Homilies on Acts, Homily 11

“And when they were released, they went to their own people and reported everything the chief priests and elders had said to them.” They did not tell the story for their own glory (how could that be their motive?). What they were displaying was the evidence it contained of the grace of Christ. They told everything their adversaries had said, and they probably left out their own part. This made the hearers all the more courageous. What then? Once again they take refuge in the true Help, the invincible Alliance, and once again “with one accord.” “And when they heard this,” it says, “with one accord they lifted up their voice to God and said:” (v. 24) and they did so with great earnestness, for this was no haphazard prayer. Notice how exquisitely fitting the wording of their prayers is. For instance, when they asked to be shown who was fit for the Apostleship, they said, “You, Lord, Who know the hearts of all people, show:” (ch. i. 24) for that was a matter for Foreknowledge. But here, where what was needed was for their adversaries’ mouths to be shut, they speak of lordship. That is why they begin this way: Lord, “(Δέσποτα) the God Who made heaven and earth and the sea and everything in them: Who, by the Holy Spirit, through the mouth of Your servant David our father, said, Why did the nations rage, and the people plot vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ.” (v. 24–26.) They bring forward this prophecy in order to press their claim on God, so to speak, on the basis of His own covenants, and at the same time to comfort themselves with the thought that all their enemies’ plots are in vain. So this is what they are saying: Bring those words to fulfillment, and show that they “plot vain things.” “For truly,” they continue, “there were gathered together in this city against Your holy Child Jesus (Παἵδα), Whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, to do whatever Your hand and Your counsel had determined beforehand should be done. And now, Lord, look at their threats.” (v. 27–29.) Notice their magnanimity (φιλοσοφίαν). These are not words of cursing. When they say “their threats,” they do not mean this or that specific thing that was threatened, but only, in general, the fact that they made threats, perhaps because that was frightening. In fact, the writer is being concise in his narrative. And notice that they do not say, “Crush them, throw them down.” What do they say instead? “And grant to Your servants that they may speak Your word with all boldness.” Let us learn to pray this way too. And yet how angry a person would be after falling among men bent on killing him and making threats to that effect! How full of resentment! But these saints were not. “By stretching out Your hand to heal, and that signs and wonders may be done through the Name of Your holy Child Jesus.” (v. 30.) If the mighty works are done in that Name, the boldness will be great. “And when they had prayed, the place where they were gathered together was shaken.” (v. 31.) This was the proof that they had been heard, and of His visitation. “And they were all filled with the Holy Spirit.” What does “They were filled” mean? It means they were set on fire, and the Gift blazed up within them. “And they spoke the word of God with boldness. And the multitude of those who believed were of one heart and one soul.” (v. 32.) Do you see that along with the grace of God they also did their own part? For we should carefully notice everywhere that, together with the grace of God, they do their part as well. Just as Peter said above, “I have no silver and gold”; and again, that “they were all together.” (ch. iii. 6.) But here, after mentioning that they were heard, the sacred writer goes on to speak about them as well, and about the virtue they showed. Moreover, he is just about to begin the story of Sapphira and Ananias, and to show how detestable that couple’s conduct was, he first describes the noble behavior of everyone else. Now tell me: did their love produce their poverty, or did the poverty produce the love? In my opinion, the love produced the poverty, and then the poverty pulled the cords of love tight. For notice what he says: “They were all of one heart and one soul.” See, it is heart and soul that make up the “together.” “And none of them said that anything he possessed was his own, but they had everything in common. And with great power the Apostles discharged their testimony (ἀπεδίδουν) of the resurrection.” (v. 33.) The phrase shows that they were like people entrusted with a deposit: he speaks of it as a debt or obligation. That is, they boldly discharged, or paid off, their testimony to everyone. “And great grace was upon them all. Nor was there anyone among them who was in need.” (v. 34.) They felt just as if they were living under their father’s roof, all sharing alike for the time being. We cannot say that, although they did support the others, they did it with the feeling that the means they used to support them were still their own. No, what is admirable is this: they first gave up ownership of their property and then supported the others, precisely so that the support would not come from their own private means but from common property. “For all who owned lands or houses sold them, brought the proceeds of what was sold, and laid them at the Apostles’ feet; and it was distributed to each as anyone had need.” (v. 35.) This was a great mark of honor, that “they laid them at the Apostles’ feet. And Joses, who was surnamed Barnabas by the Apostles (‘which means, The son of consolation’).” (v. 36.) I do not think this is the same person as Matthias’s companion; for that man was also called Justus and [Barsabas, but this, Joses and] “Barnabas” [“son of consolation“]. I suppose he too received the name because of his virtue, as someone qualified and suited for this task. “A Levite, and from the country of Cyprus by birth.” Notice how at every turn the writer points to the breaking up of the Law. But how could he also be “a Cypriot by birth”? Because by then they had even moved to other countries and were still called Levites. “Having land, he sold it, brought the money, and laid it at the Apostles’ feet.” Now let us look again at what has been said. [“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.”] (Recapitulation, v. 23.) See how unpretentious the Apostles were, and how magnanimous. They did not go around boasting and saying, “How we handled (ἀπεχρησάμεθα) the priests!” Nor did they seek honor; instead, we read, “they came to their own people.” Notice how they do not throw themselves into trials, but when trials come, they endure them courageously. If it had been some other disciple, perhaps, emboldened by the crowd’s support, he might have hurled insults and vented any number of harsh words. But not these true philosophers; they do everything with mildness and gentleness. “And when they heard this,” we read, “with one accord they lifted up their voice to God.” (v. 24.) That cry came from joy and deep emotion. These are the prayers that actually accomplish something: prayers full of true philosophy, offered for such purposes, by such people, on such occasions, in such a way; all others are abominable and profane. “Lord, You are the God Who made heaven and earth, the sea, and everything in them.” Notice how they say nothing idle, no old wives’ tales and fables, but speak of His power. Just as Christ Himself said to the Jews, “If I cast out demons by the Spirit of God,” so, see, the Father also speaks by the Spirit. For what does it say? “Lord, the God Who, by the Holy Spirit, through the mouth of our father Your servant David, said, Why did the nations rage?” (v. 25.) Scripture often speaks this way, of one person as if of many. “For truly, Lord, against Your Holy Child Jesus, Whom You anointed, both Herod and Pontius Pilate,” etc. (v. 27.) Notice how even in prayer they describe the Passion in detail and attribute everything to God. That is: It was not they who had the power to do this; You did it all, You Who permitted it, Who call them to account, and yet brought it to fulfillment; You, the All-skillful and Wise, Who used Your enemies to serve Your own good pleasure. (v. 28.) “To do whatever Your hand,” etc. Here they speak of His surpassing Skill and Wisdom and Power. So they came together as enemies, with murderous intent, setting themselves in opposition, yet they did the things You wanted: “To do,” as it says, “whatever Your hand and Your purpose had determined beforehand should be done.” What does “Your hand” mean? Here he seems to me to mean one and the same thing by power and purpose, indicating that for You it is enough simply to will; for one does not determine anything by power. “Whatever Your hand,” etc., i.e., whatever You ordained. Either this is the meaning, or that He accomplished it by His hand. “And now, Lord, look at their threats.” (v. 29.) Just as back then, it says, they “plotted vain things,” so “now” grant that their plots may be in vain; that is, do not let their threats be carried out. And they said this not because they themselves wanted to escape any hardship, but for the sake of the preaching. For they do not say, “And rescue us from dangers.” What do they say instead? “And grant to Your servants that they may speak Your word with all boldness.” You Who brought the former designs to pass, bring these to fulfillment as well. Notice how they declare God to be the Author of their confidence, and how they ask for everything for God’s sake, nothing for their own glory or ambition. For their own part, they promise that they will not be dismayed; but they pray that signs may be done “by stretching out Your hand to heal, and that signs and wonders may be done:” (v. 30) for without these, however much zeal they showed, they would be striving to no purpose. God granted their prayer and showed this by shaking the place. For “when they had prayed,” it says, “the place was shaken.” (v. 31.) Hear from the prophet why this was done, when he says, “He looks on the earth and makes it tremble.” (Ps. civ. 32.) For by this He showed that He is present to their prayers. And again, another prophet says, “The earth was shaken and trembled at the presence of the Lord.” (Ps. xviii. 7; lxviii. 8.) And God did this both to make it more awe-inspiring and to lead them on to courageous confidence. “And they were all filled with the Holy Spirit, and they spoke the word of God with boldness.” They gained greater boldness. Since it was the beginning (of their work), and they had asked for a perceptible sign to convince them (πρὸς τὸ πεισθἥναι αὐτους)—though after this we never find anything like it happening—the encouragement they received was great. In fact, they had no way of proving that He was risen except by miraculous signs. So it was not only their own assurance (ἀσφαλείαν) that they were seeking, but that they might not be put to shame, and might speak with boldness. “The place was shaken,” and that made them all the more unshaken. For this is sometimes a sign of anger, sometimes of favor and providence; but on this occasion, of anger. For in those times it happened in an unusual way. Thus at the Crucifixion the earth was shaken, and the Lord Himself says, “Then there will be famines and plagues and earthquakes in various places.” (Matt. xxiv. 7.) But in that case the anger it signified was directed against the adversaries; as for the disciples, it filled them with the Spirit. Notice that even the Apostles, after the prayer, are “filled with the Holy Spirit.” “And the multitude of those who believed,” etc. (v. 32.) You see how great the power of this thing is, since there was need of this (grace) even in that Company. For this is the foundation of everything good, this thing that he now mentions for the second time, urging everyone to despise riches: “And none of them said that anything he possessed was his own,” “but they had everything in common.” For it is clear from the case of Sapphira and Ananias that this resulted not merely from the miraculous signs, but from their own choice. “And with great power the Apostles gave witness,” etc. (v. 33.) Not in word, but with power the Apostles presented their testimony of the Resurrection, just as Paul says, “And my preaching was not with persuasive words of human wisdom, but with a manifestation of the Spirit and of power.” And it is not merely “With power,” but “With great power.” (1 Cor. ii. 4.) “And great grace,” it says, “was upon them all; for there was no one among them who was in need.” (v. 34.) This is why the grace (was upon them all,) because “there was no one in need”: that is, because of the givers’ intense ardor, no one was in want. For they did not give part and hold back part; nor, when they gave everything, did they give it as their own. Moreover, they lived in great abundance: they removed all inequality from among themselves and established a fine order. “For all who owned,” etc. And they did this with great respect: they did not presume to put it into the Apostles’ hands, nor did they present it with a show, but brought it to the Apostles’ feet. They left it to them to be the distributors and made them the owners, so that from then on all expenses would be paid as from common property, not private property. This also helped them guard against craving empty praise. If this were done now, we would live more pleasant lives, rich and poor alike, and it would be no more pleasant for the poor than for the rich themselves. And if you like, let us sketch it out in words for a while and get at least this much pleasure from it, since you have no inclination to do it in practice. For at any rate this much is clear, even from what happened then: by selling their possessions they did not become needy, but made the needy rich. Still, let us now picture this situation in words: let everyone sell their possessions and bring them into the common fund—in words, I mean; let no one get agitated, rich or poor. How much gold do you think would be collected? For my part, I estimate (since of course it is impossible to be exact) that if everyone here, men and women, emptied out their entire property, lands, possessions, houses—I won’t mention slaves, since there was no such thing at that time, but no doubt those who were slaves they set free—perhaps a million pounds of gold would be collected; or rather, two or three times that much. Just think: at how many “juga” (yokes) is our city assessed? How many (of the population) should we say are Christians? Should we say a hundred thousand, and the rest Greeks and Jews? Then how many thousands (of pounds) of gold would be collected! And how many poor people are there? I do not think more than fifty thousand. Then what abundance there would be to feed that number every day! And yet if the food were shared in common, with everyone eating together, it would not require such a great outlay after all. “But,” you will ask, “what would we do after the money was spent?” Do you really think it could ever be spent? Wouldn’t the grace of God be ten thousand times greater? Wouldn’t the grace of God truly be poured out richly? In fact, wouldn’t we make it a heaven on earth? If, when the numbers were three thousand and five thousand, doing this was so splendidly successful, and none of them complained of poverty, how much more glorious would it be in so vast a multitude? And even among those outside, who would not contribute? But to show that it is living separately that is expensive and causes poverty, imagine a household with ten children, and the wife and husband: she works at her wool, and he brings home his earnings from his work outside. Now tell me: how would they spend the most? By eating together and sharing one house, or by living separately? Obviously by living separately. For if the ten children had to live apart, they would need ten separate rooms, ten tables, ten servants, and everything else in proportion. Isn’t this the very reason why, where there are many servants, they all eat at one table, so that the expense will not be so great? That’s how it is: division always brings decrease, while harmony and agreement bring increase. Those who live in the monasteries live just as the faithful did then. Has any of them ever died of hunger? Has any of them ever lacked an abundance of everything? Yet now, it seems, people are more afraid of this than of falling into a boundless, bottomless deep. But if we had actually tried it, then we would boldly venture on this plan (τοὕ πράγματος). And how much grace do you think there would be! For if back then, when there were no believers except the three thousand and the five thousand, when everyone throughout the world was an enemy, when they could not look for comfort anywhere, they still boldly undertook this plan with such success, how much more would that be the case now, when by the grace of God there are believers everywhere