Confirming the souls of the disciples and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God.
ευαγγελισαμενοι τε την πολιν εκεινην και μαθητευσαντες ικανους υπεστρεψαν εις την λυστραν και ικονιον και αντιοχειαν
10 Church Fathers comment on this verse · 12 commentaries
Then they visited all those cities in which they had faced dangers. [...] Then they went again to Lystra, Iconium, and Antioch, yielding to them when they were enraged, and returning to them again when they had grown calm. Do you see how they did not accomplish everything by grace alone, but some things also by their own diligence?
[...] to show that if in such cases he sometimes withdrew from a place, it was because he had to sow the word of God, and because it was not fitting to inflame anger. [...]
In man the heart has been dislocated from its place by the power of the devil, and deeply infected by the devil’s breath. The Lord Himself must set it right and cleanse it. For this there are the Holy Mysteries, and especially the greatest Mystery of the Master’s Body and Blood.
Yet even when set right and cleansed, the heart is often dislocated and defiled again. This happens because man has, from his birth, a hereditarily corrupted will. Its correction requires long practice in acting according to one and the same law.
All sorrows of the heart, illnesses, and manifold temptations from evil spirits tend toward this end. An unclean heart can be corrected only by many tribulations. Therefore the Apostle says that through many tribulations we must enter the Kingdom of God.
So a badly stained garment is plunged into hot water, then rubbed and kneaded vigorously, so that the clinging dirt may be removed from every part. So physicians sometimes use cauterization and the cutting away of diseased places, to prevent the decay and illness of the body.
Dishonor and reproach should be received as a medicine that heals the passions and restores health. Therefore it is clear that those who preserve goodwill out of the passion of pleasing men, and do not rebuke those who remain in sins, cause immense harm. They conspire against true life itself.
“And He delivered me from all my dangers” (Ps 33:5). The whole life of the righteous man is full of tribulations (cf. Job 7:1-3). This way is narrow and afflicted (cf. Mt 7:14), and “many are the afflictions of the righteous” (Ps 33:20).
For this reason the Apostle also speaks of being “hard pressed on every side” (see 2 Cor 4:8), and says that through many tribulations we must enter the Kingdom of God. God delivers His saints from tribulation, not by leaving them untested, but by granting them patience.
For if “tribulation produces patience, and patience experience” (Rom 5:3-4), then one who avoids tribulation deprives himself of experience as well. To put it simply, just as no one is crowned with the victor’s wreath without an opponent, so no one can become experienced without tribulations.
Thus He delivered me from all tribulations, not by freeing me from tribulations, but by granting, together with the trial, the power to endure (see 1 Cor 10:13).
Tribulation finds every righteous man because of the life he has chosen. He who turns aside from the broad and spacious way, and walks the afflicted and narrow way, is “found” by tribulations. The Prophet vividly depicted this truth when he said, “In the tribulations that have found us exceedingly” (Ps 45:2).
Like living creatures, tribulations catch us, producing patience in us; through patience, experience; and through experience, hope. Therefore the Apostle also says, “Through many tribulations we must enter the Kingdom of God.” And, “Many are the afflictions of the righteous” (Ps 33:20).
But one who has endured the trial of tribulation courageously and without confusion will say, “In all these things we are more than conquerors through Him Who loved us” (Rom 8:37). He is so far from rejecting tribulations or fearing them that, on the contrary, he turns the multitude of misfortunes into an occasion for boasting, saying, “And not only that, but we also glory in tribulations” (Rom 5:3).
After preaching here and in the vicinity of both Lystra and Derbe, they again visited the cities where they had first spread the faith. From these they had been forced to depart earlier than they wished because persecutions had arisen. They sought to confirm the new Christians in the faith and gave the newly founded churches a firm hierarchical organization. Then they returned to Antioch by the same road by which they had come.
After preaching the Gospel to this city and gaining quite a few disciples there, Paul and Barnabas undertook the return journey. They visited the Churches already founded in the regions of Asia Minor, confirming the young Christians in the faith and ordering Christian ecclesial life among them. Finally they returned to Syrian Antioch, from which they had undertaken their preaching journey. The Apostles remained in Antioch for no short time.
“Through many tribulations,” not small ones, take note, but many and varied, “we must enter the Kingdom of God.” Thus the Word of God has ordained. This same all-holy Word commanded us not to fear tribulations, because they are permitted to us by the providence of God. In permitting them by essential necessity and for our benefit, God’s providence watches over us without sleep and preserves us. So a physician, in order to heal the sick man, gives him bitter, repulsive, and painful medicines, while at the same time carefully tending him.
