使徒行傳講道集 第 25 章

Now they that were scattered abroad upon the affliction that arose over Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none but only to Jews.

No small thing did the persecution accomplish towards the spreading of the word.

For 'to them that love God all things work together for good,' he says.

For not even if they had of set purpose been eager to establish the Church, would they have done anything else than this—

I mean, the scattering abroad of the teachers.

And mark to what point the preaching was extended.

'They travelled,' he says, 'as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none but only to Jews.'

Do you see that all the things concerning Cornelius came to pass by a divine dispensation? And this serves both for a defence of Christ, and for an accusation against the Jews.

For when Stephen was slain, when Paul was twice in peril, when the apostles were scourged, when they were often driven away, then the Gentiles were received, then the Samaritans.

'It was necessary that the word of God should first be spoken to you.'

But since you thrust him away, and judge yourselves unworthy, behold, we turn to the Gentiles.

So they went about reasoning with the Gentiles also.

Now there were among them certain men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the good news of the Lord Jesus.

And the hand of the Lord was with them, and a great number that believed turned to the Lord Jesus.

Observe, they preach the good news to the Greeks.

For it is likely that these men now knew Greek, and that there were many such in Antioch.

'And the hand of the Lord,' it says, 'was with them';

that is, they were working signs.

Was there need of the signs in order that they might believe? 'And the report concerning them came to the ears of the Church which was in Jerusalem, and they sent forth Barnabas to go as far as Antioch.'

Why is it that, when such a city was receiving the word, the apostles did not come themselves, but send Barnabas? On account of the Jews.

Yet no small thing is providentially arranged even in this, that Paul should now come here;

and they turn him away not merely by chance, but with great providence, that the voice of the preaching, the trumpet of the heavens, might not be shut up in Jerusalem.

Do you see how everywhere Christ turned their wickedness to necessary use, and, as He willed from the beginning, made good even the hatred against Paul unto the building up of the Church gathered from the Gentiles? But behold this holy man also, Barnabas I mean, how he sought not his own, but ran to Tarsus.

Who, when he had come and had seen the grace of God, rejoiced, and exhorted all to remain with the Lord with purpose of heart, for he was a good man, and full of the Holy Spirit and of faith.

And a considerable multitude was added to the Lord.

Then Barnabas went forth to Tarsus to seek Paul, and having found him, he brought him to Antioch.

The man was exceedingly kind and unassuming, and an intimate friend of Paul.

Therefore he came to the athlete, to the general, to the single combatant, to the lion;

for whatever I may say, I shall speak less than Paul's worth.

He came to the hunting hound that slays lions, to the mighty bull, to the bright torch, to the mouth that sufficed for the whole world.

Truly it was for this reason that in Antioch they were divinely appointed to be called Christians, because Paul spent so long a time in it.

And it came to pass that for a whole year they were gathered together in the church, and taught a considerable multitude; and that the disciples were first called Christians in Antioch.

No small commendation of the city.

This can stand to all men's honor, that it enjoyed that mouth for so long a time, first of all the rest;

whence also they were here first accounted worthy of the name.

Do you see to what height he raised the city and made it more illustrious? This is Paul's achievement.

Where three thousand, where five thousand believed, where so great a multitude, nothing of this sort came about, but they were still only hearing of the Way;

but here they were named Christians.

And in these days prophets came down from Jerusalem to Antioch.

Since here too the fruit of almsgiving had to be planted, it is expediently arranged that the prophets should come down.

But note for me how none of the illustrious men becomes teacher to these also;

for they had as teachers Cyprians and Cyrenians, and Paul (though he indeed surpassed them), just as Paul had Barnabas and Ananias;

yet by this they were in no way diminished;

for nevertheless they had Christ also.

And one of them named Agabus stood up and signified that there was to be a great famine over all the world.

Which also came to pass in the days of Claudius Caesar.

Necessarily he here signifies that a great famine was to be, which indeed also came to pass, just as had been foretold concerning it.

For lest any should suppose that the famine came about because Christianity had entered, because the demons had withdrawn, the Holy Spirit foretells what is about to happen, just as Christ also foretold many things, and they came to pass.

It was not, then, for this reason—as though this had to happen from the beginning—but on account of the evils done against the apostles;

and even when these were being done, for a while God bore long;

but when they pressed on, a famine comes, announcing to the Jews the evils that were to be.

But even if it was on their account, for the sake of the others it ought, even when present, to have ceased.

For what wrong had the Greeks done, that they too, having done no wrong, should share in the evils? And if it was not on account of the Jews, then indeed they ought rather to have prospered, because they were doing their own work—because they were slaying, punishing, taking vengeance, persecuting on every side.

And consider at what time the famine comes;

when at last the Gentiles too had been received.

But, one says, if it was on account of the evils, these men had to be taken out of the way.

Why, tell me? Did not Christ say to them beforehand:

'You shall have tribulation'? But you, in saying these things, will perhaps say this also, that they ought not even to have been scourged.

But see how even the famine became for them a cause of salvation, an occasion for almsgiving, the procurer of many good things;

so that it would have become such for you also, if indeed you had been willing—but you would not.

It is foretold, so that they might for the future be prepared beforehand for almsgiving, because those in Jerusalem were suffering grievously;

but before this they were not in famine.

And Barnabas and Paul are sent to minister.

'And of the disciples, according as any one prospered.'

Do you see them at once believing and at once bearing fruit, not only for their own but also for those far off? This seems to me to be what he means here, which elsewhere Paul says, that 'they gave to me and Barnabas the right hands of fellowship, only that we should remember the poor.'

So great was the benefit the famine wrought.

And observe how they, not even in the affliction, fell down into lamentations and tears, as we do, but gave themselves over to a great and good work;

for with greater boldness they preached the word.

'We, being Cyrenians and Cyprians, let us assail such a city, splendid and great';

but trusting in the grace of God, those men undertook the teaching, and these did not disdain to learn something from them.

See how through the small ones all things are being wrought: the preaching increasing, those in Jerusalem caring for all alike, as having the whole world for a single household.

They heard that Samaria had received the word, and they sent Peter and John;

they heard the things at Antioch, and they send Barnabas.

For the distance was great, and it was not fitting that the apostles should as yet be separated, lest they be thought to be fugitives and to have fled from their own people.

But they are necessarily separated at that time, when at last their case seemed incurable;

when at last the war was at hand, and destruction had to come;

for until Paul went up to Rome, they were there.

They go forth, not because they feared the war;

for how could that be, seeing that they were departing to those who were about to make war on them? And the war, too, comes about at last after the apostles had died, and the word spoken concerning them receives its fulfillment:

'The wrath is come upon them to the uttermost.'

The more obscure they were, therefore, the more brightly did grace shine forth, working great things by means of small ones.

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

'He exhorted them all,' it says, 'to cleave unto the Lord, for he was a good man.'

To me it seems that here 'good' means the simple, the guileless, the one who ardently longs for the salvation of his neighbours.

And he was not only a good man, but also full of the Holy Spirit and of faith.

Wherefore also with the purpose of his heart he exhorted them all;

that is to say, with commendation and praise.

And observe how, like a rich and fertile soil, this city received the word and brought forth abundant fruit.

But why did Barnabas remove him from Tarsus and bring him hither? Not without reason;

but because here there were good hopes, and the city was greater, and the multitude was large.

You saw that grace wrought all things, not Paul;

and how the matter took its beginning through small things, and only when it had become conspicuous did they send Barnabas. And why did they not send him before this? They exercised great forethought concerning their own people, and did not wish the Jews to bring accusations against them for receiving the Gentiles;

and yet, because the mingling with them was unavoidable, since some dispute was likely to arise on their part, the affair concerning Cornelius came beforehand.

'That we should go unto the Gentiles, but they unto the circumcision.'

And observe how opportunely the necessity of the famine introduced the fellowship offered by the Gentiles, which was sent to those in Jerusalem.

For they receive the gifts from them, who indeed did not pass their calamities in lamentations as we do, and so likewise did these too;

but they lived with greater freedom from fear, inasmuch as they were far from those who hindered them, and were among people who did not fear the Jews;

which very thing contributed not a little.

But they came also unto Cyprus, where there was much freedom from fear and even greater freedom from care.

'And to no one,' it says, 'did they speak the word, save to Jews only.'

This was not on account of the fear of men, which they esteemed as nothing;

but because they still kept the law, and were as yet still bearing it about with them.

'Now there were certain men in Antioch, men of Cyprus and Cyrene.'

These especially took no thought for the Jews.

'Who spoke unto the Hellenists, preaching the good news of the Lord Jesus.'

Perhaps because they did not know Hebrew, they called them Greeks.

'And when Barnabas was come,' it says, 'and had seen the grace of God' (not the diligence of men), 'he exhorted them to cleave unto the Lord.'

Perhaps by commending and welcoming the crowd, he thereby converted still more.

And why do they not write to Paul, but send Barnabas? They did not yet know the man's virtue;

wherefore it is arranged that Barnabas alone should come.

But since there was a multitude, and no one hindering, faith reasonably sprang up, and especially because they endured here no temptation, and because Paul preaches, and is no longer compelled to flee.

And well is it that they themselves do not speak concerning the famine, but the prophets, lest they should seem to some to be burdensome.

And it is worthy of wonder how the men of Antioch were not indignant at being overlooked, but were content with their teachers;

so fervently were all aglow toward the word.

Who did not even wait for the famine to come, but sent before it, 'according as any one prospered.'

And observe that among the apostles others were entrusted with this;

but here Paul and Barnabas.

And this too was no small dispensation; and besides, it was a beginning, and for the present it was not fitting that offence should be given.

But now no one does this, although the famine is more grievous than that one.

For it is not the same thing to bear a calamity in common, and, when all are in abundance, for the poorer sort to be in famine.

Then there was famine only, and those who gave were poor ('for according as any of them prospered,' it says);

but now the famine is twofold, just as the abundance is twofold: a grievous famine, a famine not of hearing the word of the Lord, but of being nourished by almsgiving.

Then both the poor in Judaea profited, and those in Antioch who gave their money, and these more than the former;

but now both we and the poor are in famine;

they lacking the necessary food, and we being in scarcity of the mercy of God.

And than this food nothing could be more necessary.

It is not possible to endure the evils that come from surfeit;

the excess of this food does not pass away into the privy.

Nothing is fairer, nothing is more healthful than a soul nourished thus;

it stands above every disease, above every famine, above every disorder and distemper;

no one shall be able to take it captive;

but just as no iron nor anything else can smite a body of adamant, so likewise nothing whatever shall be able to take captive a soul compacted together by almsgiving.

For what, tell me, shall ever subdue it? Poverty? It cannot;

for it is laid up in the royal treasuries.

But a robber and a house-breaker? Nay, no one is able to dig through those walls.

But the worm? Nay, this treasure is above that ravage too.

But envy and jealousy? Nay, it is not caught by these either.

But slanders and plots? Not this either;

but it were shameful if I should show that these things alone belong to almsgiving, and not the contrary things as well.

For it is not only freed from envy, but also enjoys much blessing, even from those who have received no benefit.

For just as the cruel and harsh have as enemies not only those whom they have wronged, but also those who have suffered nothing, grieving with the injured and accusing them;

so those who have done great and good deeds have as their praisers not only those who have received benefit, but also those who have suffered nothing.

Why do I speak of envy? It is delivered also from those who plot against it, and from robbers and house-breakers.

It has not only this good, but besides its not being diminished, it even grows and increases into a multitude.

What was ever more shameful than Nebuchadnezzar? What more ill-favoured? What more lawless? The man was impious, saw countless proofs and signs, and would not be brought to acknowledge them, but cast the servants of God into a furnace, even if afterward he did worship.

What then said the prophet? 'O king, let my counsel be acceptable unto thee;

redeem thy iniquities by almsgiving, and thy transgressions

perhaps there will be forgiveness for thy trespasses.'

This he said thus, not because he doubted (for he was fully persuaded), but wishing to cast him into a greater fear, and a stronger necessity of doing these things.

For if he had spoken with certainty, that man would have become the more careless.

So we too then most of all urge certain people on, when we say:

'Entreat such a one,' and we do not add, 'because he will certainly listen,' but, 'because he will perhaps listen';

for the fear, being made greater by the uncertainty, urges him on the more.

For this reason it is plain: he did not do it of himself.

What are you saying? Shall there be pardon for sins so many and so great? Yes.

There is no sin which almsgiving cannot cleanse, none which it cannot quench;

every sin stands lower than this.

It is a medicine suited to every wound.

What is worse than a tax-gatherer? He is the very ground of all injustice;

yet all this Zacchaeus washed away.

See how Christ also shows this, in that He was careful to have a money-box and to carry what was put into it.

Only that we may remember the poor;

and everywhere in the Scriptures there is much discourse concerning this matter.

'A man's own wealth,' it says, 'is the ransom of his soul.'

'If you would be perfect, sell what you possess, and give to the poor, and come, follow Me.'

But almsgiving is done not only by money, but also by deeds.

It is possible both to stand up for someone, and to stretch out a hand;

and often help rendered through deeds has saved more than money could.

Come then, let us for the present set in motion all the kinds of almsgiving.

Can you give through money? Do not shrink from it.

Can you give through your patronage? Do not say, 'Since I have no money, this is nothing.'

Be disposed as if you had given gold.

Can you give through personal service? Do this also.

For instance, are you a physician by profession? Take care of the sick;

Can you give through counsel? This is far greater than all;

this is better than all, or even more, by so much as it has the greater gain;

for you loose not hunger, but a grievous death.

With such almsgiving the apostles too were filled to overflowing;

for this reason they committed the distribution of money to those who came after them, while they themselves showed forth the ministry through the word.

Or do you think it a small almsgiving, to be able to deliver from its sickness a soul that is at a loss, in peril of the uttermost things, held fast by a burning fever? For instance, do you see a friend held fast by the love of money? Have pity on the man.

Is he being choked? Quench his fire.

What then, if he is not persuaded? Do your own part, and do not grow weary.

Have you seen him held fast in bonds? (For riches are indeed bonds.) Go to him, visit him, comfort him, endeavour to loose him from his bonds.

If he will not, he himself will bear the blame.

Have you seen one naked and a stranger? (For truly he is naked and a stranger to heaven who takes no care for an upright life.) Take him into your lodging, clothe him with the garments of virtue, give him the city that is in heaven.

'What then,' he says, 'if I myself am naked?' Then clothe yourself first;

if you know that you are naked, you surely know also that you ought to be clothed.

If you understand the manner of this nakedness alone, you will be able easily to know also its clothing.

How many women wear silken garments, yet are truly naked of the garments of virtue? Let the men clothe these.

But do they not accept those garments, but want these others? Do this first:

bring them to the desire of those garments, show that they are naked, discourse to them concerning the judgment to come;

There we shall need other things, not these.

And if you will bear with me, I too will show you the nakedness.

The naked man, when it is cold, is frozen and trembles, and stands drawn together, folding his arms;

if then I show you that the rich men and the rich women are naked—all the more naked in proportion as they clothe themselves the more—do not be angry with me.

For tell me, when we stir up the discourse about hell, and about those torments, do they not rather

become frozen like those naked ones, and tremble? Do they not groan bitterly, and condemn themselves? And what again, when they go to such a one and say:

do they not utter the very same words as those others? But now, whatever we may say, the nakedness is not yet made manifest.

How, and in what manner? When, these silken garments and precious stones being done away, all shall appear from the garments of virtue and of vice alone;

when the poor shall be clothed with much glory, but the rich shall be dragged to the places of punishment, naked and in unseemly plight.

What was more delicate than the rich man who was clothed in purple? And what poorer than Lazarus? Which then uttered the words of beggars? And which was in abundance? Tell me, if someone should drape his house with many curtains, but himself sit within naked, what is the gain? So it is also in the case of the women.

For they drape the house of the soul—I mean the body—with many things;

but the mistress of the house sits within, naked.

Lend me the eyes of the soul, and I will show you the nakedness of the soul.

For what is the garment of the soul? Virtue, clearly.

For just as, if someone should strip one of the free-born, that person is ashamed and shrinks together and flees;

so also the soul, if we are willing to look upon it—the soul that has not these garments—blushes for shame.

How many, do you think, are now ashamed, and sink down into the very depths, seeking as it were some curtain and covering, that they may not hear these words? But those who are conscious of no such thing rejoice, are glad, exult and take pride in the things spoken.

Hear concerning the blessed Thecla.

That she might see Paul, she gave even her own gold ornaments;

but you, that you may see Christ, give not even an obol, but you admire the things done by her, yet do not emulate them.

Do you not hear how the Word calls the merciful blessed? 'Blessed are the merciful,' He says, 'for they shall obtain mercy.'

What is the gain from costly garments? How long shall we gape after this attire? Let us clothe ourselves with the glory of Christ, let us put on that beauty, that both here we may be praised, and there may 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 the ages of ages.