"While Peter was still speaking this speech, the Holy Spirit came upon all who heard the word. And the believers of the circumcision, who came with Peter, were amazed, that the gift of the Holy Spirit was poured out also on the Gentiles, for they heard them speaking with tongues, and magnifying God" (Acts 10:44-46).

1. Look at the economy of God. Peter had not yet finished his speech, and the baptism (of Cornelius and those who were with him) had not yet been performed at his command; but since they showed the wondrous disposition of their souls, accepted the beginning of the teaching, and believed that in baptism the forgiveness of sins is undoubtedly given, the Spirit descended (upon them). God does this with the intention of giving Peter a strong justification. Not only did they receive the Spirit, but they also began to speak with tongues, which amazed those who came with Peter. Why is this matter arranged in this way? For the Jews, because they looked at it very hatefully. Thus, everywhere everything is done by God; but Peter is almost only present here, admonishing that they (the apostles) should already convert the Gentiles, and that this should happen through them. And don't be surprised! If there was indignation in both Caesarea and Jerusalem after such events, what would not have happened if they had not happened? That is why they are performed in an extraordinary way. See how Peter defends himself on this occasion. And what does he answer after such an incident, listen to the Evangelist, who narrates thus: "Then Peter said, Who can forbid them to be baptized with water, who, like us, have received the Holy Spirit?" (v. 47) Do you see to what he inclined the work, and how he desired to do it? So he had it in mind before. "By water," he says, "who can forbid"? It almost seems to refute those who opposed it and asserted that it should not be done. All things have been accomplished, he says, the most necessary things have been fulfilled, that is, the baptism with which we were also baptized. "And he commanded them to be baptized in the name of Jesus Christ" (v. 48). After he had justified himself, then he commanded them to be baptized, teaching them by his own deed: so hateful were the Jews! That is why he first defends himself, although the deeds spoke for themselves, and then he commands. "Then they asked him to stay with them a few days" (v. 48). After that, of course, he no longer doubts and stays. "The apostles and the brethren who were in Judea heard, that the Gentiles also received the word of God. And when Peter came to Jerusalem, the circumcised rebuked him, saying, Thou didst go to the uncircumcised, and ate with them" (Acts 11:1-3). After that, "the circumcised rebuked," and not the apostles. What does "reproached" mean? They were not a little offended, says (the writer). And see what they object. They do not say, Why did you preach to them? – But: why did you eat food with them? But Peter does not dwell on this cold (remark) – and indeed it was cold – but (pointing out) this great (deed), he says: if they also received the Spirit, how could it not be given to them (baptism)? Why was it not the same with the Samaritans, but the opposite? And not only was it not before baptism, but also after baptism. And (the believers from the Jews) were not indignant with them, but when they heard, they sent (Peter and John) for this very purpose (Acts 8:14,15). However, even here they do not reproach for this, since they knew that it was a work of God's grace; but why, they say, did you eat food with them? On the other hand, there is a great and incomparable difference between the Samaritans and the Gentiles. Or he was reproached for the well-being (of God), so that they might learn, since Peter would not have said without need. See how he is neither proud nor vain. "And Peter began," says (the writer), "to tell them in order, saying, In the city of Joppa I prayed" (v. 4, 5). He does not say why or on what occasion. "And in a frenzy I saw a vision: a certain vessel came down, like a great cloth, descending from heaven at the four corners, and it came down to me. I looked into it, and as I looked at it, I saw four-legged creatures of the earth, beasts, reptiles, and birds of the air. And I heard a voice saying to me, Arise, Peter, kill and eat" (vv. 5-7). What does he mean by this? One vision of the shroud, he says, was enough to convince him of this; but to this was added a voice. "And I said, No, Lord, nothing abominable or unclean has ever entered into my mouth" (v. 8). See? I have done my work, he says; said that I had never eaten. This is contrary to what they said: "I went and ate with them." To Cornelius he does not say this, because there was no need. "And a voice answered me a second time out of heaven, 'What God has cleansed, do not you consider unclean. This happened three times, and again everything went up to heaven. And behold, at that very hour, three men stood before the house in which I was, sent from Caesarea to me" (vv. 9-11). He says what was necessary, and keeps silent about other things; or better, the former confirms the latter. And see how he justifies himself: he does not want to use the dignity of a teacher, he knows that the more humble he speaks, the sooner he will calm them down. "Never unclean," he says, "has ever entered into my mouth." Thus was all his justification foreseen. "At that very hour three men stood in front of the house in which I was, sent from Caesarea to me. The Spirit told me to go with them without the slightest doubt."

