A CONTENTION BECAUSE OF THE MINISTRY TO THE GENTILES The Evangelist St. Luke could not end his speech about the encounter of St. Peter and those who were with him, with Cornelius, at the end of the previous chapter, without portraying the position of the leaders and the people in Jerusalem, concerning the acceptance of that group of the Gentiles in the faith, without a reference to circumcision or to commitment to keep the Mosaic statutes, beside the fact that St. Peter stayed in Caesarea together with that congregation for many days, eating with them, although they were uncircumcised. The gate became wide open before the Gentiles to enjoy faith, and to gain the divine blessings, on the same level with their Jewish brethren who became Christians. Before this, the devil did not stand still, but incited the apostles and brethren of circumcision against St. Peter. Since he ate together with uncircumcised men, they accused him of slothfulness in keeping the law and of getting defiled. 1- A contention with St. Peter 1– 3 2- St. Peter explaining the situation 4– 17 3- The contention turning into joyous praise 18 4- The Church in Antioch 19– 21 5- St. Barnabas in Antioch 22– 24 6- St. Barnabas seeking Saul 25– 26 7- Antioch supporting Jerusalem 27– 30 1- A CONTENTION WITH THE APOSTLE PETER When St. Peter went to Caesarea and entered the house of Cornelius, and after all the events that followed, the Christians of Jewish origin were astonished, as well as the unbelieving Jews. They heard the news before the arrival of St. Peter to Jerusalem, because Caesarea was not far from there. “Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God” (Acts 11: 1). It seems that the apostle stayed a long period of time in Caesarea, to enjoy the work of the Holy Spirit in the life of the Gentiles. And hearing this, the Christians who were of circumcised origin in Jerusalem entered into a contention with St. Peter. That event caused great unrest in Judea, both inside the Church and among the unbelieving Jews, who counted the behavior of St. Peter as contradicting all the thoughts and principles of the Jews; no wonder that it led to a contention with him. “And when Peter came up to Jerusalem, those of the circumcision contended with him” (Acts 11: 2). They contended with him, as though he committed a great crime. The latent struggle between Jerusalem and Caesarea cannot be ignored. Jerusalem according to the Jews was the Capital, the great city of God that embraced the holiest place in the whole world – the temple of Solomon. Whereas, the Romans chose Caesarea to be the Capital, a city of Greek culture, whose inhabitants were a mixture of heathen Greeks, and Syrians. There is no wonder that the Jews in Jerusalem bore a kind of resentment, if not hatred toward Caesarea and the Roman Governor dwelling in it. 531 What happened to St. Peter should be expected by everyone whose hand extends to ministry, to be faced with opposition, not just from those who are outside the Church, but also from those inside her, not just from those on the level of leadership, but even from the common people. He would be opposed, not only on account of faults he has committed, but even on good deeds and even those done according to a divine command. “Saying, ‘You went in to uncircumcised men and ate with them” (Acts 11: 3). With the vision to St. Peter, the appearance of an angel to Cornelius, with the dwelling of the Holy Spirit upon the Gentiles, and their speaking with tongues and with God’s magnificence before Baptism, the souls of those of circumcision were disturbed and they considered St. Peter as slothful to the law. The entrance of some Jewish priests and Pharisees into the Christian faith was probably conditioned, on their side, by a promise that they would remain on their zeal for the temple and on their literal keeping of the circumcision and the law. Those were not expected to accept the entrance of the Gentiles into faith, unless they get circumcised, and learn the law, the rites and the Jewish customs. And see what they allege. They do not say, why did you preach? But, why did you eat with them? But Peter, not stopping to notice this frigid objection-for frigid indeed it istakes his stand (istatai) on that great argument, If they had the Spirit Itself given them, how could one refuse to give them the baptism? But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism or after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose (Acts 8: 14)? True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why did you eat with them? Moreover, it is so managed (as part of the Divine plan) that he is accused in this way: on purpose that they may learn: for Peter, without some cause given, would not have related the vision. But observe his freedom from all elation and vainglory1. St. John Chrysostom 2- ST. PETER EXPLAINING THE SITUATION “But Peter explained it to them in order from the beginning, saying” (Acts 11: 4). In that gentle debate by the apostle Peter, He did not speak from a position of high authority or commanding superiority; but with love, he was explaining his position. It is obvious from the people’s attitude that they had no consideration of superiority