And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter had come up to Jerusalem, they that were of the circumcision contended with him, saying, You went in to men uncircumcised, and ate with them.
Acts 11:1-3 After such great things, they of the circumcision contended:
not the Apostles; God forbid! It means, they took no small offense. And see what they allege. They do not say, Why did you preach? But, Why did you eat with them? But Peter, not stopping to notice this frigid objection— for frigid indeed it is— takes his stand (ἵ σταται) on that great argument, If they had the Spirit Itself given them, how could one refuse to give them the baptism? But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? Acts 8:14 True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why did you eat with them? Besides, the difference is not so great for Samaritans as it is for Gentiles. Moreover, it is so managed (as part of the Divine plan) that he is accused in this way: on purpose that they may learn: for Peter, without some cause given, would not have related the vision. But observe his freedom from all elation and vainglory. For it says, But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa, praying:
he does not say why, nor on what occasion: and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me
(v. 4, 5): upon the which when I had fastened my eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat.
(v. 6, 7.) As much as to say, This of itself was enough to have persuaded me— my having seen the linen sheet: but moreover a Voice was added. But I said, Not so, Lord: for nothing common or unclean has at any time entered into my mouth.
Acts 11:8 Do you mark? I did my part,
says he: I said, that I have never eaten anything common or unclean:
with reference to this that they said, You went in, and ate with them.
But this he does not say to Cornelius: for there was no need to mention it to him. But the voice answered me again from heaven, What God has cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven.
(v. 9, 10.) The essential points were those (that ensued at Cæsarea); but by these he prepares the way for them. Observe how he justifies himself (by reasons), and forbears to use his authority as teacher. For the more mildly he expresses himself, the more tractable he makes them. At no time,
says he, has anything common or unclean entered into my mouth.— And, behold— this too was part of his defence— three men stood at the house in which I was, sent to me from Cæsarea. And the Spirit bade me go with them, nothing doubting.
(v. 11, 12.) Do you mark that it is to the Spirit the enacting of laws belongs! And these also accompanied me
— nothing can be more lowly, when he alleges the brethren for witnesses!— these six men, and we entered into the man's house: and he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell you words, whereby thou and all your house shall be saved.
(v. 13, 14.) And he does not mention the words spoken by the Angel to Cornelius, Your prayers and your alms have come up for a memorial before God, that he may not disgust them; but what says he? He shall tell you words, whereby thou and all your house shall be saved:
with good reason this is added. Also he says nothing of the man's fitness (ἐ πιεικές). The Spirit,
he might say, having sent (me), God having commanded, on the one part having summoned (me) through the Angel, on the other urging (me) on, and solving my doubt about the things, what was I to do?
He says none of these things, however: but makes his strong point of what happened last, which even in itself was an incontrovertible argument. And as I began to speak,
etc.
Acts 11:15 Then why did not this happen alone? Of superabundance (ἐ κ περιουσίας) this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor*: saying to them, Who have received the Holy Ghost even as we.
And not content with this, he reminds them also of the words of the Lord: Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but you shall be baptized with the Holy Ghost.
Acts 11:16 He means, that no new thing has happened, but just what the Lord foretold. But there was no need to baptize?
(Comp. p. 158.) But the baptism was completed already. And he does not say, I ordered them to be baptized: but what says he? Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
Acts 11:17 He shows that he had himself done nothing: for the very thing which we have obtained, he says, that same did those men receive. That he may more effectually stop their mouths, therefore he says, The like gift.
Do you perceive how he does not allow them to have less: when they believed, says he, the same gift did God give unto them, as He did to us who believed on the Lord, and Himself cleanses them. And he does not say, To you, but to us. Why do you feel aggrieved, when we call them partakers (with us?) When they heard these things, they held their peace, and glorified God, saying, Then has God also to the Gentiles granted repentance unto life.
Acts 11:18 Do you mark that it all came of Peter's discourse, by his admirably skilful way of relating the facts? They glorified God that He had given repentance to themselves (καὶ αὐτοῖς) also: they were humbled by these words. Hence was the door of faith opened thenceforth to the Gentiles. But, if you please, let us look over again what has been said.
While Peter yet spoke,
etc.
And they besought him, it says, to tarry certain days.
Acts 10:48 And the Apostles and brethren, etc. And they of the circumcision contended with him.
ch. 11:1, 2 Do you remark how they were not kindly disposed towards him? Saying You went in to men uncircumcised, and ate with them.
