Atos 4
John Chrysostom · Comentário Patrístico (catena)
Atos 4:1
Ere yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God's disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. "And the captain of the temple," it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding. — Homily on Acts 10
Atos 4:2
So then at first they did all for the sake of man's opinion or glory: but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, "Do ye wish to bring this man's blood on us?" O the folly! Persuaded that He was risen, and having received this proof of it, they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. Finding themselves overborne, they felt like persons who have been outwitted: as is the case with people who have been forestalled and made a sport of in some matter. — Homily on Acts 10
Atos 4:2
"Being grieved that they taught the people." Not merely because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. "Because they taught the people, and preached through Jesus the resurrection of the dead." So mighty was His Resurrection, that to others also He is the cause of a resurrection. — Homily on Acts 10
Atos 4:3
"By their teaching the people." For already they were in ill repute with them by reason of what they had done to Christ; so that they were rather increasing their own obloquy. "And they laid hands on them, and put them in hold until the morrow; for it was now eventide." In the case of Christ, however, they did not so; but having taken Him at midnight, they immediately led him away, and made no delay, being exceedingly in fear of the multitude: whereas in the case of the Apostles here, they were bold. And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that. — Homily on Acts 10
Atos 4:3
"And they laid hands on them, and put them in hold unto the next day; for it was now eventide." What impudence! They feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. "For it was now eventide," it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid. — Homily on Acts 10
Atos 4:4
Once there were three thousand - there were five thousand - and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great! — Homily on Acts 40
Atos 4:4
"Howbeit, many having heard the word, believed; and the number of the men was about five thousand." How was this? Did they see them in honor? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter's sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were their enemies incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. This again is of God's ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness. — Homily on Acts 10
Atos 4:5-6
"And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem." Again in Jerusalem: and there it is that men's blood is poured out; no reverence for their city either; "And Annas, and Caiaphas," etc. "And Annas," it says, "and Caiaphas." His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! — Homily on Acts 10
Atos 4:5-6
"And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem." For now along with the other evils of the times, the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. — Homily on Acts 10
Atos 4:7
His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! "By what name have ye done this?" Why dost thou not speak it, what it is, but keepest that out of sight? "By what name have ye done this?" — Homily on Acts 10
Atos 4:7
"And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?" And yet they knew it well; for it was because they were "grieved that they preached through Jesus the resurrection" that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. — Homily on Acts 10
Atos 4:8-9
"Ye rulers of the people," etc. Observe his wisdom: he does not say outright, "In the Name of Jesus we did it," but how? "In His Name this man"-He does not say, "was made whole by us;" but-"doth stand here before you whole." And again, "If we be examined concerning the good deed done to the impotent man." He hits them hard, that they are always making a crime of such acts, finding fault with works of beneficence done to men: and he reminds them of their former doings, that they run to do murder, and not only so, but make a crime of doing good deeds. — Homily on Acts 10
Atos 4:8-9
Observe what they say: "And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them." And now, I pray you, call to mind Christ's saying; "When they deliver you up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you." So that it was a mighty Power they enjoyed. What then says Peter? "Ye rulers of the people, and elders of Israel." Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, "Ye rulers of the people, and elders of Israel, if we be this day called to account of the good deed done to the impotent man." He takes them in hand right valiantly; by the opening of his speech he exposes them, and reminds them of the former things: that it is for a work of beneficence they are calling them to account. As if he had said, "In all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since we are even put upon our trial for a good deed done to an impotent man," not a rich man, not powerful, not noble-and yet who would feel envy in a case like this? It is a most forcible way of putting the case; and he shows that they are piercing their own selves. — Homily on Acts 10
Atos 4:10
"By what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth"-this is what would vex them most. For this was that which Christ had told the disciples, "What ye hear in the ear that preach ye upon the housetops."-"That in the name of Jesus Christ," he says, "of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole." Think not, he says that we conceal the country, or the nature of the death. "Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole." Again the death, again the resurrection. — Homily on Acts 10