for St. Peter, or that he had the final word. They opposed the man and contended with him; and when he explained the situation to them with the spirit of love and humility, they accepted his action and praised God. St. Luke the Evangelist insists on stating what St. Peter said, repeating for the third time, the episode of receiving the Gentiles with all its detail: The first time when it happened; the second time, when told to Cornelius; and the third time, when narrated by St. Peter before the Church of Jerusalem. In the same way, St. Luke mentioned the episode of the entrance of Saul of Tarsus into faith, three times. Such repetition bears the strong confirmation of how the Church was opened to the Gentiles, without committing them to enter into Judaism, and of how Saul of Tarsus 1Hom. On Acts. Hom. 24. 532 was chosen to minister to the Gentiles. Getting rid of the bondage to the letter of the law was not easy to be received, and has caused serious divisions, not only in Jerusalem, but in many other cities, like Galatia and Rome. It was not possible for the Jews to accept the Gentiles as fellows in the faith, on the same level, before they first get circumcised and pledge to keep the law. “I was in the city of Joppa praying, and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners, and it came to me” (Acts 11: 5). The apostle started telling them what happened, not to defend him, but to open their hearts with love and spiritual thought, to the acceptance of the Gentiles and to preaching among them. He told them his vision as it came in the previous chapter (Acts 10: 9). In saying: “And it came to me”, he intends to explain that because of his need to recognize God’s plan toward the Gentiles, and because it was equally difficult for him to comprehend and accept this divine plan, that vision came personally to him. What they were going through, he personally has gone through; and the matter needed a divine interpretation to accept God’s plan and then to extend it to them and to others. Here, the apostle is diluting the magnitude of their contention against him, on account that he harbored the same thought as they did, were it not for the intervention of God to explain to him the secret of His love for the Gentiles, as well as for the Jews. “When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air” (Acts 11: 6). The apostle was keen on telling them his experience with God and the vision which he saw, more so than telling them about the vision of Cornelius, so as not to arouse them, as they would probably say that while trusting in the words of the apostle, how can they trust in Cornelius, unless the two stories conform and consummate one another. “And I heard a voice saying to me, ‘Rise, Peter, kill and eat’” “But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth’” (Acts 11: 7-8). In his commentary on the epistle of the apostle Paul to the Ephesians, St. John Chrysostom quoted this phrase to confirm that some issues have been unclear even to the apostles, and they were in need for divine proclamations to comprehend them, for their own benefit and for that of those to whom they ministered1. Do you mark? "I did my part," says he: "I said, that I have never eaten anything common or unclean" with reference to this that they said, "You went in, and ate with them." But this he does not say to Cornelius: for there was no need to mention it to him Observe how he justifies himself (by reasons), and forbears to use his authority as teacher. For the more mildly he expresses himself, the more tractable he makes them" 2. St. John Chrysostom “But the voice answered me again from heaven, ‘What God has cleansed you must not call common’” (Acts 11: 9). In accepting the Gentiles, there is no breaking of the law, because if the law has banned eating what is common or unclean, the New Testament commanded us to do the 1Hom. On Eph. 6.3.1-2. 2Hom. On Acts. Hom. 24. 533 same. But the situation has now changed, as God has cleansed what is common or unclean. So, who and what we used to consider common, through the work of salvation of the Lord Christ, has become pure. So it is not anymore fitting for us to call the Gentiles common; and nobody has the right to blame the apostle Peter, because God has cleansed the Gentiles. “Now this was done three times, and all were drawn up again into heaven” (Acts 11: 10). It was done thrice to confirm that what he saw or heard was not fantasy or illusion, but it was a divine command. That is why the vision ended by drawing up the sheet to heaven from where it came, to confirm that the matter was indeed heavenly. “At that very moment, three men stood before the house where I was, having been sent to me from Caesarea” (Acts 11: 11). The Lord confirmed to him that what he saw was through a divine plan at the convenient moments. That is why, once the vision came to an end, the messengers of Cornelius were already before the door enquiring for him. “Then the Spirit told me to go with them doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house” (Acts 11: 12). Together with all those heavenly confirmations, the Holy Spirit Himself talked to St. Peter to put his heart at ease and to take away any