Acts 13:22Meaning & Commentary from the Church Fathers

Therefore, what we did concerning oaths, when we spoke with you about the same subject for many days in succession, we shall do also concerning anger. As far as we are able, we shall offer a prolonged exhortation about it.

This seems to me the best manner of instruction: not to cease impressing anything upon the hearers until we see that the exhortation has passed into action.

Someone who speaks today about almsgiving, tomorrow about prayer, the next day about meekness, and then about humility, will establish his hearers in none of these virtues. He is constantly running from one subject to another, and from that again to something else.

By contrast, one who wants his hearers to carry out his words in deed must not stop exhorting and advising them about the same subject. He must not pass to another until he sees that the former exhortation is well rooted in them.

Teachers act in this way. They do not move children on to syllables until they are convinced that the children are sufficiently acquainted with the letters.

Recently we read to you the parable of the hundred denarii and the ten thousand talents, and showed how destructive remembrance of wrongs was. Indeed, the one whom ten thousand talents did not destroy was drowned by one hundred denarii.

They annulled the forgiveness already granted. They took away the gift. They brought the man freed from judgment back into the tribunal, and from there cast him into prison. Thus they handed him over to eternal punishment.

Today we shall turn our word to another subject. True, one who wishes to teach humility and meekness ought himself to offer examples of these beautiful virtues. Thus he would instruct by words and teach by deeds.

But since we ourselves are very poor in them, let us set before you the image of one of the saints who was glorified by these virtues. As though placing him before your eyes, we shall make a persuasive and strong exhortation.

In this way we urge both you and ourselves to imitate the virtue of the righteous man, as though imitating a prototype.

Whom, then, shall we present as an example when speaking about meekness? Whom else but him who received testimony from above, and for this especially deserves admiration?

"I have found David, the son of Jesse, a man after My own heart," it is said.

When God gives a judgment, no contradiction is possible. This judgment is impartial, because God judges neither by partiality nor by hatred, but gives His sentence by looking only at the virtue of the soul.

Yet we present David as an example not only because he received testimony from God. We do so also because he was among those raised under the old covenant.

It is not at all astonishing if someone under grace, after Christ's death and after the remission of sins had been granted, does not stain himself with anger. Such a man lives according to commandments filled with the spirit of love.

Nor is it astonishing if he forgives enemies their offenses and spares those who insult him.

But if someone in the old covenant rose above the demands of the law and reached apostolic perfection, who among those hearing this would not be amazed?

The law then permitted one to pluck out eye for eye and tooth for tooth, and to repay injury with equal injury. Who among those who do not imitate such an example would not be deprived of every excuse and defense?

So that we may become more thoroughly acquainted with David's virtue, allow me to begin the word from what came before. Let me speak of the benefactions that this blessed man showed to Saul.

Simply not taking revenge on an enemy who has wronged one is not at all astonishing. But to spare a man to whom many great benefactions have been shown is another matter.

This man, in return for these benefactions, once, twice, and many times attempted to kill his benefactor. Yet David caught him in his hands and had the possibility of killing him.

He not only spared him, but also saved him from the plot of others, knowing besides that he would again take up his former conduct. What is lacking in such a deed to the highest degree of perfection?

See the interpretations on 1 Kingdoms 17-24 and 2 Kingdoms 9, and especially on 1 Kingdoms 24.

Those whom this good tidings first reached, the Jews of Jerusalem and their rulers, refused to receive it. They did not recognize the Messiah, nor understand the prophecies read every Sabbath in the synagogue. Yet by condemning the Messiah to death, they could not destroy the promise. Rather, unknowingly and contrary to their own expectation, they served its fulfillment. For He endured all that He had to suffer according to the prophets' predictions, and rose from the dead. You did not see Him, but through faith in Him you can receive forgiveness of sins and justification, which the Law could never give. Having proclaimed this promise, the Apostle added a warning against unbelief.

Paul proceeds so because both Samuel's words to Saul and the Psalmist's words are God's words and testimony. "I have found" is expressed in human terms. God is presented as though He had been seeking among His people such a man as David. He sought a man pleasing to Him, "a man after My heart," such as My heart desires and seeks. "Who will fulfill all My desires," or, in general, My will. Saul was not an exact fulfiller of the will of God revealed to him through Samuel, and for this he was rejected. A man after God's heart will not be such. His distinguishing mark will be that he fulfills the will of God. In this way, by his self-will, he will not hinder the fulfillment of God's decrees.

In general, here as everywhere, when speaking with Jews, the Apostle often referred to the Old Testament Scriptures and even spoke in their words. In this form his speech had greater force upon Jewish minds, accustomed to regard Holy Scripture with reverence. Therefore this speech also has great similarity to the speeches of the Apostle Peter addressed to Jews. "The reason for the similarity between the speeches of the two apostles was the unity in the direction and views of the hearers. They wished to disclose to them the preaching about Christ and adapted themselves to them in their word. Like Peter and Saint Stephen, the Apostle Paul recalls for his hearers the history of God's special care for the people of Israel. The Apostle's nature was rich, quick, and impetuous. Hence there is in him a rushing movement of thought. Hence also come turns from one side of the subject to another, which complicate the plan of his reasoning."