Acts 11:3 Do you note what zeal they had for the Law? Not Peter's authority abashed them, not the signs which had taken place, not the success achieved, what a thing it was, the Gentiles having received the word:
but they contended about those petty things. For if none of those (signs) had taken place, was not the success (itself) enough? But not so does Peter frame his defence: for he was wise, or rather it was not his wisdom, but the Spirit that spoke the words. And by the matter of his defence, he shows that in no one point was he the author, but in every point God, and upon Him he casts the whole. The trance,
he says— it was He that caused me to fall into it, for I was in Joppa,
etc.: the vessel— it was He that showed it; I objected: again, He spoke, and even then I did not hear: the Spirit commanded me to go, and even then though I went, I did not run: I told that God had sent me, and after these things, even then I did not baptize, but again God did the whole. God baptized them, not I. And he does not say, Was it not right then to add the water? But, implying that nothing was lacking, What was I, that I should withstand God?
What a defence is here! For he does not say, Then knowing these things, hold your peace; but what? He stands their attack, and to their impeachment he pleads— What was I, to be able to hinder God?
It was not possible for me to hinder— a forcible plea indeed, and such as might well put them to shame. Whence being at last afraid, they held their peace and glorified God.
In like manner ought we also to glorify God for the good things which befall our neighbors, only not in the way that the rest of the newly-baptized are insulted, when they see others receiving baptism, and immediately departing this life. It, is right to glorify God, even though all be saved: and as for you, if you be willing, you have received a greater gift (than they): I do not mean in respect of the baptism, for the gift there is the same for him as for you, but in regard that you have received a set time for winning distinction. The other put on the robe, and was not suffered to exhibit himself therewith in the procession, whereas to you, God has given full opportunity to use your arms for the right purpose, thereby to make proof of them. The other goes his way, having only the reward of his faith: you stand in the course, both able to obtain an abundant recompense for your works, and to show yourself as much more glorious than he, as the sun is than the smallest star, as the general, nay rather as the Emperor himself, than the lowest soldier. Then blame yourself, or rather not blame, but correct: for it is not enough to blame yourself; it is in your power to contend afresh. Have you been thrown? Have you taken grievous hurt? Stand up, recover yourself: you are still in the course, the meeting (θέατρον) is not yet broken up. Do you not see how many that have been thrown in the wrestling have afterwards resumed the combat? Only do not willingly come by your fall. Do you count him a happy man for departing this life? Much rather count yourself happy. Was he released of his sins? But you, if you will, shall not only wash away your sins, but shall also have achievements (of good works), which in his case is not possible. It is in our power to recover ourselves. Great are the medicinal virtues (φάρμακα) of repentance: let none despair of himself. That man truly deserves to be despaired of, who despairs of himself; that man has no more salvation, nor any hopes. It is not the having fallen into a depth of evils, it is the lying there when fallen, that is dreadful, it is not the having come into such a condition, it is the making light of it that is impious. The very thing that ought to make you earnest, say, is it this that makes you reckless? Having received so many wounds, have you fallen back? Of the soul, there can be no incurable wound; for the body, there are many such, but none for the soul: and yet for those we cease not in our endeavors to cure them, while for these we are supine. Do you see not the thief (on the cross), in how short a time he achieved (his salvation)? Do you see not the Martyrs, in how short a time they accomplished the whole work? But martyrdom is not to be had nowadays.
True, but there are contests to be had, as I have often told you, if we had the mind. For they that wish,
says the Apostle, to live godly in Christ Jesus, shall suffer persecution.
2 Timothy 3:12 They that live godly are always undergoing persecution, if not from men, at any rate from evil spirits, which is a more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and comfort, that those who are not vigilant undergo this. Or do you think it is a trifling persecution to be living at ease? This is more grievous than all, this is worse than persecution. For, like a running flux, ease makes the soul languid (χαυνοἵ): and as summer and winter, so persecution and ease. But to show you that this is the worse persecution, listen: it induces sleep in the soul, an excessive yawning and drowsiness, it stirs up the passions on every side, it arms pride, it arms pleasure, it arms anger, envy, vainglory, jealousy. But in time of persecution none of these is able to make a disturbance; but fear, entering in, and plying the lash vigorously, as one does to a barking dog, will not let any of these passions so much as attempt to give tongue. Who shall be able in time of persecution to indulge in vainglory? Who to live in pleasure? Not one: but there is much trembling and fear, making a great calm, composing the harbor into stillness, filling the soul with awe. I have heard from our fathers (for in our own time God grant it may not happen, since we are bidden not to ask for temptation), that in the persecution of old time one might see men that were indeed Christian. None of them cared for money, none for wife, none for children, nor home, nor country: the one great concern with all was to save their lives (or, souls). There were they hiding, some in tombs and sepulchres, some in deserts: yes tender and dainty women too, fighting all the while with constant hunger.
