Acts 11:19–30

They traveled as far as Phoenicia, and Cyprus, and Antioch, etc. Here already, after the revelation of the Gospel sheet, in which the holy animals rested softly in hope from above, the affairs of the Church began to increase, with the Gospel being preached through foreign provinces, islands, and cities, not only to the Jews but also to the Gentiles.

"Now they who had been dispersed by the persecution that arose," etc. They who had been dispersed after Stephen's passion went about as far as Phenice and Cyprus and Antioch, speaking the word to none but the Jews only. But there were nonetheless some among them who, when they were entered into Antioch, spoke words of preaching to the Gentiles, and a great number of the people believed them, and tidings of the matter reached Jerusalem. Barnabas, sent by the apostles, found what had been said about them to be true. He rejoiced greatly and exhorted many people to continue in their undertaken purpose. Hearing, too, that Saul was in Tarsus, Barnabas went to him and, bringing him to Antioch, he is known to have preached with him in the church for a whole year, and is shown to have converted many people. It was there that disciples were first named "Christians". And in these days there came prophets to announce the future famine that came to pass under the emperor Claudius. Mention is made of the disciples sending what they could find to the brethren who dwelt in Judea, by the hands of Barnabas and Paul.

The persecution turned out to be no slight benefit as "to them that love God all things work together for good." 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." Accordingly they went about, preaching to Gentiles also.

"Now they which were scattered abroad," etc. 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."

No small service to Christianity was rendered by the persecution against Christians, because "all things work together for good to them that love God" (Rom. 8:28). For when Stephen was being killed, when Paul was twice in danger, when the apostles were scourged, then the Gentiles were being received into the Church. This Paul also says: "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46).

"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:" for it is likely both that they could now speak Greek, and that there were such men in Antioch.

"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." Probably it was because of their not knowing Hebrew, that they called them Greeks. 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.

"to the Hellenists." Perhaps because they did not know Hebrew, they called them Greeks. [CHRYSOSTOM]

"They spoke to the Greeks." Perhaps they were called Greeks because they did not know Hebrew.

"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." Do you mark why now also there was need of miracles, namely, that they might believe?

They then also spoke to them, proclaiming the Lord Jesus, and they all believed, for, he says, the hand of the Lord was with them; that is, they were performing signs. For it was necessary that signs be done in order that they might believe. [CHRYSOSTOM]

The expression "the hand of the Lord was with them" shows that they were performing miracles. Do you see why miracles were needed now as well? So that they would 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." 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 so that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem.

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" 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.

"They commissioned Barnabas to go to Antioch." Why did they not write about this to Paul, but sent Barnabas? Because they did not yet know about the virtue of this man.

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." He was a very kind man, and single-hearted, and considerate.

"And he exhorted them to cleave unto the Lord, for he was a good man." By "good man," I take it, he means one that is kind, 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.

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": 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 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.

Why do they not write to Paul, but send Barnabas? Because they did not yet know the man's excellence. This does not contradict the saying, "No one is good but God." (Mark 10:18) For it is not the same for God to be good in essence and for a man to be good. For God exists as good in essence, being the principle and source of goods; whereas a man is not good in essence, but possesses goodness by a participation of virtue. He is not simply good, but a good man. To this also belong the expressions "a good man" (Matt. 12:35) and "Well done, good and faithful servant," (Matt. 25:21 and 23) and similar phrases. [CHRYSOSTOM]

"He was a good man, full of the Holy Spirit and of faith." It is not the same thing to say that God is good and that a man is good. The former is good by essence, being the beginning and source of all good things, while a man is good not by essence, but by virtue.

But he set out for Tarsus to search for Saul. For it was said earlier that Saul would be secretly sent from Jerusalem to Tarsus.

"Then departed Barnabas to Tarsus, for to seek Saul." 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.

"Then departed Barnabas to Tarsus," etc. 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 send Barnabas? Because they had enough to do with Jerusalem.

Now it is good to read through the history what Jeremiah suffered among the people, in reference to whom he said, "I said: No more shall I speak or name the name of the Lord," and again elsewhere, "I have unceasingly been an object of derision." But whatever he also suffered at the hand of the reigning king of Israel has been written in his prophecy. But that those from among the people came frequently to stone even Moses has also been written, and the stones of that place were not his homeland, but those following him were, that is, the people, by whom he too was dishonored. And Isaiah is reported to have been cut up by the people. Now, if someone does not accept this report because it is found in the apocryphal Isaiah, let him believe in what is written in the letter to the Hebrews: "They were stoned, cut up, put to the test." The "cut up" is referred to Isaiah, just as the verse "they were murdered by the sword" applies to Zechariah, who was murdered "between the temple and the altar," as the Savior taught bearing witness, I believe, to a writing not contained in the shared and publicly accepted books but to one that is probably apocryphal. But they were dishonored by the Jews and went about "in sheepskins, in goatskins, impoverished, suffering tribulation" and the following. For "all who desire to live uprightly in Christ Jesus will suffer persecution." Now it is probably because he learned that a prophet cannot have honor "in his homeland," that Paul, having proclaimed the word in many other places, did not preach in Tarsus.