Having made many disciples: in Derbe the preaching of Paul and Barnabas was more successful, or at least more peaceful, than in Lystra. Here they were not subjected to persecution by the Jews, and they made many disciples.
From there, from Derbe, the apostles decided to undertake the return journey to Syrian Antioch. They had originally begun this whole journey into pagan lands from there (Acts 13:1 and following).
Yet they did not take the nearest route through Cilicia, which borders Lycaonia, and then by sea. Rather, they decided to visit all, or at least the chief, Christian communities they had founded in Asia Minor.
Therefore from Derbe they turned back again to Lystra, then to Iconium, then to Pisidian Antioch. These were all cities where they had suffered persecution, and where they had been threatened with death.
The historian briefly indicates the purpose of this visit below, when he describes in general terms their activity in all these cities.
After being beaten in Lystra, the Apostle Paul went with Barnabas to the city of Derbe, where they preached with their usual success. Then, through Lystra, Iconium, and Pisidian Antioch, they returned to Pamphylian, or Syrian, Antioch.
Everywhere they exhorted the Christians to be firm in the faith, and not to be troubled by the tribulations that fell to their lot, since these lead into the Kingdom of Heaven. Paul himself was an evident example for all, having been so beaten that he was thought dead.
“Do you see his zeal?” says Saint John Chrysostom. “Do you see his ardent and fiery earnestness? He entered the same city again. From this it becomes clear that, when he later withdrew, he did so because he wished to sow the word elsewhere, and because there was no need to provoke their rage.
This glorified them no less than miracles, and gave still greater joy. For true and pure joy is to endure something for Christ. It is impossible to receive the Kingdom except through the Cross. If in time of war one cannot be saved by giving oneself to ease, much less in this battle.
Whether we eat or walk, the enemy always stands beside us. Believe me, some can suffer things harsher than what Paul endured. Then he was stoned; now one can be struck by words heavier than stones.”
“Without labor and tribulations no one is justified. Therefore the Lord called the gates that lead to the Kingdom of Heaven narrow and strait, that is, full of constraint. Yet not every constraint or tribulation that comes along leads into the Kingdom of Heaven, but tribulation for faith in God.”
“It is not difficult to be assured that the teaching on tribulations for the sake of the Kingdom of Heaven is not merely temporary and particular, for the first Church. It is permanent and universal in Christianity. This is clear from the instructions of Jesus Christ Himself, which are not incidental or adapted to special circumstances, but fundamental and universal.”
“God is the need of the sorrowing heart. In happiness a man forgets God; in misfortune, by contrast, even those who have forgotten Him remember God. Frequent sufferings and tribulations, and especially mortal dangers, keep the soul in constant tension and striving toward God the Savior.
By preserving and sustaining the soul in this direction, they keep it, as far as possible, from every defilement of flesh and spirit, and truly bring it nearer to God. Thus a man attains the Kingdom of God through many tribulations.”
“On the next day, after the stoning, the Apostle withdrew to the neighboring city of Derbe. It lay near Lystra, but deeper in the mountains, on the border with Isauria. At that time Derbe belonged to the Galatian prince Amyntas, who had taken it from the tyrant Derbetes, a friend of Cicero.
In Derbe the apostles’ preaching had success. Probably at this time that Gaius of Derbe was also converted, who accompanied the Apostle during his journey through Macedonia, Greece, and Asia Minor (see Acts 20:4). Derbe was the final point of the Apostle’s journey. From there he returned to its starting point, Syrian Antioch, by the former route.”
“They returned to Lystra and Iconium and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the Kingdom of God.”
This account by the holy Evangelist Luke concerning the preaching of the holy apostles Paul and Barnabas presents a rather unusual manner of instruction. The purpose of the instruction, as you see from the account itself, was to strengthen the souls of the disciples in faith.
What means, then, do these divinely wise teachers employ for this? They foretell tribulations to the believers, and necessary tribulations, because through them one must attain the Kingdom of God. “Through many tribulations we must enter the Kingdom of God.”
Was there no need to fear that this dread truth would shake faith rather than strengthen it? Would it not have been better to conceal the dangerous foresight of dangers? No. The apostles do not conceal the teaching about tribulations lying ahead on the path to the Kingdom of God.
Evidently this teaching is necessary. They present this teaching, wishing to strengthen the souls of the disciples in faith. Evidently there is power in this teaching for strengthening faith.