doubt he might have had. It is as though the apostle was telling them that if they doubt his behavior, he himself had equal doubts. He was in need for a confirmation from the Holy Spirit Himself, who commanded him to go with them doubting nothing. So although the invitation came through Gentiles, to go to a house of a Gentile, he did not go without the call of the Spirit, And he did not go alone, but he took with him six brethren to testify to those exalted events. Together with them, the seventh (Peter), were all of the circumcision, for everyone to be sure later on, that all those in connection to the events were of the circumcision and have been committed to receive the Gentiles by a unanimous decision, as the whole work was coming through a divine command. "Do you mark that it is to the Spirit the enacting of laws belongs!" 1. St. John Chrysostom St. Peter did not refer to the name of the man concerned (Cornelius), to his position as a Centurion, or to his devotion, prayers, or alms, lest they think that he was impressed by those matters. All what preoccupied him was that he went according to a divine call and not to anything else. “And he told us how he had seen an angel standing in his house who said to him, ‘Send men to Joppa and call for Simon whose surname is Peter” (Acts 11: 13). He told Peter that God, through a divine vision, sent him an angel, to call him from Joppa. He did not see the angel in the temple, but in his own house. Peter told the apostles that he and that man, exchanging their mutual experience in the divine visions, have seen an amazing conformity. What God had concealed from him, He revealed to the Gentile; and what He concealed from the Gentile, He revealed to him. The two visions came to be one integrated vision, intended to proclaim the exalted love of God to the whole humanity. 1Hom. On Acts. Hom. 24. 534 “Who will tell you words by which you and all your household will be saved” (Acts 11: 14). St. Peter concentrated only on one thing: that all what occurred was through the Holy Spirit and God’s plan. That is why he did not refer to the words of the angel to Cornelius that his prayers have been heard and his alms are remembered in the sight of God, or to the devotion of the man and his fear of God, lest he should arouse their apprehensiveness, of how God would receive the worship of a Gentile, and how he would be described as someone devoted and fearing God. As the Spirit has put Peter’s heart at ease to set forth working, He did the same to Cornelius, to confirm to him that what he would hear from St. Peter was a true divine call to enjoy salvation, for him and for all his household. Our Lord Christ who said to the tax collector, “Today salvation has come to this house” (Luke 19: 9), He Himself sent an angel to confirm to Cornelius that salvation has come to his house, through faith in the gospel of Christ. He, who presented salvation to the tax collector, has Himself presented salvation to the Gentiles. “And as I began to speak, the Holy Spirit came upon them, as upon us at the beginning” (Acts 11: 15). The Lord Himself settled the controversy: The Holy Spirit has come upon the Gentiles, as He did upon those of circumcision on the day of the Pentecost. What the Jews had at the beginning became the right of the Gentiles as well. The Spirit did not wait for St. Peter to finish his speech with them, lest someone should assume that the Holy Spirit is a gift from the apostle. It is a free gift from God Himself. “Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized by the Holy Spirit” (Acts 11: 16). This is the third time for this exalted gift, the gift of the Holy Spirit Himself, the Giver of gifts, to be given to men: 1- The gift of the Holy Spirit to those of circumcision on the day of the Pentecost (Acts 2). 2- His gift to the Samaritan believers (Acts 8: 17). 3- His gift to the firstfruit of the Gentiles (Acts 11: 15). It is probable that the gift that the Samaritan believers received has prepared to a certain extent St. Peter’s mind to accept the fact that the same gift could be given to the Gentiles. Here, St. Peter remembered the promise of the Lord Christ before His ascension, “John indeed baptized with water, but you shall be baptized by the Holy Spirit” (Acts 1: 5). “If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” (Acts 11: 17). The end of the whole debate was a serious decision: Either to accept the work of God and His love to mankind, or to oppose and to refuse His will and plan. It is as though he was saying to them, "You should not look at my behavior as evaluating the situation, But as taking a serious decision concerning the very plan of God, either to accept or to reject it. As far as I am concerned, Shall I oppose the divine will? What authority do I have to receive or to reject the Gentiles into faith? If God is opening the gates of His church before the Gentiles, Can I close them before their faces?" 