Homilies on the Acts of the Apostles 34

Now Paul and Barnabas continued in Antioch, teaching and preaching the word of the Lord with many others also. And after certain days Paul said to Barnabas:

Let us return then and visit the brethren in every city where we have proclaimed the word of the Lord, and see how they fare.

See again their humility, how they impart the word to others as well.

And already Luke had described for us the character of the rest of the apostles, showing that the one was gentler and more inclined to pardon, while this one was more exacting and more austere;

for the gifts are diverse;

and that this too is a gift, is plain.

But the one suits certain dispositions of men, and the other suits others;

and if they were to be transposed, it would become useless thereafter.

And it seems indeed to be some sharp contention, yet the whole thing is a dispensation.

For that each might take up the places befitting him, this comes to pass.

And besides, it was fitting that all should not be of equal rank, but that one should rule and another be ruled.

For the Cyprians displayed nothing of the sort such as those in Antioch and the rest;

and those had more need of the gentler disposition, while these had need of this other.

And Barnabas was minded to take with them also John, called Mark;

but Paul thought it right not to take along with them him who had departed from them at Pamphylia, and had not gone with them to the work.

There arose therefore a sharp contention, so that they separated from one another, and Barnabas took Mark and sailed away to Cyprus;

but Paul chose Silas, and went forth, being commended by the brethren to the grace of God.

So too among the prophets we find differing judgments and differing characters;

as, for instance, Elijah was austere, Moses meek.

And here too, accordingly, Paul is the more vehement.

But observe even so his forbearance.

He thought it right, it says, not to take along with them him who had departed from them at Pamphylia.

For just as a general would not choose to have always a baggage-carrier who is slack in his duty;

This both instructed the others, and set that man himself in order.

Well then, one may say, was Barnabas bad? By no means;

nay, it is exceedingly absurd to suppose this.

And how is it not absurd to say that over so small a matter this man became bad? But observe that, first, no evil at all came of it, if, being sufficient for whole nations, they were separated from one another—nay, even a great good;

and next, that had this not been the case, they would not readily have chosen to part from one another.

But marvel with me at this man, who did not even conceal this.

But even if they had to be separated, one may say, it should have been without a sharp contention.

Now above all, from this very thing the human element is shown.

For if this had to happen in the case of Christ, much more here.

And besides, the contention would not be base, when each disputes over such matters, and with just reason.

If, then, one of them had been provoked while seeking his own advantage and the honor due to himself—well and good;

but if each, wishing to train and to teach, took the one this way and the other that—what sort of charge is this? They were doing much also by human judgment.

And observe Paul accusing, and stating the reason.

For he respected Barnabas out of much humility, inasmuch as he had shared with him in so many things and had been together with him;

yet he did not so respect him as even to overlook what was fitting.

Which of them, then, took the better counsel, it is not for us to declare;

but for the present it is clear that a great dispensation came about, seeing that these were to be deemed worthy of a second visitation, while those not even once.

They did not simply continue in Antioch, but were teaching.

What were they teaching? And what were they preaching as good news? Both to those already believers, and to those not yet.

For since there were countless occasions of stumbling, their presence was needed.

The point in question is not that they differed in their opinions, but that they yielded to one another so as to see the matter through.

Thus the separation became a greater good, and the affair took from this its occasion.

What then? Did they part as enemies? God forbid.

For you see how, after this, Barnabas enjoys many commendations from Paul in the Epistles.

'There arose,' it says, 'a sharp contention'—not enmity nor rivalry.

So strong was the contention that it parted them.

For what each supposed to be profitable, this thereafter he would not give up for the sake of fellowship with the other.

It seems to me that the separation came about even by good judgment, and that they said to one another: 'Since I do not wish it, but you do, let us divide the territories, that we may not quarrel.'

So that it was in fully yielding to one another that they did this.

For Barnabas wished Paul's opinion to stand;

and for this reason he withdrew;

and Paul likewise wished the other's opinion to stand;

and for this reason he too does the same and withdraws.

Would that we too were parted by such partings, so as to depart for the preaching of the gospel!

'But Paul,' it says, 'having chosen Silas, went out, being commended by the brethren to the grace of God.'

This man is admirable, and exceedingly great.