“They returned to Lystra, Iconium, and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God” (Acts 14:21-22).
This account by the holy Evangelist Luke, concerning the preaching of the holy Apostles Paul and Barnabas, presents a rather unusual manner of instruction. As you see from the account itself, the aim of the instruction was to strengthen the souls of the disciples in the faith.
What means, then, do these divinely wise teachers use for this? They foretell tribulations to the faithful, and necessary tribulations, because through them one must attain the kingdom of God. “Through many tribulations we must enter the kingdom of God.”
Should it not have been feared that this stern truth would shake faith rather than strengthen it? Would it not have been better to conceal this dangerous foresight of dangers? No. The Apostles do not hide the teaching about tribulations lying on the path to the kingdom of God.
Clearly, this teaching is necessary. They set forth this teaching because they desire to strengthen the souls of the disciples in the faith. Clearly, there is power in this teaching to strengthen faith.
“Through many tribulations we must enter the kingdom of God.” The Apostles do not say, “through much knowledge we must enter the kingdom.” Yet this might seem fitting, in view of “the treasures of wisdom and knowledge” (Col 2:3) hidden in Christ.
Clearly, much knowledge is useful, but not absolutely necessary for attaining the kingdom of God. Indeed, the Publican attained justification, and therefore a near hope of the kingdom of God, not by much knowledge, but by deep humility.
He attained it not by lofty contemplations, but by a very simple prayer: “God, be merciful to me, a sinner” (Lk 18:13).
They do not say, “through much time we must enter the kingdom of God.” On earth, much is not attained quickly, and heaven seems farther away than earth. Clearly, length of time is not a strict condition for drawing near the kingdom of heaven.
Indeed, the thief on the cross, in a few hours, and perhaps even in a few minutes, completed the journey from the gates of Hades to the doors of Paradise.
They do not say, “through many labors and struggles we must enter the kingdom of God.” Yet it is true, according to the word of Jesus Christ Himself, that “the kingdom of heaven suffers violence” (Mt 11:12).
Clearly, success in the efforts by which the kingdom of heaven is obtained is not always determined by the weight of labors or the number of struggles.
The ring of the son of the kingdom was given to the prodigal son before he finished the labor of completing his penitent speech to his offended father.
He had barely managed to portray his unworthiness: “Father, I have sinned against heaven and before thee, and am no longer worthy to be called thy son” (Lk 15:21). He had not yet made his request, when more was granted him than he dared desire or hope.
Not through much knowledge, not through much time, not through many labors, but, say the Apostles, “through many tribulations we must enter the kingdom of God.” Clearly, tribulations are needed and useful above other means and helps for attaining the kingdom of God.
Reason that is not sufficiently subjected to faith, nor sufficiently enlightened by it, cannot at once perceive whether, and why, the path to the kingdom of God must necessarily lie through tribulations.
What necessity, it seems, is there to make man suffer in order afterward to make him blessed? From this the conjecture may arise that the teaching about tribulations for the sake of the kingdom of God applies only to the first Christians.
They had to endure persecutions from Jews and Gentiles before Christianity was established throughout the world. It was indeed to such Christians, and in such circumstances, that the Apostles Paul and Barnabas spoke of “many tribulations” for the sake of the kingdom of God.
Moreover, this was shortly after Paul, before their eyes in Lystra, had nearly been stoned to death for preaching Christianity.
Yet it is not hard to be assured that the teaching about tribulations for the sake of the kingdom of heaven is not merely temporary and particular. It is constant and universal in Christianity.
This is clear from the instructions of Jesus Christ Himself, not incidental instructions adapted to special circumstances, but fundamental and universal ones.
With what did He begin His teaching on the kingdom of heaven? “Blessed are the poor in spirit; blessed are those who mourn” (Mt 5:3-4).
The sense of poverty is, more or less, joined to the sense of sorrow. Mourning, even pious mourning, flows from the spring of sorrow.
Yet there must also be a time when, as Moses sweetened the bitter waters of Marah with wood, Christ sweetens the bitterness of pious mourning by the Cross.
With what does the Lord end His teaching on blessedness? “Blessed are you when they revile you and persecute you, and say every evil word against you falsely for My sake” (Mt 5:11).
Do you not see that the Lord’s teaching on blessedness begins with sorrow and ends with still greater sorrow?
What teaching can be more general for Christians than the teaching about following Christ? But in what does this teaching consist?
“If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his soul will lose it, and whoever loses his soul for My sake will find it” (Mt 16:24-25).