2. Do you see that the law is the work of the Spirit? "Go with me also these six brethren." What can be more humble when Peter also refers to the testimony of the brethren? "These six brothers also went with me, and we came to the house of the man. He told us how he saw an angel (a saint) in his house, who stood up and said to him, "Send men to Joppa, and call for Simon, who is called Peter; he shall speak unto thee the words whereby thou shalt be saved, and all thy house" (vv. 12-14). He did not say what the angel said to Cornelius: "Thy prayers and thy alms have come as a memorial before God," so as not to offend them; But that which did not contain anything great: "He will speak to you the words by which you and all your household will be saved." Do you see how he speaks hastily for the reason I have mentioned above? Nor does he say anything about the meekness of that man. Now, when the Spirit sent, God commanded, there calling through an angel, here urging, and resolving the doubtfulness of the matter, then what was to be done? But he does not say any of this, but points to a subsequent event, which in itself was an indubitable testimony. Why, you will say, was it not the only one? From the abundance (of power that was) from God, so that it would be evident that the beginning (of this work) did not come from the Apostle. If he had gone on his own, and nothing of the kind had happened, they would have been very indignant; therefore he disposes their thoughts to him from afar and says to them: "Like us, we have received the Holy Spirit." And again, "The Holy Ghost came upon them, as it came upon us in the beginning" (v. 15). He is not satisfied with this, but also reminds me of the Lord's saying: "Then I remembered the word of the Lord, as He said, John baptized with water, but ye shall be baptized with the Holy Ghost" (v. 16). So nothing new happened here, but what He had foretold. But, you say, it was not necessary to baptize (them), because the baptism had already taken place when the Spirit descended upon them? Wherefore he does not say, I commanded them to be baptized beforehand; But what? – "Who can forbid to be baptized with water?" – showing that he did nothing of his own accord. So they got what we have. "So," he says, "if God has given them the same gift as we who believe in the Lord Jesus Christ, who am I that I should be able to hinder God?" (v. 17) In order to shut their mouths more strongly, he said, "I gave them the same gift." Do you see how he asserts that those who suddenly believe received no less than they did? "God gave them the same gift as he gave to us who believe in the Lord Jesus Christ"; therefore, He Himself cleansed them. And he does not say, "Unto you," but, "Unto us," in order to soften his speech in this way. Why then are you indignant when we consider them partners (of the same gift)? "When they heard this, they calmed down, and glorified God, saying, It is evident that God has given repentance unto life unto the Gentiles" (v. 18). Do you see how everything was done by the speech of Peter, who gave a detailed account of what had happened? That is why they glorified God, that He had granted repentance to them: so they humbled themselves from these words! Then, at last, the door (of faith) was opened to the pagans. But let us turn, if you will, to what has been said above. He did not say that Peter was amazed, but, "circumcised"; He knew what was happening. And indeed, one should have wondered how they also believed. But they were not indignant when they heard that they had believed; but when (they heard that) God had given them the Spirit, when Peter set forth his vision and said, "God has revealed that I should not consider any man unclean or unclean." So he knew it before. For this reason he prepares a speech about the Gentiles, in which he shows that they were no longer pagans when faith appeared (in them). Thus, it is not at all surprising that they received the Spirit before baptism; And it happened to us too. Here Peter shows that they were baptized differently from the others, but much better. It was therefore fully achieved that they could say nothing more, but had to acknowledge them, at least in this respect, as their equals. "Then they asked him," says (the writer), "to stay with them for a few days." Do you see how unfriendly they received him? Do you see what zeal they had for the law? They were not ashamed of the dignity of Peter, nor of the signs that had taken place, nor of the great event that the word (of the gospel) had been accepted (by the Gentiles); but those unimportant subjects were "reproached". If nothing of the kind had happened, then the event itself would not have been enough (for them). However, Peter does not justify himself in this way; he was prudent; or rather, they were not the words of his prudence, but of the Spirit. In his justification he shows that he is by no means the author of everything, but God; and says to them, as it were, He caused me to go into a frenzy, and I was just "praying"; He showed the vessel, and I objected; then He spoke again, and even then I did not listen; The Spirit commanded me to go, but I, in spite of this, did not go in haste; I told (Cornelius) that God had sent, but even after that I did not baptize myself, but again God did everything. Consequently, God baptized them, and not I. And did not say, "After all that has happened, should not at last they have consumed water?" But as if there were nothing left left, he said: "Who am I that I should be able to hinder God?" After all, he did not say: when you learn about this, calm down – but what? He accepts their attack and justifies himself against their accusation: "Who am I, that I should be able," he says, "to hinder God?" Therefore, then, being afraid, they "calmed down and glorified God."

