the same gifts. This is also meant as a lesson for those who were objecting; this can teach even them that faith alone is needed, not works, and not circumcision. For they do not say all this only in defense of the Gentiles, but also to teach the Jewish believers to give up the law. For the present, however, this is not said.

“Now therefore, why do you put God to the test by putting a yoke on the neck of the disciples?” (verse 10). What does “put God to the test” mean? It means acting as though he did not have the power to save by faith. So this bringing in of the law comes from a lack of faith. Then he shows that they themselves had gained nothing from it. He turns the whole force of what he says against the law, not against them, and so cuts short any accusation against them: a yoke “which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus we will be saved, just as they will” (verse 11).

How full of power these words are! What Paul says at length in the Letter to the Romans, Peter says here too. “For if Abraham,” Paul says, “was counted righteous by works, he has something to boast about, but not before God” (Romans 4, verse 2). Do you see that all this is more a lesson for them than a defense of the Gentiles? Yet if he had said this without any occasion for saying it, he would have been suspected. But when an occasion offered, he seized it and spoke out fearlessly. See how on every occasion the schemes of their enemies are made to work for them. If those men had not raised the question, these things would not have been said, nor what follows.

But let us look more closely at what has been said. “And certain men,” and the rest. So in Jerusalem there were no believers from among the Gentiles, but in Antioch, of course, there were. That is why some came down who were still sick with this disease, the love of power, and who wanted to have the Gentile believers attached to themselves. And yet Paul, though he too was learned in the law, was not affected this way. “So when Paul and Barnabas had no small dispute with them,” and the rest (verse 2). But when he came back from there, the teaching also became more exact. For if those in Jerusalem lay down no such requirement, much less do these men have any right to.

“And being sent on their way,” and the rest, “they caused no small joy to the brothers” (verse 3). Do you notice that all who were not in love with power rejoiced at the Gentiles’ believing? It was no love of show that prompted their reports, nor was it for display, but to defend the preaching to the Gentiles (verse 4). That is why they say nothing about what had happened in the matter of the Jews. “But certain men of the sect of the Pharisees who believed rose up,” and the rest (verse 5). But even if they were set on bringing the Gentiles over to their side, they learn that the apostles, for their part, must not let the matter pass. “And the apostles and elders,” and the rest (verse 6).

“Among us,” he says, “God made a choice,” and “in the early days”: long ago, he says, not now. And this too is no small point: it was at a time when Jews were believing, not turning away from the good news. “Among us”: an argument from the place. “In the early days”: from the time. And then that word “chose”: just as in their own case, he does not say that God willed it, but that he “made a choice that by my mouth the Gentiles should hear the word of the good news and believe.” How is this proved? From the Spirit. Then he shows that the testimony given them was not a matter of grace only, but of their own virtue: “And God, who knows the hearts, bore them witness” (verse 8), giving them nothing less than he gave us; for, he says, “he made no distinction between us and them” (verse 9).

Why, then, it is the heart that one must look to everywhere. And it is very aptly said, “God, who knows the hearts, bore them witness,” as in the earlier instance: “You, Lord, who know the hearts of all” (Acts 1, verse 24). To show that this is the meaning, notice what he adds: “He made no distinction between us and them.” Once he has mentioned the testimony borne to them, he speaks that great word, the same one Paul speaks: “Neither circumcision counts for anything, nor uncircumcision” (First Corinthians 7, verse 19), and, “that he might make the two one in himself” (Ephesians 2, verse 15). The seeds of all these lie in Peter’s speech. And he does not say “between those of the circumcision and them,” but “between us” — that is, the apostles — “and them.”

Then, so that the expression “no distinction” would not seem an outrage, he says, After faith: “having purified their hearts by faith” (verse 9). He cleansed them thoroughly first. Then he shows, not that the law was evil, but that they themselves were weak: “But we believe that through the grace of the Lord Jesus we will be saved, just as they will” (verse 11). Notice how he ends on a thought to make them afraid. He does not reason with them from the prophets, but from present events, of which they themselves were witnesses. The prophets, of course, also add their own testimony a little later (verse 15), and make the argument stronger by what has now taken place. And notice that he first lets the question be debated in the church, and only then speaks.

“And he made no distinction between” — he did not say “those of the circumcision,” but “us and them,” that is, the Gentiles; for this advance, little by little, is stronger. “Why then do you put God to the test?” — God, who has become the God of the Gentiles. For this was putting him to the test: asking whether he is able to save even after the law. See what he does. He shows that they are in danger. For if faith had the power to do what the law could not do — “we believe that through the grace of the Lord Jesus we will be saved, just as they will” (compare Galatians 2, verse 16) — then, if faith falls away, look: they themselves are headed for destruction. And he did not say, “Why do you disbelieve?” which would have been harsher, but, “Why do you put God to the test?” — and that when the fact has already been proved. [h]

Great effrontery this was on the part of the Pharisees: even after believing, they set up the law and will not obey the apostles. But see how mildly these men speak, and not in a tone of authority. Words like these win affection and are more likely to fix themselves in the mind. Notice that nowhere is it a display of words, but proof by facts, by the Spirit. And yet, though they have such proofs, they still speak gently. And notice that they do not come accusing those at Antioch, but “declaring all that God had done with them” (verse 4). But then these men seize on the occasion again, to gain their own ends: “But certain men rose up,” and the rest (verse 5). Such were the pains they took in their love of power. And it was not with the apostles’ knowledge that Paul and Barnabas were blamed. Still, they brought forward none of these charges; but once they have proved the matter, then the apostles write in stronger terms.

For gentleness is a great good everywhere: gentleness, I mean, not dull indifference; gentleness, not flattery. There is a vast difference between these. Nothing ruffled Paul; nothing upset Peter. When you have convincing proofs, why lose your temper and so make them worthless? A person who has lost his temper can never persuade anyone.