Then think whether any longing for sumptuous and dainty living at all came into the mind of a woman, while in hiding beside a coffin (παρὰ λάρνακι), and waiting for her maid-servant to bring her meal, and trembling lest she should be taken, and lying in her terror as in a furnace: was she even aware that there ever was such a thing as dainty living, that such things as dress and ornaments exist at all (ὅ τι κόσμος ὅλως ἐστίν)? Do you see that now is the persecution, with our passions, like wild beasts, setting upon us on every side? Now is the trying persecution, both in this regard, and especially if it is not even thought to be persecution at all. For this (persecution) has also this evil in it, that being war, it is thought to be peace, so that we do not even arm ourselves against it, so that we do not even rise: no one fears, no one trembles. But if you do not believe me, ask the heathen, the persecutors, at what time was the conduct of the Christians more strict, at what time were they all more proved? Few indeed had they then become in number, but rich in virtue. For say, what profit is it, that there should be hay in plenty, when there might be precious stones? The amount consists not in the sum of numbers, but in the proved worth. Elias was one: yet the whole world was not worth so much as he. And yet the world consists of myriads: but they are no myriads, when they do not even come up to that one. Better is one that does the will of God, than ten thousand who are transgressors:
for the ten thousands have not yet reached to the one. Desire not a multitude of unprofitable children.
Sirach 16:1 Such bring more blasphemy against God, than if they were not Christians. What need have I of a multitude? It is (only) more food for the fire. This one might see even in the body, that better is moderate food with health, than a (fatted) calf with damage. This is more food than the other: this is food, but that is disease. This too one may see in war: that better are ten expert and brave men, than ten thousand of no experience. These latter, besides that they do no work, hinder also those that do work. The same too one may see to be the case in a ship, viz. that better are two experienced mariners, than ever so great a number of unskilful ones: for these will sink the ship. These things I say, not as looking with an evil eye upon your numbers, but wishing that all of you should be approved men, and not trust in your numbers. Many more in number are they who go down into hell: but greater than it is the Kingdom, however few it contain. As the sand of the sea was the multitude of the people (Israel) yet one man saved them. Moses was but one, and yet he availed more than they all: Joshua was one and he was enabled to do more than the six hundred thousand. Let us not make this our study merely, that (the people) may be many, but rather, that they may be excellent; when this shall have been effected, then will that other follow also. No one wishes at the outset to make a spacious house, but he first makes it strong and sure, then spacious: no one lays the foundations so that he may be laughed at. Let us first aim at this, and then at the other. Where this is, that also will be easy: but where this is not, the other, though it be, is to no profit. For if there be those who are able to shine in the Church, there will soon be also numbers: but where these are not, the numbers will never be good for anything. How many, suppose you, may there be in our city who are likely to be saved (τοὺς σωζομένους)? It is disagreeable, what I am going to say, but I will say it nevertheless. Among all these myriads, there are not to be found one hundred likely to be saved: nay, even as to these, I question it. For think, what wickedness there is in the young, what supineness in the aged! None makes it his duty to look after his own boy, none is moved by anything to be seen in his elder, to be emulous of imitating such an one. The patterns are defaced, and therefore it is that neither do the young become admirable in conduct. Tell not me, We are a goodly multitude:
this is the speech of men who talk without thought or feeling (ψυχρὥν.) In the concerns of men indeed, this might be said with some show of reason: but where God is concerned, (to say this with regard to Him) as having need of us, can never be allowed. Nay, let me tell you, even in the former case, this is a senseless speech (ψυχρόν). Listen. A person that has a great number of domestics, if they be a corrupt set what a wretched time will he have of it! For him who has none, the hardship, it seems, amounts to this, that he is not waited on: but where a person has bad servants, the evil is, that he is ruining himself withal, and the damage is greater (the more there are of them.) For it is far worse than having to be one's own servant, to have to fight with others, and take up a (continual) warfare. These things I say, that none may admire the Church because of its numbers, but that we may study to make the multitude proof-worthy; that each may be earnest for his own share of the duty— not for his friends only, nor his kindred as I am always saying, nor for his neighbors, but that he may attract the strangers also. For example, Prayer is going on; there they lie (on bended knees), all the young, stupidly unconcerned (ψυχροὶ), (yes,) and old too: filthy nuisances rather than young men; giggling, laughing outright, talking— for I have heard even this going on— and jeering one another as they lie along on their knees: and there stand you, young man or elder: rebuke them, if you see them (behaving thus): if any will not refrain, chide him more severely: call the deacon, threaten, do what is in your power to do: and if he dare do anything to you, assuredly you shall have all to help you. For who is so irrational, as, when he sees you chiding for such conduct, and them chidden not to take your part? Depart, having received your reward from the Prayer.