Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cling unto the Lord.
All Commentaries on Acts 11:23 Go To Acts 11
John Chrysostom
AD 407
and by this he converted more. And much people was added unto the Lord. Why do they not write to Paul, but send Barnabas? They did not yet know the virtue of the man: but it is providentially ordered that Barnabas should come. As there was a multitude, and none to hinder, well might the faith grow, and above all because they had no trials to undergo. Paul also preaches, and is no longer compelled to flee. And it is well ordered, that not they speak of the famine, but the prophets. The men of Antioch also did not take it amiss that they sent not the Apostles, but were content with their teachers: so fervent were they all for the word. They did not wait for the famine to come, but before this they sent: according as each had the ability. And observe, among the Apostles, others are put in charge with this trust, but here Paul and Barnabas. For this was no small order (οἰκονομία) of Providence. Besides, it was the beginning, and it was not fit they should be offended.
As each had the ability, they sent. But now, none does this, although there is a famine more grievous than that. For the cases are not alike, for (all) to bear the calamity in common, and, while all (the rest) abound, for the poorer to be famishing. And the expression shows that the givers also were poor, for, it says, as each of them had the means. A twofold famine, even as the abundance is twofold: a severe famine, a famine not of hearing the word of the Lord, but of being nourished by alms. Then, both the poor in Judea enjoyed the benefit, and so did those in Antioch who gave their money; yea, these more than those: but now, both we and the poor are famishing: they being in lack of necessary sustenance, and we in luxurious living, lacking the mercy of God. But this is a food, than which nothing can be more necessary. This is not a food, from which one has to undergo the evils of repletion: not a food, of which the most part ends in the draught. (ἀ φεδρὥνα.) Nothing more beauteous, nothing more healthful, than a soul nurtured by this food: it is set high above all disease, all pestilence, all indigestion and distemper: none shall be able to overcome it, (ἑ λεἵν) but just as, if one's body were made of adamant, no iron, nor anything else, would have power to hurt it, even so when the soul is firmly compact by almsgiving, nothing at all shall be able to overcome it. For say, what shall spoil this? Shall poverty? It cannot be, for it is laid up in the royal treasuries. But shall robber and housebreaker? Nay, those are walls which none shall be able to break through. But shall the worm? Nay, this treasure is set far above the reach of this mischief also. But shall envy and the evil eye? Nay, neither by these can it be overcome. But shall false accusations and plottings of evil? No, neither shall this be, for safe as in an asylum is this treasure. But it were a shame should I make it appear as if the advantages which belong to almsgiving were only these (the absence of these evils), and not (the presence of) their opposites. For in truth it is not merely that it is secure from ill-will; it also gets abundant blessing from those whom it benefits. For as the cruel and unmerciful not only have for enemies those whom they have injured, but those also who are not themselves hurt, partake the grief and join in the accusation: so those that have done great good have not only those who are benefited, but those also who are not themselves affected, to speak their praises. Again (that), it is secure from the attacks of the evil-disposed, and robbers, and housebreakers— what, is this all the good, or is it this— that besides the not suffering diminution, it grows also and increases into multitude? What more shameful than Nebuchadnezzar, what more foul, what more iniquitous? The man was impious; after tokens and signs without number he refused to come to his senses (ανενεγκεἵν), but cast the servants of God into a furnace: and (yet) after these doings, he worshipped. What then said the Prophet? Wherefore, says he, O king let my counsel be acceptable unto you, ransom (λύτρωσαι) your sins by alms, and your iniquities by mercies to the poor: perhaps there shall be pardon for your transgressions. Daniel 3:27 In so speaking, he said it not doubting, nay, with entire confidence, but wishing to put him in greater fear, and to make a stronger necessity of doing these things. For if he had spoken it as a thing unquestionable, the king would have been more supine: just as it is with us, we then most urge some person (whom we wish to persuade), when they say to us, Exhort such an one, and do not add, he will be sure to hear, but only, perhaps he will hear: for by leaving it doubtful, the fear is made greater, and urges him the more. This is the reason why the Prophet did not make the thing certain to him. What do you say? For so great impieties shall there be pardon? Yes. There is no sin, which alms cannot cleanse, none, which alms cannot quench: all sin is beneath this: it is a medicine adapted for every wound. What worse than a publican? The very matter (ὑ πόθεσις) (of his occupation) is altogether one of injustice: and yet Zaccheus washed away all these (sins). Mark how even Christ shows this, by the care taken to have a purse, and to bear the contributions put into it. And Paul also says, Only that we remember the poor Galatians 2:10: and everywhere the Scripture has much discourse concerning this matter. The ransom, it says, of a man's soul is his own wealth Proverbs 13:8: and with reason: for, says (Christ), if you would be perfect, sell what you have, and give to the poor, and come, follow Me. Matthew 19:21 This may well be part of perfection. But alms may be done not only by money, but by acts. For example: one may kindly stand (προστἥναι) by a person (to succor and defend him), one may reach to him a helping hand: the service rendered (προστασία) by acts has often done more good even than money. Let us set to work all the different kinds of almsgiving. Can you do alms by money? Be not slack. Can you by good offices? Say not, Because I have no money, this is nothing. This is a very great point: look upon it as if you had given gold. Can you do it by kind attentions (θεραπείας)? Do this also. For instance, if you be a physician, (give) your skill: for this also is a great matter. Can you by counsel? This (service) is much greater than all: this (alms) is better than all, or it is also more, by how much the gain it has is greater. For in so doing you put away not starvation, but a grievous death. ch. 3:6; 6:4 With such alms the Apostles above measure abounded: therefore it was that the distribution of money they put into the hands of those after them, themselves exhibiting the (mercy) shown by words. Or is it, think you, a small alms, to a lost, castaway soul, a soul in uttermost jeopardy, possessed by a burning fever (πυρώσεως), to be able to rid it of its disease? For example, do you see one possessed by love of money? Pity the man. Is he in danger of suffocation? Quench his fire. What if he will not be persuaded? Do your part, and be not remiss. Have you seen him in bonds?— for wealth is indeed bonds. Matthew 25:35 ff. Go to him, visit him, console him, try to release him of his bonds. If he refuse, he shall bear the blame himself. Have you seen him naked, and a stranger?— for he is indeed naked, and a stranger to heaven. Bring him to your own inn, clothe him with the garment of virtue, give him the city which is in heaven. What if I myself be naked? say you. Clothe also yourself first: if you know that you are naked, assuredly you know that you need to be clothed; if you know what sort of nakedness this is. What numbers of women now wear silken apparel but are indeed naked of the garments of virtue! Let their husbands clothe these women. But they will not admit those garments; they choose to have these. Then do this also first: induce them to have a longing for those garments: show them that they are naked: speak to them of judgment to come: answer me, what is the clothing we shall need there? But if you will bear with me, I also will show you this nakedness. He that is naked, when it is cold, shrinks and shudders, and stands there cowering, and with his arms folded: but in summer heat, not so. If then I shall prove to you that your rich men, and rich women, the more they put on, the more naked they are, do not take it amiss. How then, I ask you, when we raise the subject of hell-fire, and of the torments there? Do not these shrink and shudder more than those naked ones? Do they not bitterly groan and condemn themselves? What? When they come to this or that man, and say to him, Pray for me, do they not speak the same words as those (naked wretches)?
Now indeed, after all that we can say, the nakedness is not yet apparent: but it will be plain enough there. How, and in what way? When these silken garments and precious stones shall have perished, and it shall be only by the garments of virtue and of vice that all men are shown, when the poor shall be clad with exceeding glory, but the rich, naked and in disgraceful sort, shall be haled away to their punishments. What more naked (Edd. more dainty) 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 were the benefit? So it is in the case of these women. 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. For just as, if one were to strip any decent person, that person would be ashamed, and would shrink and cower out of sight; just so the soul, if we wish to see it, the soul which has not these garments, blushes for shame. How many women, think you, at this moment feel ashamed, and would fain sink to the very depth, as if seeking some sort of curtain, or screen, that they may not hear these words? But those who have no evil conscience, are exhilarated, rejoice, find delight, and gayly deck themselves (ἐ γκαλλωπίζονται) with the things said. Hear concerning that blessed Thekla, how, that she might see Paul, she gave even her gold: and you will not give even a farthing that you may see Christ: you admire what she did, but dost not emulate her. Do you not hear that Blessed are the merciful, for they shall obtain mercy? Matthew 5:7 What is the gain of your costly garments? How long shall we continue agape for this attire? 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.