3- THE CONTENTION TURNING INTO A JOYFUL PRAISE 535 “When they heard these things they became silent, and they glorified God, saying, ‘then God has also granted to the Gentiles repentance to life” (Acts 11: 18). St. Peter's speech confirmed the complete membership of the Gentiles in the Church of Christ; That neither the circumcision nor the literal keeping the law of Moses were prior conditions for salvation; And that there is no discernment between one food and another, or between one people and another. Yet, even though that would carry a destruction of the literal Jewish dogma, those present presented a praise of thanksgiving, glorifying God for the riches of His love for all mankind. Although St. Peter’s response was convincing to those of circumcision, it was up to a certain time, as the situation of the Gentiles being received into faith in the Church kept on causing serious problems later on. He did not say that he commanded them to be baptized, but everything was going on according to exalted divine commands. The apostles were nothing but obedient tools for the Holy Spirit, the leader of that work. In saying to the apostles, ‘The Holy Spirit fell upon them as upon us’, and not ‘as upon you’, it is as though he was saying, "I am one of you. I marvel for God’s plan who does not discern between them and us; yet I, together with you, joyfully accept this divine love for all mankind." 4- THE CHURCH IN ANTIOCH “Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only” (Acts 11: 19). This section starts dealing with a new stage in the extension of the Church from the Jewish society in Jerusalem, to the outer society, especially in Antioch. St. Luke has previously spoken about the entry of the Samaritans into the Church, Then of the conversion of a Gentile family in Caesarea. Now he is telling about the beginning of Christianity in Antioch, the main city in Syria, to become the Mother Church for preaching among the Gentiles in Asia and Europe. St. Luke cared for the success of ministry in Antioch, as it would soon become the center of ministry of St. Paul the apostle to the Gentiles, from which he started his journeys, and to which he returned to start a new one. The first persons who preached the gospel there were those who were scattered after the persecution that arose over St. Stephen, 5 or 6 years before. Thus God turned the wrath and violence of man into blessings for many and into glory to Him in several countries. The believers kept the commandment of the Lord Christ, that when persecuted, they should flee from one city to another. But as they did, they carried with them the living fellowship with God and the testimony to the gospel of Christ wherever they went. They were not overcome by affliction, or even by death, but by their love for mankind, to minister to them in Jesus Christ. When ministry became successful in Judea, Samaria, and Galilee, they went even to beyond the boundaries of Canaan, to preach in Phoenicia, Cyprus, and Syria. Yet they preached the word to no one but the Jews, leaving the Gentiles, either to become Jews, then Christians later on, or to stay as they were. “But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus” (Acts 11: 20). St. Luke previously mentioned the great affliction caused by the debate of St. Stephen before his martyrdom that drove the believers to scatter and to preach 536 everywhere (Acts 8: 4). Here he speaks about establishing the Church of Antioch. He starts by mentioning the role of those who scattered, who set forth toward the sea, going north passing through the coastal cities like Berytue (Beirut), Arados, Leodicea (not the one in Asia Minor), until they reached Antioch in Syria and then went by sea to Cyprus. Antioch, a Syrian-Greek city, that embraced both the Syrian and the Hellenist culture, was located on the River Aurantes. It was considered as the third Roman city after Rome in the west, and Alexandria in the east. The seeds of Christianity began to be planted in it after the day of the Pentecost. Some believers who came from Cyprus and from Cyrene (Libya) to Antioch took another course in preaching; they preached to the Hellenists in Antioch. Although there was a large Jewish congregation in Antioch, Antioch has been Gentile with a Greek culture. One of the prominent Cypriots was St. Barnabas who “having land, sold it, and brought the money and laid it at the apostles’ feet” (Acts 4: 36-37). And among the Cyrenians was Simon, who bore the cross of our Lord Jesus Christ; and his sons were Alexander and Rufus, through whom Christianity spread to Antioch (Mark 15: 21; Rom 16: 13). Those were Jews who, because they spoke the Greek language, were counted as Greeks. The word ‘Greeks’ here does not mean the Jews with Greek culture, but the Greeks of the Gentiles. In Antioch, there were two categories: One, constituting the Jews who came from Jerusalem and Judea and preached in the Synagogues of the Jews and to the Proselytes from the Gentiles; and another category constituting those Jews who came from Cyprus and Cyrene, who preached among the Gentile Greeks. “And the hand of the Lord was with them, and a great number believed and turned to the Lord” (Acts 11: 21). Some interpret the phrase “The hand of the Lord was with them” as referring to the divine signs and miracles that supported their preaching (Mark 16: 20). The Lord worked with and through them. But what is greater is that the Holy Spirit of God worked in the hearts