— In a master's house, we count those his best-disposed servants, who cannot bear to see any part of his furniture in disorder. Answer me; if at home you should see the silver plate lie tossed out of doors, though it is not your business, you will pick it up and bring it into the house: if you see a garment flung out of its place, though you have not the care of it, though you be at enmity with him whose business it is, yet, out of good-will to the master, will you not put it right? So in the present case. These are part of the furniture: if you see them lying about in disorder, put them to rights: apply to me, I do not refuse the trouble: inform me, make the offender known to me: it is not possible for me to see all: excuse me (in this). See, what wickedness overspreads the whole world! Said I without reason that we are (no better than) so much hay (disorderly as) a troubled sea? I am not talking of those (young people), that they behave thus; (what I complain of, is) that such a sleepy indifference possesses those who come in here, that they do not even correct this misbehavior.
Again I see others stand talking while Prayer is going on; while the more consistent of them (do this) not only during the Prayer, but even when the Priest is giving the Benediction. O, horror! When shall there be salvation? When shall it be possible for us to propitiate God?— Soldiers go to their diversion, and you shall see them, all keeping time in the dance, and nothing done negligently, but, just as in embroidery and painting, from the well-ordered arrangement in each individual part of the composition, there results at once an exceeding harmony and good keeping, so it is here: we have one shield, one head, all of us (in common): and if but some casual point be deranged by negligence, the whole is deranged and is spoilt, and the good order of the many is defeated by the disorder of the one part. And, fearful indeed to think of, here you come, not to a diversion, not to act in a dance, and yet you stand disorderly. Know you not that you are standing in company with angels? With them you chant, with them sing hymns, and do you stand laughing? Is it not wonderful that a thunderbolt is not launched not only at those (who behave thus), but at us? For such behavior might well be visited with the thunderbolt. The Emperor is present, is reviewing the army: and do you, even with His eyes upon you, stand laughing, and endure to see another laughing? How long are we to go on chiding, how long complaining? Ought not such to be treated as very pests and nuisances; as abandoned, worthless reprobates, fraught with innumerable mischiefs, to be driven away from the Church? When will these forebear laughing, who laugh in the hour of the dread Mystery (ἑ ν ὣρᾳ φρίκης)? When refrain from their trifling, who talk at the instant of the Benediction? Have they no sense of shame before those who are present? Have they no fear of God? Are our own idle thoughts not enough for us, is it not enough that in our prayers we rove hither and there, but laughter also must needs intrude, and bursts of merriment? Is it a theatrical amusement, what is done here? Aye, but, methinks, it is the theatres that do this: to the theatres we owe it that the most of you so refuse to be curbed by us, and to be reformed. What we build up here, is thrown down there: and not only so, but the hearers themselves cannot help being filled with other filthinesses besides: so that the case is just the same as if one should want to clean out a place with a fountain above it discharging mire; for however much you may clean out, more runs in. So it is here. For when we clean people out, as they come here from the theatres with their filthiness, there they go again, and take in a larger stock of filthiness, as if they lived for the purpose of only giving us trouble, and then come back to us, laden with ordure, in their manners, in their movements, in their words, in their laughter, in their idleness. Then once more we begin shovelling it out afresh, as if we had to do this only on purpose that, having sent them away clean, we may again see them clogging themselves with filth. Therefore I solemnly protest to you, the sound members, that this will be to you judgment and condemnation, and I give you over to God from this time forth, if any having seen a person behaving disorderly, if any having seen any person talking, especially in that part (of the Service), shall not inform against him, not bring him round (to a better behavior). To do this is better than prayer. Leave your prayer and rebuke him, that you may both do him good, and yourself get profit, and so we may be enabled all to be saved and to attain unto the Kingdom of Heaven, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, and world without end. Amen.