And this dispute greatly benefited Mark.

For Paul's severity converted him, while Barnabas's kindness caused him to be no longer left behind;

so that, though they contend, the gain arrives at one and the same end.

For indeed, seeing Paul choosing to withdraw from him, he would have been greatly afraid and would have condemned himself;

and again, seeing Barnabas thus clinging to him, he would have loved him greatly;

and the disciple was set right through the strife of the teachers;

so far was he from being made to stumble.

For if they did this for the sake of their own honor, it would be understandable;

but if it was for his salvation, and they strive over one single thing—namely, to show that the one who honored him

had counseled well—what is amiss in that? (III)

Behold the discernment of Paul:

he does not go on to other cities before visiting those that had received the word.

'And he went through Syria and Cilicia, strengthening the churches.'

'And he came to Derbe and Lystra.'

For indeed it is a mark of folly to run in vain.

Let us first instruct the foremost, that these may not become a hindrance to those who come after.

'Let us visit the brethren,' he says, 'to see how they fare.'

And this too he did not know—and rightly so—that coming he might visit the brethren.

Behold him ever wakeful, full of care, not enduring to sit still, though he had endured countless dangers.

Do you see that his coming to Antioch was no act of cowardice? For just as a physician, he went off to the sick, and he made plain the necessity of the visitation, saying, 'In which we proclaimed the word.'

Barnabas departed, and no longer accompanied him.

'Having chosen,' it says, 'Silas, and being commended to the grace of God.'

What is this? 'They prayed,' it says, 'they besought God.'

Behold everywhere how the prayer of the brethren has great power.

And thereafter he journeyed on foot, wishing also through the journeying to benefit those who saw him;

for whenever they were in haste, they went by sea.

'And behold, there was a certain disciple there named Timothy, the son of a believing Jewish woman, but of a Greek father;'

'who was well attested by the brethren in Lystra and Iconium.'

'This man Paul wished to go forth with him;'

'and he took and circumcised him because of the Jews who were in those parts.'

'For they all knew his father, that he was a Greek.'

It is worthy of astonishment—the discernment of Paul.

He who had contended concerning circumcision, who had stirred up everything and had not withdrawn until he had prevailed and the decree had been ratified—he circumcises the disciple.

Not only does he not hinder others, but he himself performs this very thing.

Nothing is wiser than Paul;

so that he regarded all things with a view to what is profitable;

he did nothing simply out of prejudice.

'This man,' it says, 'he wished to go forth with him.'

This is the wonderful thing—that he even took him along.

'Because of the Jews,' it says, 'who were in those parts.'

This is the reason for the circumcising;

for they would not have endured to hear the word from one uncircumcised.

And what then? Behold the achievement:

he circumcised, that he might abolish circumcision;

for he was proclaiming the decrees of the apostles.

Do you see a strife, and through the strife an edification? Not being warred upon by others, but themselves doing contrary things, thus they built up the Church.

They brought in a decree not to circumcise, and he circumcises.

'And they increased,' it says, 'in number daily.'

Do you see the gain of the circumcision? Then thereafter he does not tarry among these, seeing that he had come to make a visitation;

'And as they went through the cities, they delivered to them for keeping the decrees that had been decided by the apostles and elders who were in Jerusalem.'

'So the churches were made firm in the faith, and increased in number daily.'

'And having gone through Phrygia and the region of Galatia, being forbidden by the Holy Spirit to speak the word in Asia, they left Phrygia and Galatia and hastened toward the interior.'

'Coming opposite Mysia, they tried to go into Bithynia, but the Spirit did not permit them.'

Now why they were forbidden, he does not say;

but that they were forbidden, he did say, teaching us only to obey and not to seek the reasons, and showing that they did many things in a human manner also.

'And passing by Mysia, they came down to Troas.'

'And a vision appeared to Paul through the night:'

A certain man of Macedonia was standing, entreating him and saying:

'Come over into Macedonia and help us.'

Why by a vision, and not by the Holy Spirit's command? He wished in this way also to draw them on;

for to the saints too a dream appeared.

And at the very beginning he himself saw a vision, a man entering and laying his hands upon him.

Then for this reason too He draws him there, that the preaching might be extended.

And besides, for this reason too he is prevented from tarrying in the other cities, since Christ was urging him on.

For these were destined to enjoy John's company for a long time also, and perhaps they did not even greatly need it;

And so, having crossed over, he now sets out.

'And when he had seen the vision, immediately we sought to go forth into Macedonia, concluding that the Lord had called us to preach the gospel to them.'

'And setting sail from Troas, we made a straight course to Samothrace, and on the following day to Neapolis, and from there to Philippi, which is the first city of that part of Macedonia, a colony.'

'And we were staying in that city for some days.'

So also Christ appears to him, saying: 'You must stand before Caesar.'

Then he mentions the places as well, since he is recounting a narrative, and showing where he lingered;

and he shows that it was in the greater cities that he stayed, while he passed by the rest.

A colony is a mark of dignity for a city.

But let us look at what has been said from the beginning.

He lays upon Barnabas the necessity of the journey abroad, saying:

'Let us visit the cities in which we proclaimed the word.'

And yet he ought not to have made the request, seeing that he was afterwards going to find fault.

This happens in the case of God and of Moses as well;

the one makes the request, while the other is angry.

'If her father had but spit in her face...'

and again, 'Let Me alone, and in My wrath I will blot out this people;'

and Samuel, when he mourns for Saul;

for through both alike great good things come to pass.

So indeed here too the one is angry, while the other is no longer so.

This happens in our own case as well.

And the sharp contention was fitting, that the one might be disciplined, and that the matter might not seem to be a mere pretense.

For he who yielded everywhere would not have failed to yield here—he who so loved Paul that even before this he sought him out in Tarsus, and brought him to the apostles, and made the ministry of alms a common work, and jointly accepted the matters concerning the decree;

but they separate from one another, so that through the separation they might instruct and perfect those who needed the teaching that came from them;

just as indeed he does elsewhere also, when he says:

'But as for you, do not grow weary in doing what is good.'

And he rebukes some, but commands that good be done toward all.

This we do in ordinary life as well.

Here it seems to me that others also joined in indignation with Paul.

And thereafter, taking those men aside privately, he does everything, and exhorts, and admonishes.

Concord can accomplish much, love can accomplish much;

even if you make a request on behalf of some great matter, even if you are unworthy, you shall be heard because of your purpose; do not be afraid.

'He went through the cities,' it says.

'And behold, there was a disciple named Timothy, who was well spoken of by the brethren in Lystra and Iconium.'

Great is the faith of Timothy, in that he is well spoken of by all.

When Barnabas departed, he finds another to counterbalance him.

Concerning this man he says: 'Being mindful of your tears and of your unfeigned faith, which dwelt first in your grandmother Lois and in your mother Eunice.'

'And taking him,' it says, 'he circumcised him.'

For what reason? He himself adds, saying:

'Because of the Jews who were in those places.'

For this reason then he is circumcised;

See how already the Law is being dissolved.

But to some it seems that he was born after the preaching;

for 'from a babe,' it says, 'you have known the sacred Scriptures.'

One may therefore say that, or if not this, then that he was going to make him a bishop, and it was not fitting that he should be uncircumcised.

Meanwhile it was fitting that the Gentiles should observe no such thing.

This too was no small thing, seeing that even after so long a time this also gave them offense.

It was the beginning of the abolition, that the Gentiles should not keep these things, and should suffer no harm, nor be at any disadvantage in respect of the faith;

Since therefore he was about to preach, in order that he might not deal the Jews a double blow, he circumcised this man, even though he was but half a Jew;

for he was of a Greek father, but of a believing mother;

yet nevertheless, since that achievement among the Gentiles was a great one, he took no anxious thought about this;

for the word had to be sown broadcast;

for this reason he too circumcised him.

See here too how a great good came to pass out of an opposition.

'And they increased in number,' it says.

Do you see that circumcision not only did no harm, but even brought the greatest benefit? 'And when he had seen the vision,' it says, 'immediately we sought to go forth into Macedonia, concluding that the Lord had called us.'

See, no longer through an angel as to Philip, as to Cornelius;

but what? Through a vision it now appears to him in a more human way, no longer in a more divine way.

For where it is easier to be persuaded, it is in a more human way;

but where much force is needed, in a more divine way.

For where he was merely eager to preach, in this a dream appears to him;

but where he could not endure not to preach, in this the Holy Spirit makes revelation.

For the Spirit did not work the easy things as well, but even a dream sufficed for him.

And to Joseph too, since he was easily persuaded, it was in a dream that the vision appeared; but to the others, while they were awake.

So it was with Cornelius as well, even with this very man.

'And behold,' he says, 'a man of Macedonia stood, beseeching him and saying.'

He did not say 'commanding,' but 'beseeching'—

that is to say, on behalf of those very people who were in need of healing.

What is the meaning of 'concluding'? 'Gathering by inference,' he says.

For from the fact that Paul saw this and no one else, and from his being forbidden by the Spirit, and from his being near the borders—from all these things they drew these conclusions.

And in another way too the voyage itself made this plain;

for not much time passed before they arrived at the very heart of Macedonia.

So then the sharp contention was providentially ordered to come about for good.

For otherwise the Holy Spirit would not have wrought, and Macedonia would not have received the word.

And such great progress was a sign that what had come to pass was nothing merely human.

And yet he did not say that Barnabas was provoked;

but, 'A sharp contention arose between them.'

If the one was not provoked, neither was the other.

Knowing these things, let us not merely pick them out at random, but let us learn and be instructed by them.

It is a great evil to be ignorant of the Scriptures;

and from the very things by which we ought to be benefited, from these very things we suffer harm.

So too medicines, though they often have a healing nature, when those who use them do not know how to use them well, work destruction and ruin;

and weapons, though able to protect, if no one knows how to put them on, are the cause of destruction to those very persons.

The reason is that we seek everything rather than the profit of the soul, and we consider the affairs of others rather than our own advantage.

And often we look to the maintenance of a house, and we would not endure to see it growing old, nor falling down, nor battered by storms;

but for the soul there is no care at all; nay, even if we see its foundations rotting, and its structure and its roof, we take no account of it.

Again, if we have brute beasts, we seek their advantage, and we set in motion grooms and horse-doctors, and pull every rope;

and we take care of our stables, and we charge those entrusted with them not to drive carelessly nor at random, nor to lay on too great a burden, nor to lead them out at unseasonable hours of the night, nor to sell off their fodder; and many rules are laid down among us concerning the advantage of the brute beasts;

but for the soul there is no account taken.

Again, why do I speak of brute beasts that are useful to us? There are many who keep sparrows that have nothing useful about them, but merely give amusement, and there are many rules even concerning those, and nothing is neglected or left in disorder, and we take more care of everything than of our own selves.

So much more dishonored than all things are we.

And if someone, insulting us, calls us 'dog,' we are grieved;

yet we ourselves insult ourselves, not in word but in deed, and, imparting to the soul not even so much care as to the dogs, we think we suffer nothing dreadful.

Do you see with how great a darkness all things are filled? How many take thought for their dogs, that they may not be fed more than is needful, so that they may be keen and good at the hunt, being driven on by hunger and famine;

but for themselves they take no care, nor do they enjoin upon themselves not to live in luxury;

and while they teach the brute beasts to practice self-discipline, they themselves consent to be dragged down into the brutishness of the beasts.

'And where,' one says, 'are the brute beasts philosophical?' Or does it not seem to you a mark of great philosophy, when a dog, gnawed by hunger, after taking and catching its prey, refrains from the food that is at hand, and, seeing a table set before it, though hunger presses hard, waits for its master? Be ashamed of yourselves;

train your own bellies to be thus philosophical.

If God was able to implant so great a philosophy in an irrational nature that neither speaks nor possesses reason, much more will you be able to implant it in yourself.

For that this comes of human care and not of nature, all dogs would have to possess it.

Become, then, like the dogs.

You compel me to bring my examples from that quarter;

for indeed I ought to draw them from heavenly things;

but since, whenever I say anything of that kind, you say that those things are too lofty, therefore I say nothing of the heavenly things.

And if I mention Paul, you say that he was an apostle;

therefore I do not mention Paul either.

If I mention a man, you say that he was able to do it;

therefore I do not mention a man either, but a beast, and a beast that does not possess this by nature, lest you should say that it is by nature, and not by choice, that it accomplished this;

and the wonderful thing is, by a choice not its own, but by your care.

It does not consider that it was worn out, that it was torn by the running, that it took the prey by its own toils;

but casting all these things aside, it keeps the command of its master and rises above the belly.

For it expects to be praised, it expects to enjoy a fuller table.

Say, then, to yourself also, that the dog, in hope of pleasure to come, despises the present;

but you are not willing, in hope of good things to come, to despise present things;

but it knows that, if unseasonably and contrary to what seems good to its master it tastes of the food, it will be deprived even of that, and will not even have the appointed portion, receiving stripes instead of food;

but you cannot even see this, and what that beast learned from habit, this you do not accomplish from reason.

This the hawks too and the eagles are said to do.

Those with the deer and the other brute beasts, these with the birds;

and these, again, out of human training.

These things have power to condemn us, these things to convict us.

Let me tell of yet another thing: taking wild and untamed horses that kick and bite, in a short time the experienced trainers so train them, that the rider seated upon them takes delight in the orderliness of their gait;

but when the soul walks disorderly, no one takes any care, but it leaps and kicks and is dragged along the ground like a little child, and behaves unseemly in ten thousand ways, and no one puts shears upon it, nor foot-bands, nor bridles, nor seats upon it the experienced rider—I mean Christ.

For this very reason all things have been turned upside down.

For when you train dogs to master the belly, and subdue anger in a lion, and unruliness in horses, and eloquence in birds, how is it not absurd to implant rational achievements in irrational natures, but to bring into rational natures the passions of the irrational? We have no excuse, none at all.

All who have succeeded will accuse us, both believers and unbelievers;

for indeed even unbelievers have succeeded, and beasts and dogs, not men only;

and we ourselves shall accuse our own selves—when we will, succeeding; and when we are slothful, being dragged down.

For indeed many of those who were in vehement wickedness have often, when they willed, changed.

And the cause is, as I said, that we go about seeking the advantages of others, not our own.

If you build a splendid house, you have looked to the advantage of the house, not to your own;

if you take a fine garment, to that of the body, not to your own;

No one considers how the soul shall be made fair;

and yet, if this be fair, there is need of none of those things.

But when she is not [beautiful], there is no profit at all from those things.

For just as in the case of a bride, though there be bridal chambers hung with curtains of gold, though there be choirs of women most comely and fair, though there be roses and garlands, though the bridegroom himself be handsome, though the handmaids and the friends and all present be graceful in form, yet if she herself be full of unsightliness, there is no profit whatsoever.

And conversely, when she is beautiful, no harm could come to her from these things; rather, quite the opposite.

For from those adornments, if she be uncomely, she would appear the more uncomely;

but from these same things, if she be fair, she would become still more lovely.

So indeed is it also with the soul: when it is beautiful, not only does it need none of these things, but it even veils and conceals its own beauty by them.

For we shall see the philosopher shining forth, not so much in wealth, as in poverty.

For there many will ascribe his conduct to his riches, and to his not being in want of money;

but when he lives with poverty, and yet shines in all things, and is not compelled to do anything shameful, then no other person shares with him the crown of philosophy.

This, then, let us adorn, if indeed we wish to be rich.

What profit is there, when the mules are white and sleek and well-fed, while you who sit upon them are thin and mangy and ill-favoured? What gain is there, when the coverings are soft and beautiful, full of much varied embroidery and art, while the soul is clothed in rags and naked and shameful? What gain is there, when the horse steps in orderly fashion, more like one dancing than walking, and is decked with bridal ornament along with its prancing;

while he who sits upon it hops about worse than the lame, and is more distorted in both hands and feet than drunkards and madmen? Tell me now: if someone gave you a beautiful horse, and yet twisted your body out of shape, what profit were it? Now you have a distorted soul, and you care nothing for it? Let us at some point take thought for our own selves, I beseech you.

Let us not render ourselves more contemptible than all things.

And if anyone insults us with words, we are stung and pained;

yet when by our deeds we insult our own selves, we take no heed.

Let us come to our senses at last, however late, that we may be able—by giving much care to the soul and by laying hold of virtue—to attain the eternal good things, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honour, now and ever, and unto ages of ages. Amen.