of the listeners, to receive the word of the gospel and to respond to it. The Spirit of God inscribed the word in their hearts and opened their insight to realize its secrets. The Church of Antioch stood between the Church of Jerusalem that concentrated on the Hebrews; and the Church of the Gentiles preached to by the apostle Paul that concentrated on the Gentiles. The Church of Antioch, on the other hand, concentrated on the devout Hellenists who feared the Lord, Jews who spoke the Greek tongue. Having had its traditional nature, it made great efforts to turn the Christians into Jews, and entered into great struggle with St. Paul and St. Barnabas, who preached among the Gentiles, that ended up in holding a counsel in Jerusalem to settle the controversy. St Peter is considered the first Bishop of Antioch. He was apparently pro- Christian Jews, but in heart, he favored the Gentile Christians more, something that led St. Paul to criticize him. 5- ST. BARNABAS IN ANTIOCH “The news of these things came to the ears of the Church of Jerusalem, and they sent out Barnabas to go as far as Antioch” (Acts 11: 22). 537 The Mother Church in Jerusalem sent Barnabas to support the young Church in Antioch, as they previously did when they sent Peter and John to do the same thing for the new preaching work in Samaria (Acts 8: 14-17). Choosing Barnabas, and not any other apostle, reveals the wisdom of the apostles: Being a Greek-Cypriot, devout and filled with the Holy Spirit and faith, and previously ministered among the Gentiles, he would never enter into the disputes of the law and circumcision, which made him best suited to minister among the Greeks. Moreover, the Church of Jerusalem, having realized the growth of ministry among the Gentiles, feared to lose her connection to the Church of the Gentiles. "When he came and had seen the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion” (Acts 11: 23). The Church in Jerusalem sent Barnabas to encourage both the preachers and the believers in Antioch, and to reveal her joy for the work of God in their midst. The Church always rejoices in the success of the work of God, especially in the locations unexpected by her. There is nothing that brings joy to the heart of the Church like seeing the souls forsaking sin and getting attached to the Lord. “To remain faithful to the Lord”: When man joins the Church, the devil chases him by temptations and afflictions, to uproot him from faith, and to captivate him in disbelief. That is why the task of the Church is to hold the believers fast in the Lord, in order to have with Him a fellowship that the forces of darkness cannot corrupt. “With steadfast devotion”: that the believers would have a steadfast mind and a flaring heart, to abide to God’s plan toward them (Rom 8: 8; Eph 1: 11, 3: 11; 2 Tim 1: 9, 3: 10). A steadfast devotion refers to the clarity of goal and abidance to it, with no deviation or hesitation, that man continues faithful in his faith. “For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord” (Acts 11: 24). Seeing the work of the divine grace in the life of people, his soul greatly rejoiced; his heart kindled; and he preached them and exhorted them to abide strongly to the Lord. The word ‘Barnabas’ means (son of preaching). His heart, filled with joy, and carrying the spirit of strength, held him fast to support others with the words of grace. "And if there be any other things which in Scripture are called good, whether angel (To 5: 21), or man (Ps 37: 23, 112: 5), or servant (Sir 7: 21), or treasure (To 4: 9; Luke 6: 45), or a good heart (Ye 8: 28), or a good tree (2 Kings 3: 19; Matt 7: 17-19), all these are so termed catachrestically, having in them an accidental, not an essential goodness" 1. Scholar Origen 6- ST. BARNABAS SEEKING SAUL “Then Barnabas departed for Tarsus to seek Saul” (Acts 11: 25). The Lord used him to hold fast those who were in, and to draw those who were out. He worked to edify souls, and to draw unbelievers. The secret of his success was: 1- He was a good man and the Holy God has pleasure in working through saints who respond to His Holy Spirit, with the spirit of love, meekness, humility, and sweetness. 1De Principiis. 1.2.13. 538 2- He was full of the Holy Spirit. He was not only loving and humble, but he was submitted to the leadership of the Spirit of God, who filled his inner man and granted him His fruition. 3- He was full of faith: He had full trust in the divine truth and the true promises of God. He did not depend upon his personal capabilities and talents, or upon his self righteousness and holiness, but upon the power and promises of God. "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" 1. St. John Chrysostom Barnabas’ success in ministry among the Gentiles motivated him to seek Saul, who was called to minister to the Gentiles, to work together. The successful minister always seeks someone to work with him, not seeking his own glory, but the edification of God’s kingdom on earth. “And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the Church and taught a great many people. And the disciples were first called Christians in Antioch” (Acts 11: 26). Although a whole year is considered a