"Then Barnabas went to Tarsus to look for Saul." Barnabas was a very good and simple and condescending man. He sought, says Luke, a fighter, a commander.

Our good Master, Jesus Christ, bestowed on us a partnership in his revered name, so that we get our name from no other person connected with us, and if one happens to be rich and well-born or of lowly origin and poor, or if one has some distinction from his business or position, all such conditions are of no avail because the one authoritative name for those believing in him is that of Christian. Now, since this grace was ordained for us from above, it is necessary, first of all, for us to understand the greatness of the gift so that we can worthily thank the God who has given it to us. Then, it is necessary to show through our life that we ourselves are what the power of this great name requires us to be. The greatness of the gift of which we are deemed worthy through the partnership with the Master becomes clear to us if we recognize the true significance of the name of Christ, so that, when in our prayers we call upon the Lord of all by this name, we may comprehend the concept that we are taking into our soul.… Paul, most of all, knew what Christ is, and he indicated, by what he did, the kind of person named for him, imitating him so brilliantly that he revealed his own Master in himself, his own soul being transformed through his accurate imitation of his prototype, so that Paul no longer seemed to be living and speaking, but Christ himself seemed to be living in him. As this astute perceiver of particular goods says, "Do you seek a proof of the Christ who speaks in me?" and, "It is now no longer I that live but Christ lives in me." This man knew the significance of the name of Christ for us, saying that Christ is the "power of God and the wisdom of God." And he called him "peace," and "light inaccessible" in whom God dwells, and "sanctification and redemption," and "great high priest," and "passover," and "a propitiation" of souls, "the brightness of glory and image of substance," and "maker of the world," and "spiritual food," and "spiritual drink and spiritual rock," "water," "foundation" of faith, and "cornerstone," and "image of the invisible God," and "great God," and "head of the body of the church," and "the firstborn of every creature," "firstfruits of those who have fallen asleep," "firstborn from the dead," "firstborn among many brothers," and "mediator between God and humanity," and "only begotten Son," and "crowned with glory and honor," and "lord of glory" and "beginning" of being, speaking thus of him who is the beginning, "king of justice and king of peace," and "ineffable king of all, having the power of the kingdom," and many other such things that are not easily enumerated. When all of these phrases are put next to each other, each one of the terms makes its own contribution to a revelation of what is signified by being named after Christ, and each provides for us a certain emphasis. To the extent that we take these concepts into our souls, they are all indications of the unspeakable greatness of the gift for us. However, since the rank of kingship underlies all worth and power and rule, by this title the royal power of Christ is authoritatively and primarily indicated (for the anointing of kingship, as we learn in the historical books, comes first), and all the force of the other titles depends on that of royalty. For this reason, the person who knows the separate elements included under it also knows the power encompassing these elements. But it is the kingship itself that declares what the title of Christ means. Therefore, since, thanks to our good Master, we are sharers of the greatest and the most divine and the first of names, those honored by the name of Christ being called Christians, it is necessary that there be seen in us also all of the connotations of this name, so that the title be not a misnomer in our case but that our life be a testimony of it. Being something does not result from being called something. The underlying nature, whatever it happens to be, is discovered through the meaning attached to the name.

Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. For "if Thou, Lord, shalt mark iniquities, O Lord, who shall stand?" Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: "The people shall be called by a new name, which the Lord shall name them, and shall be a holy people." This was first fulfilled in Syria; for "the disciples were called Christians at Antioch," when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven, and be ye changed into the new leaven of grace. Abide in Christ, that the stranger may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; and in his seed all those have been blessed who were ordained to eternal life in Christ.

"And when he had found him, he brought him to Antioch." 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, 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.

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.

And the tribe of Christians, so named from him [Jesus], are not extinct at this day.

Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men's hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian, and bear this name beloved of God, hoping to be serviceable to God. For it is not the case, as you suppose, that the name of God is hard to bear; but possibly you entertain this opinion of God, because you are yourself yet unserviceable to Him.

"For a whole year they met with the church and taught a great number of people." It is no small praise for the city that it, before all others, enjoyed his mouth for such a period of time.