3. In the same way, we should praise God for the blessings (received) by our neighbors, and not envy, as many of the newly baptized envy when they see others who soon depart (from this life) after baptism. God should also be glorified for not granting them the continuation of life. And you, if you will, have received a greater gift; I mean that you have received not only enlightenment (by baptism) – for this is common to both you – but also the necessary time for good works. He put on clothes and (renewal) – and did not have time to enjoy it; God has granted you a great opportunity to use weapons as they should, and thus test them in practice. He departs, receiving a reward only for his faith; Thou standest in the field of affairs, having the opportunity to receive many rewards, and to appear as much brighter than he as the sun (brighter) than the smallest star, as a military commander is the last warrior, or better, as the king himself. Therefore, blame yourself, or better, do not blame, but constantly correct yourself; it is not enough (only) to blame yourself; it is necessary to stir oneself up to struggle. Have you fallen? Have you suffered terribly? Arise, be strengthened; you are still in the field; The spectacle is still ongoing. Do you not see how many wrestlers, defeated, stirred themselves up to fight again? Just don't fall voluntarily. Do you bless him who has departed? Much more please yourself. Did he receive forgiveness of sins? But you, if you wish, will not only wash away your sins, but will also have good works, which is impossible for this. We have the opportunity to restore ourselves.

Great is the medicine of repentance; Do not despair. He is truly worthy of despair who himself despairs; he no longer has any hope of salvation. It is not so much frightening to fall into the depths of evil, as to remain in it having fallen; it is not so much impious to fall into the depths of evil, as it is to remain careless when you have fallen. Why, tell me, do you not care about what you should especially strive for? Did you fall after receiving so many wounds? But there is no wound of the soul that cannot be healed; there are many such wounds on the body, but not a single one in the soul; and for those we constantly care, but for these we do not worry at all. Do you not see in what a short time the thief was corrected (Luke 23:41)? Do you not see in what a short time the martyrs did everything? But now is not the time for torment? And now is the time of podvigs, if we wish, as I have often said. "And all," says (the Apostle), "who desire to live godly in Christ Jesus shall be persecuted" (2 Tim. 3:12). Those who live piously are constantly persecuted, if not by people, then by demons; and this is the most grievous persecution. And even before that, because of safety itself, (people) who are careless are especially persecuted. Or do you think it is not a great persecution to be safe (from persecution)? This is the most grievous of all; This is worse than the persecution itself. Security, like a flooding stream, relaxes the soul; and that heat and cold are also persecution and safety. But in order that you may be more fully convinced that it is worse than persecution, note the following: it induces sleep on the soul, produces great inattention and carelessness, arouses all kinds of passions, arms pride, arms sensuality, arms anger, envy, vanity, jealousy. In the time of persecution, however, nothing of the kind can be disturbed: but fear, approaching as if with some kind of whip, striking a barking dog hard, does not even allow all these passions to give voice. In a time of persecution, who can be vain? Who indulges in sensuality? No one; but (then there is) great fear and trembling, producing great silence, leading to a quiet harbor, making the soul reverent. I once heard from our fathers – however, let it not be so with us, for we are commanded not to seek temptations (Matt. 6:13) – they said that during the ancient persecutions it was possible to see truly Christian men. At that time, no one cared about property, no one cared about his wife, no one cared about his children, no one cared about his fatherland: everyone had one concern to save their souls. Some hid in tombs and caves, others in deserts. Not only men, but also tender and weak wives then went into hiding, constantly enduring hunger.