long time in the ministry of either St. Barnabas or St. Paul, they felt the importance of working in Antioch, to make it a strong center of spiritual radiation to minister to the Gentiles in Asia and in Europe. Barnabas rejoiced to cross over the gates that separate between the region of Celicia to the north and Syria to the south, there he encountered with Saul and brought him back to Antioch, where they worked together for a whole year. Both of them were bound by a close friendship in the Lord, as both bore the same thought concerning their zeal and longing to preach among the Gentiles and not submitting to the deadly letter of the law. They worked together and when the ministry flared there, the two apostles felt the necessity of igniting the whole world with the fire of the Holy Spirit and the light of Christ. In addition to St. Paul's care to establish new Churches in several locations, that rarely cost him more than one or two days, or a few weeks; He also cared for establishing work centers, where he spent a number of years, as he did in Ephesus where he stayed three years (Acts 20: 31), and in Corinth where he stayed a year and a half (Acts 18: 11). St. Luke saw it important to record an important event, a landmark, that the believers were called ‘Christians’ for the first time in Antioch, being followers of Christ. By whom were they so called? Was it by their enemies as a matter of ridicule, or by the disciples themselves, as a kind of showing their pride in being referred to the Person of Jesus Christ and to demonstrate a Theological concept, that the Christian faith is a fellowship with the Lord Christ? Most probably, the Greek converts intended to carry the name of Christ as an indication of independence from the disciples in Jerusalem, whom they considered as a Jewish sect. The believers in Antioch, in their struggle with those of the circumcision, intended to get rid of the Jewish customs. Anyway, that title bore a special designation, that they were followers of Christ, with their own special features, feelings, teachings, and hope, even if they differ among themselves concerning nationality, language, or culture. 1Hom. On Acts. Hom. 25. 539 The word ‘called’ in the Greek origin did not imply just a title or name, but a commitment to do a fitting work. As he who serves to execute the law is called a ‘judge’, He who follows Christ and enjoys a fellowship with Him is called a ‘Christian’. It is often the case, that particular groups are called after the name of their leader: The Platonists were indebted to Plato for his teachings; and the Epicurians to Epicurus, etc. Whereas as far as the Lord Christ is concerned, the Christians are indebted, not only to His teachings, but to His Spirit dwelling in them, abiding in Him, and He in them. Christians enjoy fellowship with their Christ, being united with Him as a Head to the one body. They were indeed previously called disciples, having been taught by Him, and walked according to His ways. They were also called ‘saints’, being proud of His righteousness and holiness and being like icons of Him. They were also called ‘believers’, for believing in Him, And called ‘His Church’, being His people among whom He dwells. They were called by their opponents the ‘Nazarites’ as a form of ridicule to Jesus of Nazareth and His followers; ‘Galilees’, having been unlearned people from Galilee; and ‘Those of the Way’; and probably also ‘Christians’. Anyway, we are proud to carry this name, which, in our sight is a glorified name and a gift granted to us by God. It came three times in the New Testament: here, as well as in (Acts 26: 28; 1 Pet 4: 16). Our realization that the name ‘Jesus Christ’ bears His might and represents His divine presence makes us treasure this title more. "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" 1. "And about your laughing at me and calling me "Christian," you know not what you are saying. First, because that which is anointed is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? Wherefore we are called Christians on this account, because we are anointed with the oil of God" 2. Theophilus of Antioch 7- Antioch supporting Jerusalem “And in these days prophets came from Jerusalem to Antioch” (Acts 11: 27). While St. Barnabas and St. Paul were in Antioch, prophets came from Jerusalem. Most probably the word ‘prophets’ designated teachers who preach future things and interpret heavenly secrets, not necessarily those who prophesy temporal future events. The Holy Spirit occasionally reveal to them certain future events that could touch the Church and the preaching, not to show off their knowledge, but for the edification of souls and to deal with certain troubles, as we can see in the prophecy of ‘Agabus’ about the great famine that was to happen throughout all the world. Those prophets, when they heard about the success of ministry in Antioch, felt a commitment to go there to support the saints Barnabas and Paul. 1 Theophilus to Autolycus. 1.1. 2 Theophilus to Autolycus. 1.12. 540 Here, St. Luke starts dealing with the subject of the relationship between the Church of Antioch and the Church of Jerusalem, following the famine. “Prophets came from Jerusalem”: The book of Acts speaks of the presence of prophets in the Church of the New Testament (Acts 13: 1, 15: 32, 21: 10), when there was no more prophecy in Israel, after the return from captivity in Babylon. In the first book of the Maccabees, it came: “They put the stones (of the broken altar of the sacrifice) in a fitting position, until a prophet comes and responds to them” (1 Mac 1: 46). “There was great distress in Israel, such as had not been since the time that prophets ceased to appear among them” (1 Mac 9: 27). “The Jews and their priests have resolved that Simon should be their leader and high priest forever, until a trustworthy prophet should arise” (1 Mac 14: 41). Prophecy in the New Testament is represented first in testifying to the Lord Christ by the Holy Spirit dwelling in them, in proclaiming the divine truth and in telling of future things for the edification of the kingdom of God. Ambrosiaster comments on the words of the apostle Paul, “And God has appointed these in the Church: first apostles, second prophets, third teachers” (1 Cor 12: 28), saying that the apostle Paul put the apostles as heads of the Church. There are two kinds of prophets: those who prophesy the future, and those who interpret the holy books. The apostles are likewise prophets, as the higher rank embraces all what are lower. Even the wicked like Caiaphas has uttered prophecies through the power (authority) of his office, not out of any virtue in him (John 11: 49-51).1. “Then one of them, named Agabus stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar” (Acts 11: 28). Several Historians referred to that famine that happened during the second year of the reign of Claudius Caesar and lasted until the fourth year if not more. God sent to the world the “Bread of life”, and even the Word of God Himself came incarnated to satisfy the souls. But having rejected Him, famine dwelt, as the land became barren. In the past, Joseph prophesied a famine and showed the need to build storehouses for wheat to fulfill the multitudes during the seven years of the famine. But now, as Agabus proclaims the famine, there is an urgent need, not to build storehouses, but to flare the hearts with love and compassion for others, that would grant fulfillment both to the giver and the receiver. The rich together with the poor, both rejoice for the treasures of practical love, that will bless the land (Ps 41: 1-2). Agabus was mentioned again in (Acts 21: 10-11), when he prophesied to the apostle Paul what was going to happen to him on the hands of the Gentiles. “Throughout all the world" sometimes refers to the whole world, known at that time, and other times used to mean all the region of Judea, or to most of a certain region. “Claudius Caesar”: His reign started in the year 41 AD and lasted for 13 years, then died. He was poisoned by one of his wives, Agrippina, to give the throne to her son Nero. His reign was loaded with tribulations, together with famine and hunger, probably because of his persecutions that led to a disturbance of peace, beside corruption and a collapse of the economy of the land. During his reign, there were four famines mentioned by old authors, one of which was terribly severe and affected Judea, most probably the one referred to here. 1 Comm. On Paul’ Epistles 1 Cor. 12.28. 541 1- The first famine in Rome: it happened in the first year or the second of the reign of Claudius. It was caused by the difficulty of importing provisions from abroad. 2- The second famine was particularly severe in Greece that, according to Eusebius, happened during the ninth year of Claudius’ reign. 3- The third famine happened during the last years of his reign 51 AD, in Rome. It was referred to by Sotinus and Tacitus, who considered it as a divine chastisement. 4- The fourth famine happened particularly in Judea according to Eusebius; it was so severe that many died because of lack of food. Queen Helena sent some of her servants to Alexandria to buy wheat and sent others to Cyprus to bring dried figs. St. John Chrysostom says that the men of Antioch did not wait for the famine to happen, but took the initiation, and everyone sent to Jerusalem what he could afford. The fathers often speak of the collection for the poor, as beneficial for the two parties: for the giver, as giving is nourishment to the soul that grants it growth and spiritual maturation; and also for the needy, as it fulfills their material needs. This congregation gets a double benefit, as it benefits the saints mentioned (1 Cor 16: 1) and the poor people of the church1. Ambrosiaster St. John Chrysostom moans because the Church in his time had not done what the people of Antioch did, although there has been a more serious famine, yet nobody cared. What was that famine? He says that there are two aspects of a famine, and two aspects of abundance. It is a severe famine, not for listening to the word of God, but for flourishing through giving alms. The poor in Judea and the rich in Antioch both benefited; actually the later benefited more. Now, we are here, poor and hungry. The poor are in need for the essentials; and we, in a famine, lead a luxurious life that lacks the mercy of God. Giving