Atos 4:10
"Be it known unto you all," etc. Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness-"Whom ye crucified! Whom God raised up"-this is bolder still! Think not that we hide what there is to be ashamed of. He says this all but tauntingly: and not merely says it, but dwells upon the matter. — Homily on Acts 10
Atos 4:11
"This," says he, "is the Stone which was set at naught by you builders;" and then he goes on to teach them, saying in addition, "Which is made the head of the corner"; that is to say, that the Stone is indeed approved! Great was the boldness they now had, in consequence of the miracle. — Homily on Acts 10
Atos 4:11
"This is the stone," he says, "which was set at nought of you builders, which is become the head of the corner." He reminds them also of a saying which was enough to frighten them. For it had been said, "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." — Homily on Acts 10
Atos 4:12
"Neither is there salvation in any other," Peter says. What wounds, think you, must these words inflict on them! "For there is none other name," he continues, "under heaven given among men, whereby we must be saved." Here he utters also lofty words. For when the object is, not to carry some point successfully, but only to show boldness he does not spare; for he was not afraid of striking too deep. Nor does he say simply, "By another;" but, "Neither is there salvation in any other": that is, He is able to save us. In this way he subdued their threatening. — Homily on Acts 10
Atos 4:12
And when there was need to teach, observe how they speak and allege many prophecies; but when the point was to use boldness of speech, then they only speak peremptorily. Thus "Neither," says he, "is there any other name under heaven given among men whereby we must be saved." It is manifest to all, he says, because not to us alone was that Name given; he cites even themselves as witnesses. "For there exists not another name under heaven, whereby we must be saved." This is the language of a soul which has renounced this present life. His exceeding out-spokenness proves here, that when he speaks in lowly terms of Christ, he does it not of fear, but of wise forbearance: but now that it was the fitting time, he speaks not in lowly terms: by this very thing intending to strike dismay into them. — Homily on Acts 10
Atos 4:13
Behold another miracle not less than the former. "And beholding the boldness of Peter and John," etc. "And they took knowledge of them that they had been with Jesus." Not without a meaning has the Evangelist set down this passage; but in saying, "they recognized them that they had been with Jesus," he means, in His Passion: for only these were with Him at that time, and then indeed they had seen them humble, dejected: and this it was that most surprised them: the greatness of the change. For in fact Annas and Caiaphas with their company were there, and these then also had stood by Him, and their boldness now amazed them. "And beholding the boldness." For not only their words; their very bearing showed it; that they should stand there so intrepidly to be tried in a cause like this, and with uttermost peril impending over them! Not only by their words, but by their gesture also, and their look and voice, and, in short, by everything about them, they manifested the boldness with which they confronted the people. From the things they uttered, they marvelled, perhaps: "that they were unlearned and common men:" for one may be unlearned, yet not a common or private man, and a common man, yet not unlearned. "Having perceived," it says. Whence? From what they said? Peter does not draw out long speeches, but then by his very manner and method he declares his confidence. "And they recognized them that they had been with Jesus." Which circumstance made them believe that it was from Him they had learned these things, and that they did all in the character of His disciples. — Homily on Acts 10
Atos 4:13
"Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus." The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. — Homily on Acts 10
Atos 4:14
But not less than the voice of these, the miracle uttered a voice of its own: and that sign itself stopped their mouths. "And beholding the man," etc. So that they would have been peremptory with them, if the man had not been with them. "We cannot deny it." So that they would have denied it, if the thing had not been so: if the testimony had not been that of the people in general. — Homily on Acts 10
Atos 4:14
"And beholding the man which was healed standing with them, they could say nothing against it." Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. — Homily on Acts 10
Atos 4:15-17
"But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?" See the difficulty they are in, and how the fear of men again does everything. As in the case of Christ, they were not able (as the saying is) to undo what is done, nor to cast it into the shade, but for all their hindering, the Faith did but gain ground the more; so was it now. "What shall we do?" O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? "For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name." — Homily on Acts 10
Atos 4:16
"What shall we do?" O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? "For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." — Homily on Acts 10
Atos 4:16
