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ACTS XV. 35.
"Paul also and Barnabas continued in
Antioch, teaching and preaching the word of the
Lord, with many others also."
Observe again their humility, how they let
others also take part in the preaching. "And
some days after Paul said unto Barnabas, Let
us go again and visit our brethren in every city
where we have preached the word of the Lord,
and see how they do. And Barnabas determined
to take with them John, whose surname was
Mark. But Paul thought not good (hxiou see
note, p. 213) to take him with them, who
departed from them from Pamphylia, and went not
with them to the work. And the contention (or
exasperation) was so sharp between them, that
they departed asunder one from the other."
(v. 36-39.) And already indeed Luke
has described to us the character of the
Apostles, that the one was more tender and
indulgent, but this one more strict and
austere. For the gifts are diverse-- (the
gifts, I say), for that this is a gift is
manifest--but the one befitting one, the other
another set of characters, and if they change
places, harm results instead of good. In the
Prophets too we find this: diverse minds,
diverse characters: for instance, Elias
austere, Moses meek. So here Paul is more
vehement. And observe for all this, how gentle
he is. "Thought not good," it says, "to
take him with them that had departed from them
from Pamphylia." And there seems indeed to be
exasperation (paroxusmos), but in fact the
whole matter is a plan of the Divine
Providence, that each should receive his proper
place: and it behooved that they should not be
upon a par, but the one should lead, and the
other be led. "And so Barnabas took Mark,
and sailed unto Cyprus; and Paul chose
Silas, and departed, being recommended by the
brethren unto the grace of God. And he went
through Syria and Cilicia, confirming the
Churches." (v. 39-41.) And this also
is a work of Providence. For the Cyprians had
exhibited nothing of the like sort as they at
Antioch and the rest: and those needed the
softer character, but these needed such a
character as Paul's. "Which then," say
you, "did well? he that took, or he that
left?" ***For just as a general would not
choose to have a low person always to his
baggage-bearer, so neither did the Apostle.
This corrected the other's, and instructed
(Mark) himself. "Then did Barnabas ill?"
say you. "And how is it not amiss (atopon),
that upon so small a matter there should arise so
great an evil?" In the first place then, no
evil did come of it, if, sufficing each for
whole nations, they were divided the one from
the other, but a great good. And besides,
they would not readily have chosen to leave each
other. But admire, I pray you, the writer,
how he does not conceal this either. "But at
any rate," say you, "if they must needs
part, let it be without exasperation." Nay,
but if nothing more, observe this, that in this
too is shown what was of man (in the preaching
of the Gospel). For if the like behooved to
be shown (even) in what Christ did, much more
here. And besides, the contention cannot be
said to be evil, when each disputes for such
objects (as here) and with just reason. I
grant you, if the exasperation were in seeking
his own, and contending for his own honor, this
might well be (reproved): but if wishing,
both the one and the other, to instruct and
teach, the one took this way and the other
that, what is there to find fault with? For in
many things they acted upon their human
judgment; for they were not stocks or stones.
And observe how Paul impeaches (Mark), and
gives the reason. For of his exceeding
humility, he reverenced Barnabas, as having
been partner with him in so great works, and
being with him: but still he did not so
reverence him, as to overlook (what was
necessary). Now which of them advised best,
it is not for us to pronounce: but thus far (we
may affirm), that it was a great arrangement of
Providence, if these were to be vouchsafed a
second visitation, but those were not to be
visited even once.
"Teaching and preaching the word of the
Lord." (v. 35.) They did not simply
tarry in Antioch, but taught. What did they
"teach," and what "preach" (evangelize)?
They both (taught) those that were already
believers, and (evangelized) those that were
not yet such. "And some days after," etc.
(v. 36.) For because there were offences
without number, their presence was needed.
"How they do," he says. And this he did not
know: naturally. See him ever alert,
solicitous, not bearing to sit idle, though he
underwent dangers without end. Do you mark, it
was not of cowardice that he came to Antioch?
He acts just as a physician does in the case of
the sick. And the need of visiting them he
showed by saying, "In which we preached the
word. And Barnabas determined," etc. (v.
37-40.) Barnabas "departed, and went
not With (him)." The point to be
considered, is not that they differed in their
opinions, but that they accommodated themselves
the one to the other (seeing), that thus it
was a greater good their being parted: and the
matter took a pretext from this What then? did
they withdraw in enmity? God forbid! In fact
you see after this Barnabas receiving many
encomiums from Paul in the Epistles. There
was "sharp contention," it says, not enmity
nor quarrelling. The contention availed so far
as to part them. "And Barnabas took Mark,"
etc. And with reason: for what each supposed
to be profitable, he did not forego thereafter,
because of the fellowship with the other. Nay,
it seems to me that the parting took place
advisedly (kata sunesin), and that they said
one to another "As I wish not, and thou
wishest, therefore that we may not fight, let
us distribute the places." So that in fact
they did this, altogether yielding each to the
other: for Barnabas wished Paul's plan to
stand, therefore withdrew; on the other hand,
Paul wished the other's plan to stand,
therefore he withdrew. Would to God we too
made such separations, as to go forth for
preaching. A wonderful man this is; and
exceedingly great! To Mark this contest was
exceedingly beneficial. For the awe inspired by
Paul converted him, while the kindness of
Barnabas caused that he was not left behind: so
that they contend indeed, but the gain comes to
one and the same end. For indeed, seeing Paul
choosing to leave him, he would be exceedingly
awed, and would condemn himself, and seeing
Barnabas so taking his part, he would love him
exceedingly: and so the disciple was corrected
by the contention of the teachers: so far was he
from being offended thereby. For if indeed they
did this with a view to their own honor, he
might well be offended: but if for his
salvation, and they contend for one and the same
object, to show that he who honored him * * *
had well determined, what is there amiss
(atopon) in it?
"But Paul," it says, "departed, having
chosen Silas, and being commended to the grace
of God." What is this? They prayed it
says: they besought God. See on all occasions
how the prayer of the brethren can do great
things. And now he journeyed by land, wishing
even by his journeying to benefit those who saw
(tous orwntas) him. For when indeed they were
in haste they sailed, but now not so. "And he
went through Syria and Cilicia, confirming the
Churches. Then came he to Derbe and
Lystra." (v. 41.) Mark the wisdom of
Paul: he does not go to other cities before he
has visited them which had received the Word.
For it is folly to run at random. This let us
also do: let us teach the first in the first
place, that these may not become an hindrance to
them that are to come after.
"And, behold a certain disciple was there,
named Timotheus, the son of a certain woman,
which was a Jewess, and believed; but his
father was a Greek: which was well reported of
by the brethren that were at Lystra and
Iconium. Him would Paul have to go forth with
him; and took and circumcised him because of the
Jews which were in those quarters; for they
knew all that his father was a Greek." (ch.
xvi. 1-3.) It is indeed amazing, the
wisdom of Paul! He that has had so many
battles about circumcision, he that moved all
things to this end, and did not give over until
he had carried his point, now that the decree is
made sure, circumcises the disciple. He not
only does not forbid others, but himself does
this thing. "Him," it says, "he would have
to go forth with him." And the wonder is
this, that he even took him unto him.
"Because of the Jews," it says, "which
were in those parts:" for they would not endure
to hear the word from one uncircumcised.
Nothing could be wiser. So that in all things
he looked to what was profitable: he did nothing
upon his own preference (prolhYei). And what
(then)? Mark the success: he circumcised,
that he might take away circumcision: for he
preached the decrees of the Apostles. "And as
they went through the cities, they delivered
them the decrees for to keep, that were ordained
of the Apostles and elders which were at
Jerusalem. And so were the Churches
established in the faith, and increased in
number daily." (v. 4, 5.) Dost thou
mark fighting, and by fighting, edification?
Not warred upon by others, but themselves doing
contrary things, so they edified the Church!
They introduced a decree not to circumcise, and
he circumcises! "And so were the Churches,"
it says, "established in the faith," and in
multitude: "increased," it says, "in number
daily." Then he does not continue to tarry
with these, as having come to visit them: but
how? he goes fur ther. "Now when they had
gone throughout Phrygia and the region of
Galatia, and were forbidden of the Holy,
Ghost to preach the word in Asia," (v.
6.) having left Phrygia and Galatia, they
hastened into the interior. For, it says,
"After they were come to Mysia, they assayed
to go into Bithynia: but the Spirit suffered
them not." (v. 7.) Wherefore they were
forbidden, he does not say, but that they were
"forbidden," he does say, teaching us to obey
and not ask questions, and showing that they did
many things as men. "And the Spirit," it
says, "suffered them not: but having passed by
Mysia they came down to Troas." (v. 8.)
"And a vision appeared to Paul in the night;
There stood a man of Macedonia, and prayed
him, saying, Come over into Macedonia, and
help us." (v. 9.) Why a vision, and not
the Holy Ghost? because He forbade the
other) He would even in this way draw them
over: since to the saints also He appeared in a
dream, and in the beginning (Paul) himself
saw a vision, "a man coming in and laying his
hands upon him." (ch. ix. 12.) In this
manner also Christ appears to him, saying,
"Thou must stand before Caesar." Then for
this reason also He draws him thither, that the
preaching may be extended. This is why he was
forbidden to tarry long in the other cities,
Christ urging him on. For these were to enjoy
the benefit of John for a long time, and
perhaps did not extremely need him (Paul),
but thither he behooved to go. And now he
crosses over and goes forth. "And after he had
seen the vision, immediately we endeavored to go
into Macedonia, assuredly gathering that the
Lord had called us for to preach the Gospel
unto them." (v. 10.) Then the writer
mentions also the places, as relating a
history, and showing where he made a stay
(namely), in the greater cities, but passed
by the rest. Therefore loosing from Troas, we
came with a straight course to Samothracia, and
the next day to Neapolis; and from thence to
Philippi, which is the chief city of that part
of Macedonia, and a colony." (v. 11,
12.) It is a high distinction for a city,
the being a colony. "And in this city we were
tarrying certain days." But let us look over
again what has been said. (Recapitulation.)
"And after some days, Paul said," etc.
(ch. xv. 36.) He put to Barnabas a
necessity for their going abroad, saying "Let
us visit the cities m which we preached the
word." "But Paul begged," etc. (v.
38.) And yet no need for him to beg, who
had to make an accusation presently. This
happens even in the case where God and men are
the parties: the man requests, God is wroth.
For instance, when He saith, "If her father
had spit in her face" (Num. xii. 14):
and again, "Let me alone, and in Mine anger
I will blot out this people." (Ex. xxxii.
32.) And Samuel when he mourns for Saul.
(1 Sam. xv. 35.) For by both, great
good is done. Thus also here: the one is
wroth, the other not so. The same happens also
in matters where we are concerned. And the
sharp contention with good reason, that Mark
may receive a lesson, and the affair may not
seem mere stage-playing. For it is not to be
thought that he who bids, "Let not the sun go
down upon your wrath," (Eph. iv. 26)
would have been wroth because of such a matter as
this: nor that he who on all occasions gave way
would not have given way here, he who so greatly
loved Paul that before this he sought him in
Tarsus, and brought him to the Apostles, and
undertook the alms in common with him, and in
common the business relating to the decree. But
they take themselves so as to instruct and make
perfect by their separation them that need the
teaching which was to come from them. And he
rebukes others indeed, but bids do good to all
men. As in fact he does elsewhere, saying,
"But ye, be not weary in well-doing." (2
Thess. iii. 13.) This we also do in our
common practice. Here it seems to me that
others also were alike displeased with Paul.