Now there is a severe persecution, both for this reason and because it is not even considered persecution. Truly, this battle is also a danger, that it is considered peace, so that we do not arm ourselves against it, so that we do not rebel; no one is afraid (of her), no one is afraid. But if you do not believe, then ask the pagans who persecute (Christians): when were Christian duties (replenished), or rather, when all (were) pious? Their number was not great then; but great was the richness of virtue. Tell me, what is the use of having a lot of hay when it would be possible to have precious stones? All importance is not in the multitude, but in the superiority of virtue. Plia was alone; but the world was not worth it (1 Kings 19:14). The world is made up of many; but even a multitude is nothing, when it cannot be compared even with one. "Better is one righteous man" who does the will of the Lord, "than a thousand sinners" (Sir. 16:3). The Most Wise One expresses the same when He says: "Do not covet a multitude of worthless children" (Sir. 16:1). Such (people) give cause for blasphemy against God more than when they were not Christians. What need do I have of multitude? Only more food for the fire. You can see the same thing on the body: it is better to eat moderate food, which promotes health, than luxurious food, which causes harm; it nourishes much more than this; this one is food, and this one is a disease. Everyone can see the same thing in war: ten experienced and brave men are better than thousands of inexperienced ones: these do nothing and even hinder those who do. The same can be seen on a ship: two experienced navigators are better than an innumerable number of inexperienced ones, because these will sink the ship itself.

4. I say this, not because I am displeased with your multitude, but because I wish that all of you should be different (in virtue) and not hope for multitude. Far more numerous are those who go to hell; but the kingdom (of God) is greater than it, although it contains few. The people (of Israel) were as numerous as the sand of the sea, but one saved them. Moses was one, and he had the greatest power (Numbers 12:7); one was Jesus, but had a power of more than six hundred thousand (Exodus 12:37). Let us not strive to have only many, but rather to make them different (in virtue). When the latter is achieved, then the former will also be achieved. No one, when building a house, wants to make it spacious in advance, but first strong and reliable, and then spacious; no one lays the foundation in such a way as to provoke ridicule against himself. First we will try to talk about the latter, and then about the first. If there is the latter, then the former will be easy; and if there is no latter, then the former, even if it exists, (will not bring) any benefit. If there are those who are able to shine forth in the Church, then there will soon be many; but if there are no first, then the multitude will never have superiority.

How many people do you think are being rescued in our city? What I am about to say is heavy; but I will say, Out of so many thousands, it is impossible to find more than a hundred who are saved; but I doubt these too. Tell me, what impiety is in young men? What negligence is there in the elders? No one cares properly for his own son; no one is jealous at the sight of an elder to imitate him. Role models have been lost; For this reason the young men are not at all worthy of wonder. Do not tell me that we are a multitude. This is characteristic of cold people; it would be fair to speak of this before men, but it is impossible to speak before God, Who has no need of us. And that these words are cold for them, listen. He who has many servants, but depraved servants, how much trouble will he suffer! To him who has none, it seems disagreeable that he is left without servants; but he who has unworthy (servants) destroys himself with them, and (suffers) greater harm. It is much harder to punish others and quarrel with them than to serve yourself. I say this so that no one may be surprised at the Church because of the multitude, but so that we may try to make this multitude different, so that each one may have care for his own member, not for friends, not for relatives, as I always say, and not for neighbors: but so that he may also attract strangers (to the Church). For example: a prayer is being performed, everyone is sitting coldly, both young men and elders, rather monsters than young