Do not then be doubtful, if though beaten we get the better of our beaters, if driven out we overcome our persecutors, if dying we put the living to fight. For when you take the power and also the love of God into account, there is nothing to prevent these wondrous and strange things from coming to pass, and that victory the most advantageous should shine upon us. For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, "What are we to do to these men?" For it is marvellous indeed, that though they had hold of them and had got them liable to their courts, and imprisoned them and beat them, they were yet at a loss and in perplexity, as they got overcome by the very things whereby they expected to conquer. And neither kings nor people, nor ranks of demons, nor the devil himself, had power to get the better of them, but were all overcome at a very great disadvantage, finding that all they planned against them became for them. And therefore he says, "we are more than conquerors." For this was a new rule of victory for men to prevail by their adversaries, and in no instance to be overcome, but to go forth to these struggles as if they themselves had the issue in their own hands. — Homily on Romans 15
Atos 4:17
"But that it spread no further among the people." And yet it was palpable to all men! But such is the nature of wickedness: everywhere it is shamed. "Let us straitly threaten them." What sayest thou? Threaten? And expect ye to stop the preaching? And yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail? — Homily on Acts 10
Atos 4:18
"And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus." See what effrontery is shown by these, and what greatness of mind by the Apostles. — Homily on Acts 10
Atos 4:18
"And they called them, and commanded them," etc. It had been much better for them to let them go. — Homily on Acts 10
Atos 4:19-20
"And Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." When the terror was abated (for that command was tantamount to their being dismissed), then also the Apostles speak more mildly: so far were they from mere bravery: "Whether it be right," says he: and "We cannot but speak." "Whether it be right in the sight of God to obey you rather than God." Here by "God" they mean Christ, for He it was that commanded them. And once more they confirm the fact of His Resurrection. "For we cannot but speak the things we have seen and heard:" so that we are witnesses who have a right to be believed. — Homily on Acts 10
Atos 4:19-20
"But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people." The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. — Homily on Acts 10
Atos 4:19-20
Already these as martyrs have borne testimony: set in the battle against all, they said, "We cannot but speak the things we have seen and heard." If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. For who, I would ask, were the frightened? those who said, "That it spread no further among people," or these who said, "we cannot but speak the things we have seen and heard?" And these had a delight, a freedom of speech, a joy surpassing all; those a despondency, a shame, a fear; for they feared the people. But these were not afraid of those; on the contrary, while these spake what they would, those did not what they would. Which were in chains and dangers? was it not these last? — Homily on Acts 10
Atos 4:20
"For we cannot but speak the things we have seen and heard:" so that we are witnesses who have a right to be believed. Already these as martyrs have borne testimony: set in the battle against all, they said, "We cannot but speak the things we have seen and heard." If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. — Homily on Acts 10
Atos 4:20
For better than all others he knows the nature of things. He knows that fierceness is not quenched by fierceness but by meekness. If you wish to see this in action, read the book of the Acts of the apostles and you will see how often, when the people of the Jews was rebelling and sharpening their teeth, these men, imitating the dove and answering with suitable meekness, released their wrath, quenched their madness and dissolved their impetuosity. For when they said, "We gave you strict orders not to teach in this name," the disciples, although they were able to work countless miracles, neither said nor did anything harsh but answered with all gentleness, saying, "Whether it is right to listen to you rather than to God, you must judge." — HOMILIES ON THE GOSPEL OF MATTHEW 33.3
Atos 4:21
"So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done." Again they threatened in vain. So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. "For My strength," it is said, "is made perfect in weakness." — Homily on Acts 10
Atos 4:22
The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. "For all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was showed." — Homily on Acts 10
Atos 4:23
See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, "How we served the priests!" nor were they ambitious of honor: but, we read, "they came unto their own company." Observe how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. — Homily on Acts 11
Atos 4:23
Not for their own glory did they tell the tale-how should such be their motive?-but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, "with one accord." — Homily on Acts 11
Atos 4:24
"And when they heard that," it is said, "with one accord they lifted up their voice to God, and said:" and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shown who was meet for the Apostleship, they said, "Thou, Lord, which knowest the heart of all men, show:" for it was a subject for Prescience there: but here, where the thing needed was that the mouths of their adversaries should be stopped, they speak of lordship; wherefore they begin thus: Lord, "the God that madest heaven and earth, and the sea, and all that in them is." — Homily on Acts 11
Atos 4:24
That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. "Lord, Thou the God that madest heaven and earth, the sea, and all that in them is." Observe how they say nothing idle, no old wives' talk and fables, but speak of His power. Just as Christ Himself said to the Jews, "If I by the Spirit of God do cast out devils: behold the Father also speaks by the Spirit." — Homily on Acts 11