However much you lessen the force, however much you soften the meaning of these words of the Lord, you must still acknowledge that they foretell many tribulations for the follower of Christ.
If you take up the cross and follow Christ, where will you come? Plainly, to the place where He Himself was going when He took up the Cross. Therefore, you will come to Golgotha, to suffering, to crucifixion.
To “lose one’s soul” for Christ’s sake may mean to suffer martyrdom for Him. Yet martyrdom is not the common lot, while the Lord’s saying about losing the soul is common to all who are saved.
Or it may mean cutting off and putting to death in the soul the passionate movements that make up the life of the old man. It means drying up lust, quenching rage, bridling the impulses of self-will, and rejecting attachment to one’s own opinion.
The very expression “to lose the soul,” by which these struggles of Christ’s follower and these inner transformations are described, shows that many tribulations have a place here. They extend even to mortal combat and struggle.
The holy Apostle Peter teaches: “Since Christ suffered for us in the flesh, arm yourselves also with the same mind” (1 Pet 4:1).
Truly, the thought of Christ’s suffering for us can alone suffice to reconcile us with every tribulation and suffering for the sake of Christ and His kingdom.
If Christ, who committed no sin, suffered, can we sinners murmur against suffering? If Christ suffered for us, what ingratitude it would be not to wish to accept sorrow for His sake and His commandment.
If our beloved Savior drinks the cup of sufferings, should not love for Him thirst to partake of the cup of the Beloved?
If it “was necessary,” if it had to be, and if it accorded with the wise, righteous, and good judgment of God, “that Christ should suffer and enter into His glory” (Lk 24:26), and this “was necessary” for our sake, then how can we not believe that it is also necessary for us?
We too must, fittingly and rightly, conform ourselves to the example and lot of the Founder of our struggle, and “through many tribulations enter the kingdom of God.”
But if it is not enough for someone simply to believe, and he also needs to be convinced by reasoning that tribulations are necessary, we have this manner of instruction also in the words of the holy Apostle Peter.
“He who has suffered in the flesh has ceased from sin, that he should no longer live the rest of his time in the flesh for human passions, but for the will of God” (1 Pet 4:1-2).
Wondrous is this reasoning of the Apostle. It gives occasion for a question. Can man really not “cease from sin without suffering in the flesh,” when he has freedom to choose the better, and also help toward good from the grace of God?
I will not be so bold as to answer decisively a question at which the Apostle only hints.
But I will note that the matter of which the Apostle speaks is certainly known better by him than by us. He knows it as a God-enlightened Apostle and as an experienced struggler.
He had already walked not a little on the path of sufferings when he pointed out this path to Christians.
Certainly, his divine enlightenment and his experiences in suffering showed him the reason why a Christian must place himself in readiness for sufferings: “he who has suffered in the flesh has ceased from sin.”
Indeed, sin admitted by man has broken a path for itself into his heart and his being. If you drive it out by the effort of free will, with the help of grace, it strives to return by the path it has broken.
In the tracks of former sinful impressions, passionate and sinful movements come again. They are aroused by remembrance, by the presence of tempting objects, and by habit.
What, then, must be done in order to free oneself more decisively from sin? One must not only drive it out, but block, destroy, and abolish the path it has broken.
The soil of the heart must be dug deeply, so that the traces of sinful delight may be destroyed. The subtle roots of sin, deeply penetrating, must be torn out.
One must pass with fire along the paths of the inner senses, in order to cleanse them from the remnants of sinful impressions. Therefore tribulations and sufferings are necessary, so that “he who has suffered in the flesh has ceased from sin.”
Having thus found that tribulations, in the hand of Providence, are a cleansing instrument for the man being prepared for the kingdom of God, we should not be surprised if we find something else in the experience of the saints.
The higher the cleansing, the more often it is matched by especially many tribulations. “Many are the afflictions of the righteous” (Ps 33:20), says the Psalmist from observation.
He also confesses before God from his own experience: “In the multitude of my sorrows within my heart, Thy consolations gladdened my soul” (Ps 93:19).
“Destitute, afflicted, tormented” (Heb 11:37): with these traits the Apostle described the Old Testament strugglers of faith, without troubling to name them. So common and ordinary did he find these traits.
If the life of the New Testament strugglers of faith had to be depicted, the Apostles, Martyrs, and venerable saints would again be described by the same traits: “destitute, afflicted, tormented.”
Passages read together with this verse.
Greek text, 18 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS