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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." (Rom. viii.
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." Dost thou
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
ye thrust it from you, and judge yourselves
unworthy, lo, we turn unto the Gentiles."
(ch. xiii. 46.) Accordingly they went
about, preaching to Gentiles also. "But some
of them were men of Cyprus and Cyrene, who,
when they were come to Antioch, spake unto the
Greeks, preaching the Lord Jesus:" (v.
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." (v. 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." (v. 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 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
(suggnwmonikos). "Then departed Barnabas to
Tarsus, for to seek Saul." (v. 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." (v.
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 (shmeion), 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." (v. 27. It was
need that the fruit of alms should also be
planted there. And see how of necessity
(anagkaiws) (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 Caesar." (v.
28.) "By the Spirit," it says: for;
that they may not imagine that this was the
reason why the famine came, (namely) because
Christianity was 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 vase 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 (eudokimhsai), 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,
"Ye shall have tribulation." (John xvi.
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." (v. 29.)
Mark how the famine becomes to them the means of
salvation, an occasion of alms-giving, a
harbinger of many blessing. And (so it might
have been) to you, one may say, if you were so
minded, but ye would not. But it is
predicted, that they might be prepared
beforehand for almsgiving. "Unto the brethren
which dwelt in Judaea;" 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." (v. 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 ('Entauqa) 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." (Gal. ii. 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
failing 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. (v.
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"
(ch. viii. 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 is come upon them unto the end." (1
Thess. ii. 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, (crhston) 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. (v.
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 is become difficult the Apostles take
it up. Why did they not before this seen
Barnabas? Because they had enough to do
(hscolhnto) with Jerusalem. Again they
justified themselves to the Jews, that the
Gentiles were receiving (proselambane) 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." (Gal. ii.
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.
(v. 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 spake to Jews only. But there
were in Antioch certain men of Cyprus and
Cyrene:" these, of all others, least cared
for the Jews: "who spake unto the Greeks,
preaching the Lord Jesus." (v. 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" (v. 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 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 (he 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
(oikonomia) 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. (afedrwna.)
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, (elein) 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 house-breakers--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 (anenegkein), but cast the servants
of God into a furnace: and (yet) after these
doings, he worshipped. What then said the
Prophet? "Wherefore," saith he, "O king
let my counsel be acceptable unto thee, ransom
(lutrwsai) thy sins by alms, and thine
iniquities by mercies to the poor: peradventure
there shall be pardon for thy transgressions."
(Dan. iii. 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, "peradventure 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 sayest thou? 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 (upoqesis)
(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"
(Gal. ii. 10): and everywhere the
Scripture has much discourse concerning this
matter. "The ransom," it saith, "of a
man's soul is his own wealth" (Prov. 13,
8): and With reason: for, saith
(Christ), "if thou wouldest be perfect,
sell what thou hast, and give to the poor, and
come, follow Me." (Matt. xix. 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 (prosthnai)
by a person (to succor and defend him), one
may reach to him a helping hand: the service
rendered (prostasia) by acts has often done
more good even than money. Let us set to work
all the different kinds of alms-giving. 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 (qerapeias)?
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. iii. 6; vi.
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 (purwsews), 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. (Matt.
xxv. 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 ye 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 baled 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 (egkallwpizontai) with the
things said. Hear concerning that blessed
Thekla, how, that she might see Paul, she
gave even her gold: and thou wilt not give even
a farthing that thou mayest see Christ: thou
admirest what she did, but dost not emulate
her. Hearest thou not that "Blessed are the
merciful, for they shall obtain mercy?"
(Matt. v. 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.
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