Acts XI. 19
Now they which were scattered abroad upon the persecution that rose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
The persecution turned out to be no slight benefit as to them that love God all things work together for good.
Romans 8:28 If they had made it their express study how best to establish the Church, they would have done no other thing than this— they dispersed the teachers. Mark in what quarters the preaching was extended. They travelled,
it says, as far as Phenice and Cyprus and Antioch; to none however did they preach the word but to Jews only.
Do you mark with what wise purposes of Providence so much was done in the case of Cornelius? This serves both to justify Christ, and to impeach the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: To you it was necessary that the Word of God should first be spoken; but since you thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles.
Acts 13:46 Accordingly they went about, preaching to Gentiles also. But some of them were men of Cyprus and Cyrene, who, when they had come to Antioch, spoke unto the Greeks, preaching the Lord Jesus:
Acts 11:20 for it is likely both that they could now speak Greek, and that there were such men in Antioch. And the hand of the Lord,
it says, was with them,
that is, they wrought miracles; and a great number believed, and turned unto the Lord.
Acts 11:21 Do you mark why now also there was heed of miracles (namely) that they might believe? Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
Acts 11:22 What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas. However, it is no small part of the providential management even so that Paul comes to be there. It is both natural, and it is wisely ordered, that they are averse to him, and (so) that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem. Do you mark how on all occasions, Christ turns their ill dispositions to needful account and for the benefit of the Church? Of their hatred to the man, He availed Himself for the building up of the Church. But observe this holy man— Barnabas, I mean— how he looked not to his own interests, but hasted to Tarsus. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord.
(v. 23, 24.) He was a very kind man, and single-hearted, and considerate (συγγνωμονικός). Then departed Barnabas to Tarsus, for to seek Saul.
Acts 11:25 He came to the athletic wrestler, the general (fit to lead armies), the champion of single combat, the lion— I am at a loss for words, say what I will— the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world. And when he had found him, he brought him to Antioch.
Acts 11:26 Verily this is the reason why it was there they were appointed to be called Christians, because Paul there spent so long time! And it came to pass, that a whole year they assembled themselves with the Church, and taught much people. And the disciples were first called Christians at Antioch.
No small matter of praise to that city! This is enough to make it a match for all, that for so long a time it had the benefit of that mouth, it first, and before all others: wherefore also it was there in the first place that men were accounted worthy of that name. Do you observe the benefit resulting (to that city) from Paul, to what a height that name, like a standard (σημεἵον), exalted it? Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called they of the way:
here they were called Christians. And in these days came prophets from Jerusalem unto Antioch.
Acts 11:27 It was need that the fruit of alms should also be planted there. And see how of necessity (ἀ ναγκαίως) (it comes about that) none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul— though he indeed surpassed (the Apostles) themselves— since Paul also had for teachers Ananias and Barnabas. But here of necessity (this was the case). And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Cæsar.
Acts 11:28 By the Spirit,
it says: for, that they may not imagine that this was the reason why the famine came, (namely) because Christianity had come in, because the demons were departed, the Holy Ghost foretells it: this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the reason, else this must have been the case from the beginning: but it was because of the evils done to the Apostles— and God had borne long with them; but, when they pressed upon them, a great famine ensues, betokening to the Jews the coming woes. If it was because of them, in any wise it ought to have stopped (there), when it did exist. What harm had the Gentiles done, that they should have their share in the evils? They ought rather to have been marked as approved (εὐδοκιμἥσαι), because they were doing their part, were slaying, punishing, taking vengeance, persecuting on every side. And mark also at what time the famine comes: precisely when the Gentiles were thenceforth added to the Church. But if, as you say, it was because of the evils (done by the Jews), these ought to have been exempted.
How so? Christ, forestalling this objection, said, You shall have tribulation.
John 16:33 (It is) just as if you should say, They ought not to have been scourged either. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea.