men, laughing, laughing, talking – and I have heard this – mocking one another when they are on their knees; you are standing here, young man or elder, stop when you see him, reproach him more strongly than he who does not listen, invite a deacon, threaten, do your job; and if he dares to do anything against you, then surely many will help you. Who is so foolish that, seeing how you reproach for this, and they are reproached, will not take your side? Then go (home), having received the reward of prayer. In the master's house we consider those servants to be the most diligent who do not leave a single vessel lying in disorder. Tell me, if you saw a silver vessel thrown out at home, even if you were not obligated to take it and bring it into the house? If (I saw) clothes thrown in disorder, then even if you should not care about them, even if you were an enemy of the one assigned (to this work), but out of disposition towards the master, would you not put them in order? So it is now. These are vessels; if you see them lying in disorder, put them in order; come to me, I will not refuse; tell me, declare; I cannot see everything for myself; Forgive me. You see what evil reigns in the universe. It was not without reason that I said that we were a heap of hay, a disorderly sea. I do not speak of what they do, but of the fact that those who come (here) fall into such a sleep that they do not correct it. Again I see how some speak standing up when prayer is being performed, and others, more modest, not only when prayer is being performed, but also when the priest is blessing. Oh, impudence! When will salvation be? How can we propitiate God? If you come to the place of the games, you will see all the decently composing the choir, and there is nothing out of tune. Just as on a lyre, composed in a variety and at the same time harmoniously, one harmonious tone arises from the arrangement of each of the constituent parts, so here, too, one harmonious harmony should be composed of all. We are one Church, harmoniously composed members of one Head; we are all one body; if any one (member) is left in neglect, then the whole (body) is despised and corrupted. Thus, by the disorder of one, the decency of all is violated. It is truly frightening that you do not come here to play or dance for fun, and stand unseemly. Do you not know that you are standing with the angels? Do you sing with them, send praises to them, and laugh standing up? Is it not surprising that the lightning strike does not fall not only on them, but also on us? Indeed, it is worthy of a lightning strike. The King is coming, the army is watching; And you stand before their eyes and laugh, or do you not restrain the laughing one? But how long shall we rebuke? How long shall he reproach? Should not such as pestilence, as corrupters, as evildoers, depraved and filled with innumerable evils, be expelled from the Church? When will they refrain from laughing, are they, laughing in such a terrible hour? When will those who talk during the blessing refrain from idle talk? Are they not ashamed of those present? Are they not afraid of God? For us, spiritual inattention is not enough, nor is it enough that, praying, we wander (in thoughts) everywhere; but we also bring laughter and great laughter. Is it a sight here? However, I think it is the spectacles that produce this: they bring us many disobedient and disorderly people. What we create here is destroyed there; and not only with this, but also with other impurities they are inevitably filled. And it also happens as if someone wanted to clear a field, and the spring above spewed dirt on it again; if you clean one thing, another will flow again. The same thing happens here.

Therefore, I commit you to God. And to you who are in good health, from now on I command that judgment and condemnation will be upon you, if anyone sees a man who is disorderly or talking, especially at such a time, but stops and does not correct him. This is better than prayer. Abandon your prayer and give him a suggestion; then you will benefit him, and you yourself will be profitable. In this way, we will all be able to be saved and attain the kingdom of heaven, which may we all be vouchsafed, according to the grace and love of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 25

"Meanwhile, those who were scattered from the persecution that took place after Stephen went as far as Phoenicia, and Cyprus, and Antioch, preaching the word to no man but the Jews" (Acts 11:19).