alms is an essential food as any, food by which the over-filling by wickedness is taken away. There is nothing more beautiful or healthier than the soul that flourishes by this food; it soars above any sickness, pest, indigestion, or corruption; nothing overcomes it. If somebody’s body is made of diamond, no iron or anything else can harm him. It is the same with the soul that melds with the giving of alms, nothing can overcome it2. "What more naked than that rich man who arrayed himself in purple? What poorer than Lazarus? Then which of them uttered the words of beggars? Which of them was in abundance? Say, if one should deck his house with abundance of tapestry hangings, and himself sit naked within, what was the benefit? So it is in the case of these women (who dress in luxurious clothes, not caring for the poor). Truly, the house of the soul, the body I mean, they hang round with plenty of garments: but the mistress of the house sits naked within. Lend me the eyes of the soul, and I will show you the soul's nakedness. For what is the garment of the soul? Virtue, of course. And what its nakedness? Vice. Let us put on the glory of Christ: let us array ourselves with that beauty, that both here we may be praised, and there attain unto the eternal good things, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen" 3. 1 Comm. On Paul’s Epistles. 2Hom. On Acts. Hom. 25. 3Hom. On Acts. Hom. 25. 542 St. John Chrysostom It seems that the Evangelist St. Luke has been in Antioch at that time, as it came in the version named ‘Beza Text’: “He uttered his prophecy in our presence”. It came in the tradition of the Church, and in the introduction to an interpretation of the gospel of Luke (170 AD), in the document against the heretic Marcion, that St. Luke was a citizen of Antioch in Syria. Both Eusebius of Caesarea1 and St. Jerome2 refer to this fact. “Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea” (Acts 11: 29). All, taking the prophecy as a command from God, collected from everyone according to his ability. It is not said that the rich alone have contributed to giving to the poor; but everyone did, for all to practice the life of fellowship, based on love and unity. “This they also did, and sent it to the elders by the hands of Barnabas and Paul” (Acts 11: 30). Many scholars believe that that journey done by the two apostles for the ministry to the poor in Judea is the one referred to in (Gal 2: 1). The word ‘elders’ in Greek means (Old priests). This is the first time to refer to priests in the book of Acts. It is obvious that Barnabas and Saul have sent that donation by the hands of the elders of the congregation, before the beginning of the famine, while the two apostles were kept to the ministry of the word (Acts 6: 2). The Church suffered material troubles, even in times other than famines, The Churches of the Gentiles cared for the poor of Jerusalem, and hence supported the Mother Church materially (1 Cor 16: 1; Gal. 2: 10). The apostle Paul referred to that in his speech before Felix the Governor, “Now, after many years, I came to bring alms and offerings to my nation” (Acts 24: 17). 1H.E. 3.4. 2 Illust. Men, 7. Preface in Comm. On Matthew. 543 AN INSPIRATION FROM THE BOOK OF ACTS 11 LET ME REJOICE IN YOUR GIFT TO EVERY SOUL Grant me, by Your Holy Spirit, to share with you Your love for all mankind, To long truly to see the whole world enjoying the fellowship of Your glory. Take the limited thought away from me, That the solid letter would not kill me, To rejoice with all the Church for the spreading of Your kingdom. Your Holy Spirit is amazing in His gifts, Working incessantly in the life of many. You gave wisdom to the apostle Peter to overcome his critics. By wisdom, he lifted them above the letter, And revealed to them Your amazing work among the Gentiles. He turned their criticism and contention into praise of glory to You. He did not seek to justify himself, But sought to glorify You in Your love for all. Instead of the bitterness of contention, they came to have the spirit of joy. He did not speak to them from a position of authority, Or debated with them as someone accused; But in true love and humility, he proclaimed to them the secrets of Your love. To the apostle Barnabas, You gave a flaring zeal. He did not seek what is his, but what is Yours. He seriously worked to draw Saul to join him, And for a whole year they ministered together in Antioch. By their mutual love for You and for the souls, Antioch came to be the great city of God. It became a center radiating Your light on many nations. Joyfully, the believers referred themselves to You. They counted themselves unworthy to be called Christians, But mockingly, their opponents called them so, as ridicule. The believers rejoiced as though in an unutterable glory. And in ignorance, the opponents lived a corrupted life. The Gentile Antioch opened its heart to Jerusalem. It presented, together with its love, donations to the poor saints. It gave money, and received a fulfillment from the divine Giver. While giving, it received from the Creator of heaven. While loving, it tasted the exalted divine love.
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