throughout the world? What Gentile would be left? For my part, I think there would not be a single one. Wouldn’t we attract everyone in this way and draw them to us? Yet if we only make steady progress, I trust in God that even this will come true. Just do as I say, and let us succeed in accomplishing things in their proper order; if God grants us life, I trust that we will soon bring you over to this way of life. First, regarding that law about swearing oaths: carry it out; establish it firmly. And let anyone who has kept it point out anyone who has not, and also call him to account and rebuke him sternly. For the (supra, Hom. viii.) appointed time (ἡ προθεσμία) is near, and I am conducting an inquiry into the matter, and anyone found guilty I will banish and exclude. But God forbid that any such person be found among us; rather, may it turn out that everyone has strictly kept this spiritual watchword. And just as in war it is the watchword that shows who are friends and who are strangers, so let it be now (for we too are engaged in a war now), so that we may recognize those who are truly our brothers. For how good it is for us to have this as our distinguishing mark, both here and in a foreign land! What a weapon this is against the devil’s very head! A mouth that does not know how to swear will soon both move God by its prayers and strike the devil a deadly blow. A mouth that does not know how to swear will also be unable to use insulting language. Throw this fire out of your tongue as you would throw it out of a house; drag this fire out. Give your tongue a little rest; make the sore less inflamed. Yes, I beg you, do this, so that I can go on to give you another lesson; for as long as this one is not done properly, I do not dare move on to any other. Learn this lesson perfectly, and you will be aware of what you have achieved; then I will introduce you to other laws, or rather, not I, but Christ. Plant this good thing in your soul, and little by little you will become a paradise of God, far better than that paradise of old. No serpent among you, no deadly tree, nothing of the kind. Root this habit deeply. If this is done, not only you who are present will benefit, but everyone in the whole world; and not only they, but those who will come after. For once a good habit has taken hold and is kept by everyone, it will be handed down through long ages, and no circumstances will be able to erase it. If the man who gathered sticks on the Sabbath was stoned, then the man who is doing something far more heinous than that gathering, the man who is piling up a load of sins (for that is what a multitude of oaths is), what will he undergo? What will he not have to endure? You will receive great help from God if you achieve this well. If I were to say, “Don’t be abusive,” you would immediately plead your anger to me; if I said, “Don’t be envious,” you would offer some other excuse. But in this case you have nothing of the kind to say. That is why I began with the easy commands, which is in fact the standard practice in every skill. And so one reaches the higher duties by first learning the much easier ones. You will see how easy it is when, having succeeded in this by the grace of God, you receive another command. Make it possible for me to speak out boldly before both Gentiles and Jews, and above all before God. Yes, I beg you by the love, by the labor pains I suffered to bring you to birth, “my little children.” I will not add what follows, “for whom I am again in labor”; nor will I say, “until Christ is formed in you.” (Gal. iv. 19). For I am convinced that Christ has been formed in you. I will use different words with you: “My brothers, dearly loved and longed for, my joy and my crown.” (Phil. iv. 1.) Believe me, I will use no other words. If ten thousand richly jeweled royal crowns were placed on my head right now, they could not give me the joy I feel at your growth in holiness; or rather, I do not think the monarch himself has a joy like the joy I have over you. Suppose he has come home victorious over all the nations at war with him; suppose he has won many other crowns besides the crown that is his by right, and received other diadems as tokens of his victory: I do not think he would rejoice over his trophies as I rejoice over your soul’s progress. For I exult as if I had a thousand crowns on my head, and I have good reason to rejoice. For if by the grace of God you achieve this good habit, you will have won a thousand battles far harder than his, wrestling and fighting against malicious demons and fiendish spirits with the tongue, not with the sword, but by the will. Just consider how much is gained if you do succeed! You will have uprooted, first, a heinous habit; second, a wicked notion that is the source of all evil, namely, the opinion that the thing is a matter of indifference and can do no harm; third, anger; fourth, greed; for all these are the offspring of swearing. What’s more, from this you will gain a sure footing on the road to all the other virtues. For just as children who learn their letters do not learn those alone, but through them are gradually taught to read, so it will be with you. That wicked notion will no longer deceive you; you will not say, “This is a matter of indifference”; you will no longer speak from mere habit, but will stand courageously against everything, so that, having perfected in every respect the virtue that accords with God, you may reap eternal blessings through the grace and loving-kindness of His Only-Begotten Son, to Whom with the Father and the Holy Spirit be glory, power, and honor, now and always, forever and ever. Amen.