"The disciples were first called Christians in Antioch." And this speaks of the success of Paul's preaching, when he raised Christianity here to such a height that it was possible to give Christians this name as a kind of distinguishing mark. Where three thousand believed, where five thousand, where such a multitude — yet there was nothing of the sort like this name, but people were simply called those of "the Way." Here, however, they were first deemed worthy of this name. It is remarkable that Antioch was especially deemed worthy of the chief primatial see precisely because there Christians were first called by this name.

"And in these days came prophets from Jerusalem unto Antioch." It was need that the fruit of alms should also be planted there. And see how of necessity 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.

There is nothing contrary to this in what the Lord said, "The law and the prophets" up to John. (Matt. 2:12) For this concerns those prophets who proclaimed his coming beforehand. So that they would not think the famine occurred because of this, that Christianity had arrived, the Holy Spirit foretold it beforehand. And Christ himself also said this (see Matt. 24:7), not because it was necessary that this happen from the beginning, but because of the evils that befell the apostles. And God was patient; but when the time came, a great famine occurred, announcing the evils that would come upon the Jews. And if it was on their account, it was nevertheless fitting that even those present should cease. For it would have been better if they had prospered, since they committed their own deeds: they murdered, punished, scourged, and everywhere persecuted. Therefore the famine occurred, even if the wretched people did not understand, and Christians shared in their suffering because of this. It should be noted that the apostles also had the rank of elders. And elsewhere it is noted in other chapters that they had the order of deacons and bishops. [CHRYSOSTOM]

In what sense does Christ say that "all the prophets and the law prophesied until John" (Matt. 11:13)? He speaks of those prophets who foretold His coming.

And one of them named Agabus, rising up, signified by the Spirit that there would be a great famine. Agabus can be interpreted as a messenger of tribulation, who, according to his name, both predicts the general famine here and later the bonds to the apostle Paul.

"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." "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.

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.

"He foretold by the Spirit." Lest they think that the famine occurred because Christianity had appeared, the Holy Spirit also predicts this, because Christ too had predicted it. Not because "there will be a famine throughout all the world" as though it had to occur by virtue of a predetermination spoken from the beginning, but on account of the evils that were inflicted upon the holy apostles. And since these continued, the "great famine" also appears, foretelling to the Jews the calamities that were to come.

They decided to send relief to the brethren dwelling in Judea. They knew that in Judea, and especially in Jerusalem, the famine would rage more fiercely. There, the poor saints, who, having sold their possessions, houses, and fields, brought the prices to the apostles, did not engage much further in acquiring wealth. But some were also deprived of their property by the incredulous Jews because of their confession of faith. To these, the Apostle says: "And you joyfully accepted the plundering of your property" (Hebrews 10). Among these charitable acts, the religious deed of Helena, queen of Adiabene, is remembered, who, having bought grain from Egypt, generously ministered to the needs of the Jerusalemites. Hence, she also earned an honorable burial before the gates of the same city.

Now the disciples, each according to what they had, decided to send aid to the brothers living in Judea. And they did so, sending it to the elders by the hands of Barnabas and Paul. Here the disciples seem, to those who understand poorly, not to have kept the command of the Lord, where He says: Do not be anxious about tomorrow (Matthew VI), or what Paul often testifies about himself, that he worked with his own hands, so as not to burden anyone, does not seem to have followed the Lord's command to imitate the birds of the air and the lilies of the field. But from these and similar passages of Scripture, it is clear enough that our Lord does not disapprove of someone providing for these things in a human manner; but if someone serves God for the sake of these things, so that in their works they seek not the kingdom of God but the acquisition of these things. Therefore, this entire precept is reduced to this rule: that even in the provision of these things we should think of the kingdom of God, but in the service of the kingdom of God, we should not think of these things.

"Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." Mark how the famine becomes to them the means of salvation, an occasion of alms-giving, a harbinger of many blessings. And so it might have been to you, one may say, if you were so minded, but ye would not.

They did not wait for the 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 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.

"Then the disciples determined, each according to his ability." Look: for them even famine becomes an occasion for salvation, an opportunity for mercy. Look: they become believers and bring forth fruits worthy of faith – they show mercy not only to those near, but also to those far away.

"Which also they did, and sent it to the elders by the hands of Barnabas and Saul." 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 he says to the Galatians, "And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only that we should remember the poor."

Again they justified themselves to the Jews, that the Gentiles were receiving 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." 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.

"To send relief to the brethren." From this it becomes clear that the apostles held the dignity of elders as well, although, besides this, they were at the rank of deacons and bishops.