Atos 4:25
It is to sue God, as one may say upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and show that they "imagine vain things." — Homily on Acts 11
Atos 4:26-27
Scripture is wont thus to speak of one as of many. "For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint, both Herod and Pontius Pilate, etc." Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God. — Homily on Acts 11
Atos 4:27-28
"For to do whatsoever Thy hand and Thy purpose determined before to be done." What means, "Thy hand?" Here he seems to me to denote one and the same thing by power and purpose, meaning that for Thee it is enough but to will: for it is not by power that one determines. "Whatsoever Thy hand," etc. i.e. Whatsoever Thou didst ordain: either this is the meaning, or, that by His hand He did effect. — Homily on Acts 11
Atos 4:27-28
Not they had power to do this: but Thou didst it all, Thou that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. "For to do whatever Thy hand," etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things Thou wouldest. — Homily on Acts 11
Atos 4:29
"And now, Lord, regard their threatenings." As at that time, it is said, they "imagined vain things," so "now," grant that their imaginations may be in vain: i.e. let not their threatenings come into accomplishment. And this they said not because they would themselves deprecate any hardship, but for the preaching's sake. For they do not say, "and deliver us out of dangers;" but what? "And grant unto Thy servants, that with all boldness they may speak Thy word." Thou Who didst bring to pass the former designs, bring these also to accomplishment. Observe, how they affirm God to be the Author of their confidence; and how they ask all for God's sake, nothing for their own glory or ambition. They promise for their own part, that they will not be dismayed. — Homily on Acts 11
Atos 4:29
Observe their largeness of mind. These are not words of imprecation. In saying, "their threatenings," they do not mean this or that thing specifically threatened, but only in general, the fact of their threatening, perhaps, as being formidable. In fact, the writer is concise in his narrative. And observe, they do not say, "Crush them, cast them down;" but what? "And grant unto Thy servants, that with all boldness they may speak Thy word." Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. — Homily on Acts 11
Atos 4:30
But they pray that signs may be wrought "by stretching forth Thy hand to heal, and that signs and wonders may be done:" for without these, however great the zeal they showed, they would be striving to no purpose. God assented to their prayer, and manifested this, by shaking the place. — Homily on Acts 11
Atos 4:30
"By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus." If in that Name the mighty deeds are wrought, great will be the boldness. — Homily on Acts 11
Atos 4:31
"The place was shaken," and that made them all the more unshaken. For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, "Then there shall be famines, and pestilences, and earthquakes in divers places." But then the wrath of which it was a sign was against the adversaries: as for the disciples, it filled them with the Spirit. Observe, even the Apostles, after the prayer, are "filled with the Holy Ghost." — Homily on Acts 11
Atos 4:31
"And when they had prayed, the place was shaken where they were assembled together." This was the proof that they were heard, and of His visitation. "And they were all filled with the Holy Ghost." What means, "They were filled?" It means, They were inflamed; and the Gift burned up within them. "And they spake the word of God with boldness." — Homily on Acts 11
Atos 4:31
"For when they had prayed," it is said, "the place was shaken." And wherefore this was done, hear from the prophet, when he says, "He looketh on the earth, and maketh it to tremble." For by this He made it manifest that He is present to their prayers. And again, another prophet saith, "The earth was shaken, and did tremble at the presence of the Lord." And God did this, both to make it more awful, and to lead them on to a courageous trust. "And they were all filled with the Holy Ghost, and they spake the word of God with boldness." They gained increased boldness. As it was the beginning of their work, and they had besought a sensible sign for their persuasion-but after this we nowhere find the like happening-therefore great was the encouragement they received. In fact, they had no means of proving that He was risen, save by miraculous signs. So that it was not only their own assurance that they sought: but that they might not be put to shame, but that they might speak with boldness. — Homily on Acts 11
Atos 4:32
Great, you perceive, is the virtue of this thing, seeing their was need of this grace even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: "Neither said any of them that aught of the things he possessed was his own," "but they had all things common." For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias. — Homily on Acts 11
Atos 4:32
Now say, did their love beget their poverty, or the poverty the love? In my opinion, the love begat the poverty, and then the poverty drew tight the cords of love. For observe what he says: "They were all of one heart and of one soul." Behold, heart and soul are what make the "together." "Neither said any of them that aught of the things which he possessed was his own; but they had all things common." — Homily on Acts 11
Atos 4:32
Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, "Silver and gold have I none"; and again, that "they were all together." But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest. — Homily on Acts 11