Yesterday, too, we spoke about anger; but there is no reason why we should not do so again today. Perhaps a second encouragement coming right after the first will accomplish something. For a medicine, even one with the power to heal a wound, spoils everything unless it is constantly renewed. And do not think that our speaking continually about the same things is a condemnation of you. If we had condemned you, we would not be speaking at all. As it is, we say these things because we hope you will gain a great deal. I wish we did speak constantly of the same things! I wish there were no other subject for our sermons than how we might overcome our passions.

Is it not against all reason? Emperors, living in luxury and in such great honor, have no other subject of conversation, whether they are sitting at table or at any other time, than how to overcome their enemies. That is why they hold their councils every day, appoint generals and soldiers, and demand taxes and tribute; and in all the affairs of state the moving causes are these two: overcoming those who make war on them, and establishing their subjects in peace. Yet we have no interest in such a theme as this, and never so much as dream of talking about it. How we may buy land or purchase slaves and make our property larger — these are subjects we can talk about every day without ever tiring of them. But about the things within us, the things that are truly our own, we neither want to speak ourselves, nor even dream of putting up with advice, nor can we bear to hear others speak of them.

Answer me: what do you talk about? About dinner? Why, that is a subject for cooks. About money? No, that is a theme for peddlers and merchants. About buildings? That belongs to carpenters and builders. About land? That talk is for farmers. But for us there is no other proper business than this: how we may build up wealth for the soul. So do not let the sermon weary you. Why is it that no one finds fault with a physician for always talking about the art of healing, or with people of other crafts for talking about their own trades?

If mastery over our passions had really been achieved, so that there was no need to remind us, we might fairly be accused of love of show and display — or rather, not even then. For even if it had been achieved, there would still be need of speaking, so that no one would slip back and remain uncorrected. Physicians, in fact, speak not only to the sick but also to the healthy, and they have books on this subject: on the one hand how to free people from disease, on the other how to preserve health. So even if we are well, we still must not give up, but must do everything to preserve our health. And when we are sick, advice is doubly necessary: first, so that we may be freed from the disease; second, so that once freed we may not fall into it again. Well, then, we are speaking now by the method for treating the sick, not by the rules for treating the healthy.

How, then, can one root out this evil passion? How can one trip up this violent fever? Let us see where it was born, and remove the cause. Where does it usually come from? From arrogance and great haughtiness. So let us remove this cause, and the disease is removed along with it. But what is arrogance? Where does it come from? For perhaps we will have to go back to a still earlier origin. But whatever course the reasoning of the matter points out, let us take it, so that we may get to the bottom of the mischief and pull it up by the roots. [i]

Where, then, does arrogance come from? From our not looking into our own affairs. Instead, we busy ourselves about the nature of land, though we are not farmers, and the nature of gold, though we are not merchants, and about clothing and everything else, while we never look at ourselves and our own nature at all. You will say: “And who does not know his own nature?” Many do not — perhaps all but a few. And if you like, I will show you the proof of it. Tell me, what is a human being? If someone were asked, would he be able to answer straight off: in what a human being differs from the animals without reason, in what he is akin to those who dwell in heaven, and what can be made of him? For it is the same here as with any other material: man is the raw material, but out of it can be made either an angel or a beast.

Does this not seem a strange thing to say? And yet you have often heard it in the Scriptures. For of certain human beings it was said, “He is the angel of the Lord,” and, it says, “from his lips they will seek judgment” (Malachi 2, verse 7); and again, “I send my angel before your face” (Malachi 3, verse 1). But of some it was said, “Serpents, brood of vipers” (Matthew 12, verse 34). So everything depends on the use. But why do I say an angel? A human being can become God, and a child of God. For we read, “I have said, You are gods, and all of you are children of the Most High” (Psalm 82, verse 6). And what is greater, the power to become God and angel and child of God is placed in his own hands. Yes, it is so: a human being can be the maker of an angel.

Perhaps this saying has startled you? Then listen to Christ saying, “In the resurrection they neither marry nor are given in marriage, but are like the angels” (Matthew 22, verse 30). And again, “Let the one who is able to receive it receive it” (Matthew 19, verse 12). In a word, it is virtue that makes angels, and virtue is in our power. Therefore we are able to make angels — not by nature, but certainly by our will. For if virtue is absent, it is no advantage to be an angel by nature; the devil proves it, who was once an angel. But if virtue is present, it is no loss to be a human being by nature; John proves it, who was a man, and Elijah, who went up into heaven, and all those who are going to depart there. For these, though they had bodies, were not prevented from living in heaven, while those others, though they had no bodies, could not remain in heaven.

So let no one grieve or be annoyed with his nature, as though it were a hindrance to him; let him be annoyed with his will. The devil, from being bodiless, became a lion — for look, it says, “Our adversary, like a roaring lion, walks around, seeking whom he may devour” (First Peter 5, verse 8) — while we, from being bodily, become angels. Suppose someone found some precious material and despised it because he was no craftsman: it would be a great loss to him, whether it was pearls, or a pearl shell, or anything else of the kind that he had seen. In the same way, if we do not know our own nature, we will think very little of it; but if we know what it is, we will show great zeal and reap the greatest profits. For out of this nature a king’s robe is made, out of it a king’s house, out of this nature a king’s members are formed: all of it is royal.

So let us not misuse our own nature to our own hurt. He made us “a little lower than the angels” (Psalm 8, verse 5) — I mean, because of death; but even that little we have now recovered. So there is nothing to prevent us from coming near to the angels, if we will it. Let us will it, then; let us will it; and having trained ourselves thoroughly, let us give back honor to the Father and the Son and the Holy Spirit, now and always, forever and ever. Amen.