1. The persecution brought no small benefit to the preaching: "To those who love God," says (the Apostle), "all things work together for good" (Rom. 8:28). If they (the enemies) had deliberately tried to spread the Church, they would have done nothing else than this; I mean the scattering of teachers. And look where the sermon has reached. "They passed," says (the writer), "as far as Phoenicia, and Cyprus, and Antioch, preaching the word to no one but the Jews." Do you see how everything concerning Cornelius was done prudently? And this serves both to justify Christ and to accuse the Jews. When Stephen was killed, when Paul was twice in danger, when the apostles were scourged, when they were often cast out, then the Gentiles were already accepted, then the Samaritans. Paul also declares this when he says: "Then Paul and Barnabas boldly said, 'You should have been the first to be preached the word of God, but because you reject it, and make yourselves unworthy of eternal life, behold, we turn to the Gentiles' (Acts 13:46). In this way they traveled, conversing with the pagans. "And there were some of them, Cypriots and Cyrenians, who came to Antioch, and spoke to the Greeks, preaching the gospel of the Lord Jesus. And the hand of the Lord was with them, and a great number believed, and turned to the Lord" (v. 20, 21). Look, they preach to the Greeks. Therefore, it is probable that they knew how to (speak) Hellenic, and that there were many of them in Antioch. "And the hand of the Lord was with them," says (the writer), "i.e., they did signs. Do you see why signs were needed even now? In order that they might believe. "Word of these things came to the church of Jerusalem, and they commissioned Barnabas to go to Antioch" (v. 22). Why then did they not go to such a city, which had already received preaching, but sent Barnabas themselves? For the sake of the Jews. However, with great foresight this is arranged, and in order that Paul may thus arrive here; not in vain, but by the great dispensation (of God) they turn away from him, so that this voice of preaching, this trumpet of heaven, may not be confined to Jerusalem. Have you seen how Christ always turned their very malice for good, according to His own will, and their dislike for Paul (used) to create the Church from the Gentiles? But also pay attention to this saint, i.e. Barnabas, as he did not take care of himself, but went to Tarsus. "And when he came and saw the grace of God, he rejoiced, and exhorted all to hold fast to the Lord with a sincere heart; for he was a good man, and full of the Holy Spirit and faith. And a great number of people were gathered to the Lord. Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch" (vv. 23-25). He was a very virtuous man, meek and friendly with Paul. That is why he came to this athlete, to this military leader, to this single combatant, to this lion. I don't know what else to say. Whatever I would say, I will say less than Pavlov's dignity. He came to this hunting dog that overcomes lions, to this strong ox (1 Corinthians 9:9; 1 Timothy 5:18), to this lamp of light, to these lips, sufficient for the whole universe. In fact, in Antioch (believers) began to be called Christians, because Paul remained there for so long. "For a whole year they gathered together in the church, and taught a great number, and the disciples in Antioch were called Christians for the first time" (v. 26). Not a small praise to the city. Indeed, it can be affirmed before all that he enjoyed those lips for so long before all other (cities), and therefore in him (the believers) were first of all vouchsafed this name. Do you see to what heights he has exalted, and how glorious he has made this city? This is the merit of Paul. Where three thousand believed, where five thousand believed, where there was such a multitude, there was nothing of the kind, but only "those who followed" (Acts 9:2); and here they began to be called Christians. "In those days the prophets came down from Jerusalem to Antioch" (v. 27). Since the fruit of alms was to grow here, it is profitably arranged that the prophets came (here). But note, I beseech you: even here none of the most famous (apostles) was a teacher; they had as teachers the Cypriots and the Cyrenians, and Paul, though he was superior to them, just as Paul had Barnabas and Ananias, and yet for this reason he was no lesser than they, and besides, Christ himself was his teacher. "And one of them, named Agabus, arose, and foretold by the Spirit that there would be a great famine in all the world, which was in the time of Claudius Caesar" (v. 28). It is not in vain that it is foretold that there will be a great famine, which happened as it was predicted. Lest some think that the famine was due to the appearance of Christianity, that the demons had retreated, the Holy Spirit foretells what was to happen, just as Christ foretold many things that happened.

Thus, it did not happen because it had to happen from the beginning, but because of the evil that was done to the apostles; when they began to make it, God was long-suffering; and when they began to persist, a famine came, threatening the Jews with future disasters. But if it was for them, then for others it had to cease even after the onset. In fact, what evil did the Greeks do, so that they, who had done no harm (to the apostles), should be subjected to the same calamities? If not for the Jews, then (the Christians) themselves could manifest their virtues even more, because (the Jews) did their work – they killed, tormented, tortured, persecuted (them) everywhere. And behold, when famine comes, when the Gentiles have already been received.