Acts 11:29 Mark how the famine becomes to them the means of salvation, an occasion of almsgiving, a harbinger of many blessing. And (so it might have been) to you, one may say, if you were so minded, but you would not. But it is predicted, that they might be prepared beforehand for almsgiving. Unto the brethren which dwelt in Judæa;
for they were enduring great hardships, but before this, they were not suffering from famine. Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
Acts 11:30 Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister (the same.) Of this occasion (᾿Ενταὕθα) he says (to the Galatians), And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only
(they would) that we should remember the poor.
Galatians 2:9 James was yet living.
Now they which were scattered abroad upon the persecution,
etc.
(Recapitulation.) Do you mark how even in the tribulation instead of falling to lamentations and tears, as we do, they give themselves up to a great and good work? Travelled as far as Phenice, and Cyprus, and Antioch,
and there with more security preached the word. And some of them, which were men of Cyprus and Cyrene,
etc.
Acts 11:20 And they did not say, (What), we, Cyrenians and Cyprians, to attack this splendid and great city!
but trusting in the grace of God, they applied themselves to the work of teaching, nor did these (Gentiles) themselves think scorn to learn anything of them. Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. They heard that Samaria had received the word, and
Acts 8:14 to Samaria they send the Apostles: they heard what had befallen at Antioch, and to Antioch they send Barnabas: they also send again, and (these) prophets. For the distance was great, and it was not meet the Apostles at present should separate from thence, that they might not be thought to be fugitives, and to have fled from their own people. But then, almost precisely, is the time of their parting from Jerusalem, when the state (of the Jews) was shown to be past remedy, when the war was close at hand, and they must needs perish: when the sentence was made absolute. For, until Paul went to Rome, the Apostles were there (at Jerusalem). But they depart, not because afraid of the war— how should it be so?— seeing those they went to, were those that should bring the war: and moreover the war breaks out only after the Apostles were dead. For of them (the Apostles) says, The wrath has come upon them unto the end.
1 Thessalonians 2:16 The more insignificant the persons, the more illustrious the grace, working great results by small means.— And he exhorted them to cleave unto the Lord, for he was a good man.
(v. 23, 24.) By good man,
I take it, he means one that is kind, (χρηστὸν) sincere, exceedingly desirous of the salvation of his neighbors— for he was a good man, and full of the Holy Ghost and of faith. To cleave unto the Lord with purpose of heart
(this is said): with encomium and praise. And much people was added unto the Lord:
for like rich land this city received the word, and brought forth much fruit. Then departed Barnabas to Tarsus,
etc.
Acts 11:25 But why did he take him off from Tarsus and bring him here? Not without good reason; for here were both good hopes, and a greater city, and a great body of people. See how grace works all, not Paul: by small means the affair was taking its commencement. When it has become difficult the Apostles take it up. Why did they not before this seen Barnabas? Because they had enough to do (ἠ σχόληντο) with Jerusalem. Again they justified themselves to the Jews, that the Gentiles were receiving (προσελάμβανε) the word, even without enjoying so great attention. There is about to be a questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, That we to the Gentiles, and they to the Circumcision.
Galatians 2:9 Observe, henceforth the very stress of the famine introduces the fellowship on the part of the Gentiles, namely, from the alms. For they receive the offerings sent from them.
Now they which were scattered abroad,
etc.
Acts 11:19 and not as we who pass our time in lamentations and tears, in our calamities; but with more fearlessness they passed their time, as having got to a distance from those hindering them, and as being among men not afraid of the Jews: which also helped. And they came to Cyprus, where they had the sea between them, and greater freedom from anxiety: so they made no account of the fear of men, but (still) they gave the precedence to the regard of the Law: they spoke to Jews only. But there were in Antioch certain men of Cyprus and Cyrene:
these, of all others, least cared for the Jews: who spoke unto the Greeks, preaching the Lord Jesus.
Acts 11:20 Probably it was because of their not knowing Hebrew, that they called them Greeks. And when
Barnabas, it says, came and had seen the grace of God,
— not the diligence of men— he exhorted them to cleave unto the Lord
Acts 11:23: and by this he converted more. And much people was added unto the Lord.
Why do they not write to Paul, but send Barnabas? They did not yet know the virtue of the man: but it is providentially ordered that Barnabas should come. As there was a multitude, and none to hinder, well might the faith grow, and above all because they had no trials to undergo. Paul also preaches, and is no longer compelled to flee. And it is well ordered, that not they speak of the famine, but the prophets. The men of Antioch also did not take it amiss that they sent not the Apostles, but were content with their teachers: so fervent were they all for the word. They did not wait for the famine to come, but before this they sent: according as each had the ability.
And observe, among the Apostles, others are put in charge with this trust, but here Paul and Barnabas. For this was no small order (οἰκονομία) of Providence. Besides, it was the beginning, and it was not fit they should be offended.
As each had the ability, they sent.
But now, none does this, although there is a famine more grievous than that. For the cases are not alike, for (all) to bear the calamity in common, and, while all (the rest) abound, for the poorer to be famishing. And the expression shows that the givers also were poor, for, it says, as each of them had the means.
A twofold famine, even as the abundance is twofold: a severe famine, a famine not of hearing the word of the Lord, but of being nourished by alms. Then, both the poor in Judea enjoyed the benefit, and so did those in Antioch who gave their money; yea, these more than those: but now, both we and the poor are famishing: they being in lack of necessary sustenance, and we in luxurious living, lacking the mercy of God. But this is a food, than which nothing can be more necessary. This is not a food, from which one has to undergo the evils of repletion: not a food, of which the most part ends in the draught. (ἀ φεδρὥνα.) Nothing more beauteous, nothing more healthful, than a soul nurtured by this food: it is set high above all disease, all pestilence, all indigestion and distemper: none shall be able to overcome it, (ἑ λεἵν) but just as, if one's body were made of adamant, no iron, nor anything else, would have power to hurt it, even so when the soul is firmly compact by almsgiving, nothing at all shall be able to overcome it. For say, what shall spoil this? Shall poverty? It cannot be, for it is laid up in the royal treasuries. But shall robber and housebreaker? Nay, those are walls which none shall be able to break through. But shall the worm? Nay, this treasure is set far above the reach of this mischief also. But shall envy and the evil eye? Nay, neither by these can it be overcome. But shall false accusations and plottings of evil? No, neither shall this be, for safe as in an asylum is this treasure. But it were a shame should I make it appear as if the advantages which belong to almsgiving were only these (the absence of these evils), and not (the presence of) their opposites. For in truth it is not merely that it is secure from ill-will; it also gets abundant blessing from those whom it benefits. For as the cruel and unmerciful not only have for enemies those whom they have injured, but those also who are not themselves hurt, partake the grief and join in the accusation: so those that have done great good have not only those who are benefited, but those also who are not themselves affected, to speak their praises. Again (that), it is secure from the attacks of the evil-disposed, and robbers, and housebreakers— what, is this all the good, or is it this— that besides the not suffering diminution, it grows also and increases into multitude? What more shameful than Nebuchadnezzar, what more foul, what more iniquitous? The man was impious; after tokens and signs without number he refused to come to his senses (ανενεγκεἵν), but cast the servants of God into a furnace: and (yet) after these doings, he worshipped. What then said the Prophet? Wherefore,
says he, O king let my counsel be acceptable unto you, ransom (λύτρωσαι) your sins by alms, and your iniquities by mercies to the poor: perhaps there shall be pardon for your transgressions.
Daniel 3:27 In so speaking, he said it not doubting, nay, with entire confidence, but wishing to put him in greater fear, and to make a stronger necessity of doing these things. For if he had spoken it as a thing unquestionable, the king would have been more supine: just as it is with us, we then most urge some person (whom we wish to persuade), when they say to us, Exhort such an one,
and do not add, he will be sure to hear,
but only, perhaps he will hear:
for by leaving it doubtful, the fear is made greater, and urges him the more. This is the reason why the Prophet did not make the thing certain to him. What do you say? For so great impieties shall there be pardon? Yes. There is no sin, which alms cannot cleanse, none, which alms cannot quench: all sin is beneath this: it is a medicine adapted for every wound. What worse than a publican? The very matter (ὑ πόθεσις) (of his occupation) is altogether one of injustice: and yet Zaccheus washed away all these (sins). Mark how even Christ shows this, by the care taken to have a purse, and to bear the contributions put into it. And Paul also says, Only that we remember the poor
Galatians 2:10: and everywhere the Scripture has much discourse concerning this matter. The ransom,
it says, of a man's soul is his own wealth
Proverbs 13:8: and with reason: for, says (Christ), if you would be perfect, sell what you have, and give to the poor, and come, follow Me.
Matthew 19:21 This may well be part of perfection. But alms may be done not only by money, but by acts. For example: one may kindly stand (προστἥναι) by a person (to succor and defend him), one may reach to him a helping hand: the service rendered (προστασία) by acts has often done more good even than money. Let us set to work all the different kinds of almsgiving. Can you do alms by money? Be not slack. Can you by good offices? Say not, Because I have no money, this is nothing. This is a very great point: look upon it as if you had given gold. Can you do it by kind attentions (θεραπείας)? Do this also. For instance, if you be a physician, (give) your skill: for this also is a great matter. Can you by counsel? This (service) is much greater than all: this (alms) is better than all, or it is also more, by how much the gain it has is greater. For in so doing you put away not starvation, but a grievous death. ch. 3:6; 6:4 With such alms the Apostles above measure abounded: therefore it was that the distribution of money they put into the hands of those after them, themselves exhibiting the (mercy) shown by words. Or is it, think you, a small alms, to a lost, castaway soul, a soul in uttermost jeopardy, possessed by a burning fever (πυρώσεως), to be able to rid it of its disease? For example, do you see one possessed by love of money? Pity the man. Is he in danger of suffocation? Quench his fire. What if he will not be persuaded?
Do your part, and be not remiss. Have you seen him in bonds?— for wealth is indeed bonds. Matthew 25:35 ff. Go to him, visit him, console him, try to release him of his bonds. If he refuse, he shall bear the blame himself. Have you seen him naked, and a stranger?— for he is indeed naked, and a stranger to heaven. Bring him to your own inn, clothe him with the garment of virtue, give him the city which is in heaven. What if I myself be naked?
say you. Clothe also yourself first: if you know that you are naked, assuredly you know that you need to be clothed; if you know what sort of nakedness this is. What numbers of women now wear silken apparel but are indeed naked of the garments of virtue! Let their husbands clothe these women. But they will not admit those garments; they choose to have these.
Then do this also first: induce them to have a longing for those garments: show them that they are naked: speak to them of judgment to come: answer me, what is the clothing we shall need there? But if you will bear with me, I also will show you this nakedness. He that is naked, when it is cold, shrinks and shudders, and stands there cowering, and with his arms folded: but in summer heat, not so. If then I shall prove to you that your rich men, and rich women, the more they put on, the more naked they are, do not take it amiss. How then, I ask you, when we raise the subject of hell-fire, and of the torments there? Do not these shrink and shudder more than those naked ones? Do they not bitterly groan and condemn themselves? What? When they come to this or that man, and say to him, Pray for me, do they not speak the same words as those (naked wretches)?
Now indeed, after all that we can say, the nakedness is not yet apparent: but it will be plain enough there. How, and in what way? When these silken garments and precious stones shall have perished, and it shall be only by the garments of virtue and of vice that all men are shown, when the poor shall be clad with exceeding glory, but the rich, naked and in disgraceful sort, shall be haled away to their punishments. What more naked (Edd. more dainty
) than that rich man who arrayed himself in purple? What poorer than Lazarus? Then which of them uttered the words of beggars? Which of them was in abundance? Say, if one should deck his house with abundance of tapestry hangings, and himself sit naked within, what were the benefit? So it is in the case of these women. Truly, the house of the soul, the body I mean, they hang round with plenty of garments: but the mistress of the house sits naked within. Lend me the eyes of the soul, and I will show you the soul's nakedness. For what is the garment of the soul? Virtue, of course. And what its nakedness? Vice. For just as, if one were to strip any decent person, that person would be ashamed, and would shrink and cower out of sight; just so the soul, if we wish to see it, the soul which has not these garments, blushes for shame. How many women, think you, at this moment feel ashamed, and would fain sink to the very depth, as if seeking some sort of curtain, or screen, that they may not hear these words? But those who have no evil conscience, are exhilarated, rejoice, find delight, and gayly deck themselves (ἐ γκαλλωπίζονται) with the things said. Hear concerning that blessed Thekla, how, that she might see Paul, she gave even her gold: and you will not give even a farthing that you may see Christ: you admire what she did, but dost not emulate her. Do you not hear that Blessed are the merciful, for they shall obtain mercy?
Matthew 5:7 What is the gain of your costly garments? How long shall we continue agape for this attire? Let us put on the glory of Christ: let us array ourselves with that beauty, that both here we may be praised, and there attain unto the eternal good things, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen.