Homilies on Acts 25.1–25.4

“Now those who had been scattered by the affliction that arose over Stephen travelled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews.” The persecution achieved no small thing for the word. “For all things work together for good,” it says, “for those who love God.” If they had deliberately set out to establish the church, they would have done nothing other than this, I mean, scatter the teachers. And see how far the preaching was extended. “They travelled,” it says, “as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews.” Do you see that all that concerned Cornelius took place by design? And this serves both as a defense of Christ and as an accusation of the Jews. For when Stephen had been killed, when Paul had twice been in danger, when the apostles had been flogged, when they had often been driven out, then the Gentiles were received, then the Samaritans. Paul too cries this out, saying, “It was necessary that the word of God be spoken first to you; but since you thrust it away and judge yourselves unworthy, behold, we turn to the Gentiles.” So they went about speaking to Gentiles too. “But there were some of them, men of Cyprus …, who spoke to the Hellenists, … the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord Jesus.” See, they preach to Greeks. For it is likely that they knew Greek by then, and that there were many such people in Antioch. “And the hand of the Lord,” it says, “was with them”; that is, they worked signs. Do you see why now too the need of signs arose, so that they might believe? “The report of them reached the ears of the church in Jerusalem, and they sent Barnabas to go as far as Antioch.” Why ever, when such a city was receiving the word, did they not go themselves, but send Barnabas? Because of the Jews. Yet no small thing is arranged in this way too, that Paul came there; and not simply, but very much by design … in Jerusalem the voice of the preaching, the trumpet of heaven. Did you see how everywhere Christ used their wickedness for what was needful, as he had wished from the beginning, and even their hatred of Paul for the building up of the church from the Gentiles? But see this saint too, Barnabas I mean, how he did not look to his own interest, but ran off to Tarsus. “When he came and saw the grace of God, he 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 great crowd was added to the Lord. Then Barnabas went off to Tarsus to look for Paul, and having found him he brought him to Antioch.” The man was very kind and simple, and an old acquaintance of Paul. That is why he went to fetch the athlete, the general, the champion, the lion. I do not know what to say; for whatever I say, I shall say less than Paul deserves. He went to fetch the hunting dog that kills lions, the strong bull, the bright lamp, the mouth that suffices for the whole world. Truly it is for this reason that in Antioch they came to be called Christians, because Paul spent so long a time in it. “And it happened that for a whole year they met with the church and taught a great crowd, and the disciples were first called Christians in Antioch.” This is no small praise of the city. It can stand against all others in this, that it enjoyed that mouth for so long a time, first of all the others; hence it was here too that they were first counted worthy of the name. Do you see to what height he raised the city, and how he made it more illustrious? This is Paul's achievement. Where three thousand, where five thousand believed, where there was so great a multitude, nothing of the kind happened, but they were still called only “the Way”; but here they were named Christians. “In these days prophets came down from Jerusalem to Antioch.” Since the fruit of almsgiving too had to be planted here, it is usefully arranged that the prophets come down. But observe, I ask you, how none of the illustrious becomes the teacher of these people either; for they had men of Cyprus and Cyrene as teachers, and Paul (even if he surpassed them), just as Paul had Barnabas and Ananias; but nothing was lessened by this; and it had Christ besides. “And one of them named Agabus stood up and signified that there would be a great famine over all the world …” … not fearing the war; for how could they, who went off to those who were about to make war? And the war … “which also happened under Claudius Caesar.” … then happens, after the apostles had died, and the end … Of necessity he here signifies that a great famine would come, which indeed happened as had been foretold about it. For so that some might not think that the famine happened because Christianity had come in, because the demons had departed, the Holy Spirit foretells what is going to happen, just as Christ too foretold many things, and … So it was not for this reason (since then it ought to have happened from the beginning), but because of the evils done to the apostles. While these were being done, God was for the time long-suffering; but when they pressed on, a famine comes, indicating to the Jews the evils that would come. But even if it was because of them, it ought to have ceased because of the others. For what wrong had the Greeks done, that, having done no wrong themselves, they should share in the evils? And if not because of the Jews, they ought rather to have prospered, because they were doing their part, because … And see when the famine comes: when the Gentiles too from then on …

“But if it was because of the evils,” someone says, “these ought to have been exempted.” Why, tell me? Did not Christ tell them beforehand, “In the world you will have tribulation”? But you who say this will perhaps say this too, that they ought not even to have been flogged. But see how the famine too became for them a cause of salvation, an occasion of almsgiving, a source of many good things; as it would have become for you too, if you had wished, but you would not. It is foretold so that they might prepare beforehand for almsgiving, since those in Jerusalem were suffering terribly; but before this they were not in famine. And Barnabas and Paul are sent to minister. “And the disciples, each according to his means.” Did you see them at once believing and at once bearing fruit, not only to their own people but also to those far off? It seems to me that he means here what Paul says elsewhere, that “they gave me and Barnabas the right hand of fellowship, only that we should remember the poor.” So much did the famine profit them. And see them not falling into laments and tears in their affliction, as we do, but giving themselves up to a great and good work; for they preached the word with greater freedom. And they did not say, “Shall we, men of Cyrene and Cyprus, set to work on so splendid and great a city?” But trusting in the grace of God, they undertook the teaching, and the others did not disdain to learn something from them. See everything brought about through small men, the preaching …, and those in Jerusalem caring for all alike, as having the whole world as one house. They heard that Samaria had received the word, and they sent Peter and John; they heard what happened in Antioch, and they send Barnabas. For the distance was great, and the apostles ought not yet to be separated, so that they might not be thought fugitives who had fled from their own people. But they are separated of necessity then, when their affairs seemed from then on to be incurable; when the war at last came upon them, and they had to perish; when the sentence had been pronounced; for until Paul went up to Rome, they were there. … wrath to the end. The more obscure they were, the more grace shone, working great things through small men. But let us look at what was said from the beginning. “He exhorted all,” it says, “to remain with the Lord, for he was a good man.” It seems to me that by “good” he means here the simple, unaffected man, the one who greatly desires the salvation of his neighbors. And not only was he a good man, but also full of the Holy Spirit and of faith. That is why he exhorted all “with purpose of heart”; that is, with praise and commendation. And consider how, like rich soil, this city received the word and yielded much fruit. And why did Barnabas take Paul from Tarsus and bring him here? Not idly; but because here the hopes were good, and the city greater, and the multitude large. Did you see grace doing everything, not Paul? And how the thing took its beginning through small men, and when it had become famous, then they send Barnabas? And why did they not send him before this? They took much forethought for their own affairs, and did not wish the Jews to accuse them of receiving the Gentiles; and indeed, because they would unavoidably mix with them, since some dispute was going to arise from the Jews, the affair of Cornelius came first. At any rate they then say, “that we should go to the Gentiles, and they to the circumcision.” And consider how opportunely the necessity of the famine brought in the contribution sent from the Gentiles to those in Jerusalem. For they receive what came from them; and these did not, as we pass our misfortunes in laments, do likewise; they lived with greater freedom, being far from those who hindered them, and among men who were not afraid of the Jews; and this itself contributed not a little. They also came to Cyprus, where there was much freedom from fear, and still more freedom from care. “Speaking the word,” it says, “to no one except Jews.” They did this not from fear of men, which they counted as nothing, but keeping the law, and still bearing with them. “But there were some in Antioch, men of Cyprus and Cyrene.” These especially did not care about the Jews. “Who spoke to the Hellenists, preaching the Lord Jesus.” Perhaps because they did not know Hebrew, they called them … “When Barnabas came,” it says, “and saw the grace of God” (not the zeal of the men), “he exhorted them to remain with the Lord.” Perhaps by praising and welcoming the crowd he converted more of them. And why did they not … to Paul? They did not yet know his virtue; that is why his coming there is brought about only by God's arrangement. And since there was a multitude and no one to hinder them, faith fittingly sprouted, especially because they underwent no trial here, and because Paul preaches and is no longer forced to flee. Rightly they do not speak about the famine themselves, but the prophets do, so that they might not seem to be burdensome. And it is worth wondering …, but they are content with their teachers; so did all burn for the word. They did not even wait for the famine to come, but sent help beforehand, “each according to his means.” And see that among the apostles others are entrusted with this; but here, Paul and Barnabas. This too was no small dispensation …; besides, it was the beginning, and for the present they ought not to be offended. But now no one does this, though there is a famine worse than that one. For it is not the same to bear a common misfortune, and for the poorer to be in famine while all others are in abundance. Then there was only a famine, and those who gave were poor (“each according to his means,” it says); but now the famine is double, as the abundance is double: a famine, not of hearing the word of the Lord, but of being fed through almsgiving. Then both the poor in Judea benefited and those in Antioch who … the gifts, and these more than those; but now both we and the poor are in famine: they lacking necessary food, we in want of the mercy of God. Nothing could be more necessary than this food. It is not possible to suffer the evils of surfeit; it is not possible for the excess of this food to pass into the privy. Nothing is fairer, nothing healthier …, every famine, every irregularity and bad temper; no one will be able to seize it; but as adamant, which neither iron nor anything else can strike, so too a soul made firm by almsgiving nothing at all will be able to seize. For what, tell me, will overpower it? Poverty? It cannot; for it is stored in the royal treasuries. A robber and a housebreaker? But no one can dig through those walls. The moth? But this treasure is above this ruin too. Envy and jealousy? It is not caught by these either. Slanders and plots? Not this either; for the treasure is safe. But it would be shameful if I showed only these things that belong to almsgiving, and not also the positive ones. For it is not only freed from envy, but also enjoys much praise even from those who have not been benefited. For as the cruel and harsh have as enemies not only those they wronged, but also those who suffered nothing, who grieve with the wronged and accuse them, so those who have done great good have as praisers not only those they benefited, but also those who suffered nothing. Why do I speak of envy? It is freed also from plotters, from robbers and housebreakers. And it has not only this good, but besides not diminishing, it also grows and increases to abundance. What was more lawless than Nebuchadnezzar? The man was ungodly; he saw countless proofs and signs, and would not come round, but threw God's servants into the furnace, even if afterwards he worshiped. What then does the prophet say? “O king, let my counsel be acceptable to you: … your sins with mercy to the poor; perhaps there will be forgiveness for your transgressions.” He said this not because he was in doubt (for he was persuaded), but because he wished to cast him into greater fear, and to put him under greater constraint to do these things. For if he had spoken as of something agreed, the king would have become careless. So we too move people most when we say, “Entreat so-and-so,” and do not add that he will certainly listen, but that perhaps he will listen; for fear, grown greater from the uncertainty, presses him harder. That is why he did not make it plain. What are you saying? Will there be forgiveness for such impieties? There is no sin which almsgiving cannot cleanse, which it cannot quench; every sin stands below it; it is a remedy suited to every wound. What is worse than a tax collector? It is an occasion for all injustice; but Zacchaeus washed all this away. See how Christ too shows this, by taking care to have a money box and to carry what was put in. And Paul too says, “Only that we should remember the poor”; and much is said everywhere in the Scriptures about this matter. “The ransom of a man's soul,” it says, “is his own wealth”; and Christ says, “If you wish to be perfect, sell your possessions and give to the poor, and come, follow me.” This is rightly called perfection. And almsgiving is done not with money only, but also with deeds. For example, one can protect someone, one can stretch out a hand; often protection given by deeds has saved more than money.

Come then, let us for the present set in motion all the kinds of almsgiving. Can you give through money? Do not hesitate. Can you give through protection? Do not say, “Since there is no money, this is nothing.” This too is very great; be disposed as if you were giving gold. Can you give through care for the sick? Do this too. For example, you are a physician … great. Can you give through counsel? This is much greater than all the rest; this almsgiving is better than all, and greater, inasmuch as it brings greater gain; for you are not relieving hunger, but a grievous death. With this the apostles too were filled to overflowing; that is why they entrusted the distribution of money to those after them, while they themselves showed the almsgiving that is given through words. Or do you think it a small almsgiving to be able to free from its disease a soul that is in perplexity, in extreme danger, gripped by fever? For example, you see a friend [burning] with love of money: quench his fire. What then, if he is not persuaded? Do your part, and do not shrink back. Did you see him held in chains? (for money is truly chains.) Go to him, visit him, comfort him, try to free him from his chains. If he is not willing, he will bear the blame himself. Did you see someone naked and a stranger? (for the man who does not care for an upright life is truly naked and a stranger to heaven.) Take him into your lodging, clothe him with the garments of virtue, give him the city in heaven. “What then, if I am naked myself?” someone says. Then clothe yourself first. If you know that you are naked, you surely know too that you ought to be clothed. If only you understand the manner of this nakedness, you will easily be able to know how to put it right as well. How many women wear silk garments, but are truly naked of the garments of virtue? Let the husbands clothe these. “But they do not accept those garments, and want these?” Do this first: put them in desire of those garments, show them that they are naked, speak about the judgment to come, say, “We need other garments there, not these.” If you will bear with me, I too will show the nakedness. The naked man, when it is cold, is frozen and trembles, and stands huddled, with his arms drawn together; but when it is summer, no longer. If then I show the rich men and the rich women to be the more naked the more they are clothed, do not be offended. What then, tell me, when we raise the subject of hell and those torments, do these people not tremble more than those naked ones? Do they not groan bitterly and condemn themselves? What then, when they come to so-and-so and say, “Pray for me,” do they not utter the same words as those beggars? But now, whatever we say, the nakedness is not yet plain; there it will be plain. How, and in what manner? When these silk garments and stones have perished, and all appear in the garments of virtue and of vice alone; when the poor are clothed in great glory, and the rich are dragged naked and disgraced to the places of punishment. What was more luxurious than the rich man who was dressed in purple? What poorer than Lazarus? Who then uttered the words of beggars? And who was in abundance? Tell me, if someone hung his house with many curtains, but himself sat naked inside, what would be the gain? So it is with women. They surround the house of the soul, I mean the body, with many things; but the mistress of the house sits naked within. 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. And what is its nakedness? Vice. Just as, if someone stripped one of the free-born, he is ashamed and flees, so too the soul, if we will see it, that does not have these garments blushes … now to be ashamed and … to sink into itself … not hear these words? … Thecla. She, in order to see Paul, gave her own …; but you, in order to see Christ, do not give …, but you admire what happened … but do not emulate it. Do you not hear how the Word … the merciful? “Blessed are the merciful,” it says, “for they will receive mercy.” What is the gain from … garments? How long will you gape at this …? Let us clothe ourselves in the glory of Christ, let us … that beauty, so that both here … and there we may attain the eternal good things, … and love for humankind of our Lord Jesus …, with whom to the Father together with the Holy Spirit … honor, now and always and to the ages of ages. Amen.