Atos 4:32
He knew that much strength arises from being together and assembling together. "For where two or three" (it is said) "are gathered together in My name, there am I in the midst of them"; and again, "That they may be One, as we" also are; and, "They had all one heart and [one] soul." And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. "And earnest prayer" (it is said) was "made by" the people. "As the manner of some is." Here he not only exhorted, but also blamed [them]. "And let us consider one another," he says, "to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpeneth iron," so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds. — Homily 19 on Hebrews
Atos 4:32
Thus they had all things and had nothing: for "they said that none of the things which they possessed was their own;" therefore all things were theirs. For he that considers all things to be common, will not only use his own, but also the things of others as if they belonged to him. But he that parts things off and sets himself as master over his own only, will not be master even of these. And this is plain from an example. He who possesses nothing at all, neither house, nor table, nor garment to spare, but for God's sake is bereft of all, uses the things which are in common as his own; and he shall receive from all whatsoever he may desire, and thus he that hath nothing possesses the things of all. But he that hath some things, will not be master even of these. For first, no one will give to him that hath possessions; and, secondly, his property shall belong to robbers and thieves and informers and changing events and be any body's rather than his. Paul, for instance, went up and down throughout all the world, carrying nothing with him, though he went neither unto friends nor kindred. Nay, at first he was a common enemy to all: but nevertheless he had all men's goods after he had made good his entrance. But Ananias and Sapphira, hastening to gain a little more than their own, lost all together with life itself. Withdraw then from thine own, that thou mayest use others' goods as thine own. — Homily 15 on 1 Corinthians
Atos 4:33
"And with great power the Apostles rendered their testimony of the resurrection." The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. "And great grace was upon them all." — Homily on Acts 11
Atos 4:33
"And with great power gave the Apostles witness," etc. Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul saith, "And my preaching was not with persuasive words of human wisdom, but with manifestation of the Spirit and of power." And it is not merely, With power, but, "With great power." — Homily on Acts 11
Atos 4:34-35
If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need. — Homily on Acts 11
Atos 4:34-35
How much gold think you would be collected? For my part, I conjecture-for of course it is not possible to speak exactly-that supposing all here, men and women, to empty out their whole property, lands, possessions, houses,-for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they set at liberty,-perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of juga is our city rated? How many of the population shall we say are Christians? shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands of pounds of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all. — Homily on Acts 11
Atos 4:34-35
But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute? — Homily on Acts 11
Atos 4:34-35
"For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles' feet; and distribution was made unto every man according as he had need." A great mark of honor this, that "they laid them at the Apostles' feet." To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. — Homily on Acts 11
Atos 4:34-35
But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? by taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? was ever any of them not provided for with plenty of everything? — Homily on Acts 11
Atos 4:34-35
"Neither was there any among them that lacked." Their feeling was just as if they were under the paternal roof, all for awhile sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property. — Homily on Acts 11
Atos 4:34-35
"And great grace," it says, "was upon them all; for neither was there any among them that lacked." This is why the grace was upon them all, for that "there was none that lacked:" that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. "For as many as were possessors," etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles' feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. — Homily on Acts 11
Atos 4:36-37
"And Joses, who by the Apostles was surnamed Barnabas, which is, being interpreted, The son of consolation." I do not think that this is the same with the companion of Matthias; for that person was also called Justus and Barsabas, but this, Joses and "Barnabas" ["son of consolation"]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. "A Levite, and of the country of Cyprus by birth." Observe on all occasions how the writer indicates the breaking up of the Law. But how was he also a "Cyprian by birth?" Because they then even removed to other countries, and still were called Levites. "Having land, sold it, and brought the price, and laid it at the Apostles' feet." — Homily on Acts 11
Atos 4:36-37
The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed; that, there being so great a multitude all doing the same, so great grace, so great miracles, he, taught by none of these, but blinded by covetousness, brought destruction upon his own head. "Having land," meaning that this was all he possessed, "sold it, and brought the money, and laid it at the Apostles' feet." — Homily on Acts 12