And thereupon taking them also apart, he does
all, and exhorts and admonishes. Much can
concord do, much can charity. Though it be for
a great matter thou askest; though thou be
unworthy, thou shall be heard for thy purpose of
heart: fear not.
"He went," it says, "through" the cities
"And, behold, there was a disciple, by name
Timothy, who had a good report of the brethren
which were in Lystra and Iconium." (v.
41; xvi. 1.) Great was the grace of
Timothy. When Barnabas departed (apesth),
he finds another, equivalent to him. Of him he
saith, "Remembering thy tears and thy
unfeigned faith, which dwelt first in thy
grandmother Lois, and in thy mother Eunice."
(2 Tim. i, 5.) His father continued to
be a Gentile, and therefore it was that
(Timothy) was not circumcised. Observe the
Law already broken. Or if not so, I suppose
he was born after the preaching of the Gospel
but this is perhaps not so. He was about to
make him a bishop, and it was not meet that he
should be uncircumcised. And this was not a
small matter, seeing it offended after so long a
time: "for from a child," he says, "thou
hast known the Holy Scriptures." (ib. iii.
15.) "And as they went through the cities,
they delivered them the decrees for to keep."
(v. 4.) For until then, there was no need
for the Gentiles to keep any such. The
beginning of the abrogation was the Gentiles'
not keeping these things, and being none the
worse for it: nor having any inferiority in
respect of faith: anon, of their own will they
abandoned the Law. Since therefore he was
about to preach, that he might not smite the
Jews a double blow, he circumcised Timothy.
And yet he was but half (a Jew by birth),
his father being a Greek: but yet, because
that was a great point carried in the cause of
the Gentiles, he did not care for this: for
the Word must needs be disseminated: therefore
also he with his own hands circumcised him.
"And so were the churches established in the
faith." Do you mark here also how from going
counter (to his own object) a great good
results? "And increased in number daily."
(v. 5.) Do you observe, that the
circumcising not only did no harm, but was even
of the greatest service? "And a vision
appeared unto Paul in the night." (v. 9.)
Not now by Angels, as to Philip, as to
Cornellius, but how? By a vision it is now
shown to him: in more human sort, not now as
before (i.e., v. 6, 7) in more divine
manner. For where the compliance is more easy,
it is done in more human sort; but where great
force was needed, there in more divine. For
since he was but urged to preach, to this end it
is shown him in a dream: but to forbear
preaching, he could not readily endure: to this
end the Holy Ghost reveals it to him. Thus
also it was then with Peter, "Arise, go
down." (ch. x. 20.) For of course the
Holy Spirit did not work what was otherwise
easy: but (here) even a dream sufficed him.
And to Joseph also, as being readily moved to
compliance, the appearance is in a dream, but
to the rest in waking vision. (Matt. i.
20; ii. 13, 19.) Thus to Cornelius,
and to Paul himself. "And lo, a man of
Macedonia," etc. and not simply enjoining,
but "beseeching," and from the very persons in
need of (spiritual) cure. (ch. x. 3; ix.
3.) "Assuredly gathering," it says,
"that the Lord had called us." (v. 10),
that is, inferring, both from the circumstance
that Paul saw it and none other, and from the
having been "forbidden by the Spirit," and
from their being on the borders; from all these
they gathered. "Therefore loosing from
Troas, we came with a straight course," etc.
(v, 11.) That is, even the voy age made
this manifest: for there was no tardiness. It
became the very root of Macedonia. It was not
always in the way of "sharp contention" that
the Holy Spirit wrought: but this so rapid
progress (of the Word) was a token that the
thing was more than human. And yet it is not
said that Barnabas was exasperated, but,
"Between them there arose a sharp
contention." (v. 39.) If the one was not
exasperated neither was the other.
Knowing this, let us not merely pick out
(eklegwmen) these things, but let us learn and
be taught by them : for they were not written
without a purpose. It is a great evil to be
ignorant of the Scriptures: from the things we
ought to get good from, we get evil. Thus also
medicines of healing virtue, often, from the
ignorance of those who use them, ruin and
destroy: and arms which are meant to protect,
are themselves the cause of death unless one know
how to put them on. But the reason is, that we
seek everything rather than what is good for
ourselves. And in the case of a house, we seek
what is good for it, and we would not endure to
see it decaying with age, or tottering, or hurt
by storms: but for our soul we make no account:
nay, even should we see its foundations
rotting, or the fabric and the roof, we make no
account of it. Again, if we possess brute
creatures, we seek what is good for them: we
call in both horse-feeders and horse-doctors,
and all besides: we attend to their housing,
and charge those who are entrusted with them,
that they may not drive them at random or
carelessly, nor take them out by night at
unseasonable hours nor sell away their
provender; and there are many laws laid down by
us for the good of the brute creatures: but for
that of our soul there is no account taken. But
why speak I of brute creatures which are useful
to us? There are many who keep small birds (or
"sparrows ") "which are useful for nothing
except that they simply amuse, and there are
many laws even about them, and nothing is
neglected or without order, and we take care for
everything rather than for our own selves. Thus
we make our selves more worthless than all. And
if indeed a person abusively call us "dog," we
are annoyed: but while we are opprobrious to
ourselves, not in word, but in deed, and do
not even bestow as much care on our soul as on
dogs, we think it no great harm. Do you see
how all is full of darkness? How many are
careful about their dogs, that they may not be
filled with more than the proper food, that so
they may be keen and fit for hunting, being set
on by famine and hunger: but for themselves they
have no care to avoid luxury: and the brute
creatures indeed they teach to exercise
philosophy, while they let themselves sink down
into the savageness of the brutes. The thing is
a riddle.
"And where are your philosophic brutes?"
There are such; or, say, do you not take it
to be philosophy, when a dog gnawed with
hunger, after having hunted and caught his
prey, abstains from the food; and though he
sees his meal ready before him, and with hunger
urging him on, yet waits for his master? Be
ashamed of yourselves: teach your bellies to be
as philosophic. You have no excuse. When you
have been able to implant such philosophic
self-command in an irrational nature, which
neither speaks nor hears reason, shall you not
much more be able to implant it in yourself?
For that it is the effect of man's care, not
of nature is plain: since otherwise all dogs
ought to have this habit. Do you then become as
dogs. For it is you that compel me to fetch my
examples thence: for indeed they should be drawn
from heavenly things; but since if I speak of
those, you say, "Those are (too) great,"
therefore I speak nothing of heavenly things:
again, if I speak of Paul, you say, "He
was an Apostle :" therefore neither do I
mention Paul: if again I speak of a man, you
say, "That person could do it:" therefore I
do not mention a man even, but a brute
creature; a creature too, that has not this
habit by nature, lest you should say that it
effected this by nature, and not (which is the
fact) from choice: and what is wonderful,
choice not self-acquired, but (the result of)
your care. The creature does not give a thought
to the fatigue, the wear and tear it has
undergone in running down the prey, not a
thought to this, that by its own proper toil it
has made the capture: but casting away all these
regards, it observes the command of its master,
and shows itself superior to the cravings of
appetite. "True; because it looks to be
praised, it looks to get a greater meal." Say
then to yourself, that the dog through hope of
future pleasure, despises that which is
present: while you do not choose for hope of
future good things to despise those which are
present; but he indeed knows, that, if he
tastes of that food at the wrong time and against
his master's will, he will both be deprived of
that, and not get even that which was
apportioned to him, but receive blows instead of
food: whereas you cannot even perceive this,
and that which he has learnt by dint of custom,
you do not succeed in acquiring even from
reason. Let us imitate the dogs. The same
thing hawks also and eagles are said to do: what
the dogs do with regard to hares and deer, the
same do those with regard to birds; and these
too act from a philosophy learnt from men.
These facts are enough to condemn us, these
enough to convict us. To mention another thing
:--they that are skilled in breaking horses,
shall take them, wild, fierce, kicking,
biting, and in a short time so discipline them,
that though the teacher be not there, it is a
luxury to ride them, their paces are so
thoroughly well-ordered: but the paces of the
soul may be all disordered, and none cares for
it: it bounds, and kicks, and its rider is
dragged along the ground like a child, and makes
a most disgraceful figure, and yet no one puts
curbs on her, and leg-ties, and bits, nor
mounts upon her the skilful rider--Christ, I
mean. And therefore it is that all is turned
upside down. For when you both teach dogs to
master the craving of the belly, and tame the
fury in a lion, and the unruliness of horses,
and teach the birds to speak plainly, how
inconsistent must it not be--to implant
achievements of reason in natures that are
without reason, and to import the passions of
creatures without reason into natures endowed
with reason? There is no excuse for us, none.
All who have succeeded (in mastering their
passions) will accuse us, both believers and
unbelievers: for even unbelievers have so
succeeded; yea, and wild beasts, and dogs,
not men only: and we shall accuse our own
selves, since we succeed, when we will, but
when we are slothful, we are dragged away. For
indeed many even of those who live a very wicked
life, have oftentimes changed themselves when
they wished. But the cause is, as I said,
that we go about seeking for what is good for
other things, not what is good for ourselves.
If you build a splendid house, you know what is
good for the house, not what is good for
yourself: if you take a beautiful garment, you
know what is good for the body, not for
yourself: and if you get a good horse, it is so
likewise. None makes it his mark how his soul
shall be beautiful; and yet, when that is
beautiful, there is no need of any of those
things: as, if that be not beautiful, there is
no good of them. For like as in the case of a
bride, though there be chambers hung with
tapestry wrought with gold, though there be
choirs of the fairest and most beautiful women,
though there be roses and garlands, though there
be a comely bridegroom, and the maidservants and
female friends, and everybody about them be
handsome, yet, if the bride herself be full of
deformity, there is no good of all those; as on
the other hand if she were beautiful, neither
would there be any loss arising from (the want
of) those, nay just the contrary; for in the
case of an ugly bride, those would make her look
all the uglier, while in the other case, the
beautiful would look all the more beautiful:
just so, the soul, when she is beautiful, not
only needs none of those adjuncts, but they even
cast a shade over her beauty. For we shall see
the philosopher shine, not so much when in
wealth, as in poverty. For in the former case
many will impute it to his riches, that he is
not superior to riches: but when he lives with
poverty for his mate, and shines through all,
and will not let himself be compelled to do
anything base, then notre claims shares with him
in the crown of philosophy. Let us then make
our soul beauteous, if at least we would fain be
rich. What profit is it, when your mules
indeed are white and plump and in good
condition, but you who are drawn by them are
lean and scurvy and ill-favored? What is the
gain, when your carpets indeed are soft and
beautiful, full of rich embroidery and art, and
your soul goes clad in rags, or even naked and
foul? What the gain, when the horse indeed has
his paces beautifully ordered, more like dancing
than stepping, while the rider, together with
his choral train and adorned with more than
bridal ornaments, is more crooked than the
lame, and has no more command over hands and
feet than drunkards and madmen? Tell me now,
if some one were to give you a beautiful horse,
and to distort your body, what would be the
profit? Now you have your soul distorted, and
care you not for it? Let us at length, I
beseech you, have a care for our own selves.
Do not let us make our own selves more worthless
than all beside. If anyone insult us with
words, we are annoyed and vexed: but insulting
ourselves as we do by our deeds, we do not give
a thought to it. Let us, though late, come at
last to our senses, that we may be enabled by
having much care for our soul, and laying hold
upon virtue, to obtain eternal good things,
through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, together
with the Holy Spirit, be glory, might,
honor, now and evermore, world without end.
Amen.
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