2. But, you say, if (there was a famine) because of the wickedness (of the Jews), then the Christians should have been removed from it? Why, tell me? Did not Christ say to them before: "In the world ye shall have tribulation" (John 16:33)? And when you say this, perhaps you will add that they should not have been scourged? But look: for them hunger also served for salvation, gave rise to almsgiving, became the cause of many blessings, as it would have been for you, if you had willed: but you did not want to. It is foretold about it so that they would prepare for almsgiving, because those who were in Jerusalem suffered greatly; and until that time they had no hunger. And Barnabas and Paul are sent to minister to them: "Then the disciples laid down, each according to his wealth" (v. 29). Do you see how they, as soon as they believe, already bear fruit, not only for their own, but also for those who are far off? Here, it seems to me, the same thing is said about what Paul says in another place: "Give me and Barnabas the hand of fellowship, only that we may remember the poor" (Galatians 2:9, 10). Such was the benefit of hunger! And look: even in this sorrow they do not give themselves over to weeping and tears, as we do, but take up a great and good deed; They continued to preach the Word with even greater boldness. And they did not say, "We, the Cyrenians and Cyprians, have come to such a glorious and great city; but, trusting in the grace of God, these began to learn, and they did not disdain to learn anything from them. See how everything is done little by little, the preaching spreads, the things that are in Jerusalem are cared for equally for all, as if considering the whole world to be one house. When they heard that Samaria had received the word, they sent Peter and John thither; they heard of what was happening in Antioch, and sent Barnabas thither. The distance (from Jerusalem) was great, and the apostles should not yet depart from there, lest they be considered fugitives fleeing from their own. And they are of necessity excommunicated when the Jews were at last incurable, when war had already come, and it was possible to perish, when the sentence (against Jerusalem) had been pronounced; and until Paul came to Rome, they were there until then. However, they do not withdraw because they are afraid of war; How could those who went to (the people) who had fought with them be afraid of this? Moreover, the war began after the death of the apostles. and what was said about the Jews was fulfilled: "But wrath draweth nigh upon them to the end" (1 Thess. 2:16). Thus, the more humble they were, the more grace shone, doing great things through the little ones! But let us turn to the above. "He urged all," says (the writer), "to hold fast to the Lord: for he was a good man" (αγαθός). It seems to me that "good" here means simple, unfeigned, very zealous for the salvation of his neighbors. And not only was he a "good man," but he was also "full of the Holy Spirit and faith." Therefore he "exhorted all to hold fast to the Lord with a sincere heart," i.e., with glorification and praise (to the Lord). And see how this city, like a fat land, received the word and showed great fruit. Why did Barnabas bring Paul out of Tarsus and bring him here? Not in vain, but because there were good hopes, and a vast city, and a great multitude. Have you seen how grace does everything, and not Paul, how the matter began small, and when it became known, then they sent Barnabas? And why didn't they send him first? Because they had great care for their own affairs and did not want the Jews to accuse them of accepting the Gentiles; for when it was inevitable that they should unite (with the Gentiles), there was a certain indignation among them, for the prevention of which happened to Cornelius. Then they say: "To the Gentiles, and to them to the circumcised" (Galatians 2:9). And see how timely the need of hunger brought about communion (through almsgiving) sent from the Gentiles to those who were in Jerusalem; these receive what is sent from them; and they did not do so as we who meet adversity with tears, but endured it with great complacency, as those who were far from the persecutors and lived among people who were not afraid of the Jews, which also contributed not a little to this. But they also retreated to Cyprus, where there was greater security and greater tranquility. "Preaching the word to no one," says (the writer), "except the Jews." They did this not out of human fear, which they considered as nothing, but because they wanted to keep the law and still condescended to them. "They went as far as Phoenicia, and Cyprus, and Antioch." These did not care much about the Jews. "When they came to Antioch, they spoke to the Greeks, preaching the gospel of the Lord Jesus." Perhaps because they could not (speak) Hebrew, they called them Hellenes. "He (Barnabas), having arrived," says (the writer), "and seeing the grace of God," and not the effort of men, "and exhorted all to hold fast to the Lord with a sincere heart." By praising and approving the people, he probably converted it still more. And why do they not write to Paul, but send Barnabas? They did not yet know the virtue of this man; therefore it is arranged in such a way that only Barnabas is departed. And since there was a multitude of people, and no one hindered them, the faith grew prosperously, especially because they did not suffer any temptation, and because Paul preached no longer being forced to flee. It is also good that it is not they themselves who predict the famine, but the prophets, so that (otherwise) they do not seem in any way burdensome. And it is surprising that the Antiochians were not indignant that they were as it were despised (by the apostles), but were content with their teachers. So they all burned to the word (of the Gospel)! They did not even expect a famine to come, but before it they sent, "each according to his wealth."