Homily 11 — Acts 4, verses 23 to 35

“And when they had been let go, they went to their own people and reported everything the chief priests and elders had said to them.” [a]

It was not for their own glory that they told the story. How could that have been their motive? What they were showing was the proof it held of the grace of Christ. Everything their opponents had said, they reported; their own part they probably left out. And this made their hearers all the bolder. What then? Once more they flee to the true Help, the Ally no one can defeat, and once more “with one accord.” “And when they heard it,” it says, “they lifted up their voice to God with one accord, and said” (verse 24) — and said it with great earnestness, for this is no prayer made at random.

Notice how exactly right the wording of their prayers is. When they asked to be shown who was fit for the apostleship, they said, “You, Lord, who know the hearts of all people, show” (Acts 1, verse 24), for there the matter called for foreknowledge. But here, where what was needed was that their opponents’ mouths be stopped, they speak of his mastery. That is why they begin like this: “Master, 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 peoples plot vain things? The kings of the earth took their stand, and the rulers were gathered together against the Lord and against his Christ’” (verses 24 to 26). They bring forward this prophecy to press their suit with God, so to speak, on the strength of his own covenants; and at the same time to comfort themselves with the thought that all their enemies’ plotting is in vain. So this is what they are saying: Bring those words to fulfillment, and show that they “plot vain things.” “For truly,” they go on, “in this city there were gathered together against your holy Child Jesus, 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” (verses 27 to 29).

Notice their greatness of mind. These are not the words of people calling down curses. In saying “their threats,” they do not mean this or that particular thing threatened, but only, in general, the fact that they were threatening — perhaps because it was frightening. In fact, the writer tells his story briefly. And notice: they do not say, “Crush them, throw them down.” What, then? “And grant to your servants that they may speak your word with all boldness.” Let us learn to pray like this too. And yet think how full of anger a man would be when he had fallen among men bent on killing him and threatening to do it! How full of hostility! But not these holy men. “While you stretch out your hand to heal, and signs and wonders are done through the name of your holy Child Jesus” (verse 30). If the mighty deeds are done in that name, their boldness will be great.

“And when they had prayed, the place where they were gathered together was shaken” (verse 31). This was the proof that they had been heard, and of his coming to them. “And they were all filled with the Holy Spirit.” What does “they were filled” mean? It means they were set on fire; the gift blazed up inside them. “And they spoke the word of God with boldness. And the multitude of those who believed were of one heart and one soul” (verse 32). [e]

Do you see that together with the grace of God they also did their own part? It should be carefully noticed everywhere that, together with God’s grace, they do their part as well. Just so Peter said earlier, “Silver and gold I have none” (Acts 3, verse 6); and again, we were told that “they were all together.” But in this place, having told us that they were heard, the sacred writer goes on to speak about them too, and the virtue they showed. Besides, he is just about to tell the story of Sapphira and Ananias, and to show how hateful that couple’s conduct was, he first describes the noble behavior of the rest.

Now tell me: did their love give birth to their poverty, or their poverty to their love? In my opinion, the love gave birth to the poverty, and then the poverty drew the cords of love tight. For notice what he says: “They were all of one heart and one soul.” Look: heart and soul are what make the “together.” “And not one of them said that anything he possessed was his own, but they had all things in common. And with great power the apostles gave their testimony to the resurrection” (verse 33). The phrase shows them as people entrusted with a deposit. He speaks of it as a debt or obligation: that is, they boldly rendered their testimony, or paid it off, to everyone.

“And great grace was on them all. Nor was there anyone among them who lacked anything” (verse 34). They felt just as if they were living under their father’s roof, all sharing alike for the time being. And it cannot be said that, though they did support the rest, they did it feeling that the means they supported them with were still their own. No, the admirable thing is this: they first gave up ownership of their property and then supported the rest, precisely so that the support would not come as if from their own private means, but as from common property. “For as many as owned lands or houses sold them, and brought the price of what was sold, and laid it at the apostles’ feet; and it was distributed to each as anyone had need” (verse 35). This was a great mark of honor, that “they laid it at the apostles’ feet.” “And Joses, who was surnamed Barnabas by the apostles (which, translated, is Son of Consolation)” (verse 36).

I do not think this is the same man as Matthias’s companion, for that man was also called Justus and Barsabbas, while this one is called Joses and Barnabas, “Son of Consolation.” I suppose he too received the name because of his virtue, as someone suited and fitted for this work. “A Levite, a native of Cyprus.” Notice how on every occasion the writer points to the breaking up of the law. But how was he also “a native of Cyprus”? Because even then they moved away to other countries and were still called Levites. “Having a field, he sold it, and brought the money and laid it at the apostles’ feet.” [g]

Let us now go back over what has been said. “And when they had been let go, they went to their own people and reported everything the chief priests and elders had said to them” (Acts 4, verse 23). See how free of display the apostles were, and their greatness of mind. They did not go around boasting and saying, “How we handled the priests!” They were not hungry for honor. No, we read that “they went to their own people.” Notice how they do not throw themselves into trials, but when trials come, they bear them with courage. If it had been one of the other disciples, he might perhaps, emboldened by the backing of the crowd, have insulted them and let loose any number of harsh words. But not so these true philosophers: they do everything with mildness and gentleness.

“And when they heard it,” we read, “they lifted up their voice to God with one accord” (verse 24). That shout came from joy and deep feeling. Such indeed are the prayers that do their work: prayers full of true philosophy, prayers offered for such things, by such people, at such times, in such a way. All others are detestable and unholy. “Master, you are the God who made heaven and earth and 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 here, notice, the Father too speaks by the Spirit. For what does it say? “Master, the God who by the Holy Spirit, through the mouth of our father your servant David, said, ‘Why did the nations rage?’” (verse 25). Scripture has this way of speaking of one person as though of many.

“For truly, Lord, against your holy Child Jesus, whom you anointed, both Herod and Pontius Pilate,” and the rest (verse 27). Notice how even in prayer they describe his suffering in detail and refer everything to God. That is: It was not they who had the power to do this; you did it all — you who allowed it, who call to account, and yet brought it to fulfillment; you, the all-skillful and wise, who made your enemies serve your own good pleasure (verse 28). “To do whatever your hand,” and the rest. Here they speak of his surpassing skill and wisdom and power. So they came together as enemies, with murderous intent, as opponents; yet they did the things you willed: “to do,” as it says, “whatever your hand and your purpose 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: that for you it is enough simply to will. For it is not by power that one determines. “Whatever your hand,” and the rest — that is, whatever you ordained. Either this is the meaning, or that he accomplished it by his hand.

“And now, Lord, look at their threats” (verse 29). As at that time, it says, they “plotted vain things,” so “now” grant that their plots may be in vain: that is, do not let their threats come to fulfillment. And they said this not because they themselves wanted to be spared any hardship, but for the sake of the preaching. For they do not say, “And rescue us from dangers.” What, then? “And grant to your servants that they may speak your word with all boldness.” You who brought the earlier plans to fulfillment, bring these to fulfillment too. Notice how they declare God to be the source of their confidence, and how they ask everything for God’s sake and 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, “while you stretch out your hand to heal, and signs and wonders are done” (verse 30). For without these, however great the zeal they showed, they would be striving to no purpose.

God agreed to their prayer, and showed it by shaking the place. For “when they had prayed,” it says, “the place was shaken” (verse 31). Why this was done, hear from the prophet, when he says, “He looks on the earth and makes it tremble” (Psalm 104, verse 32). By this he made it plain that he is present to their prayers. And again another prophet says, “The earth was shaken and trembled at the presence of the Lord” (Psalm 18, verse 7; Psalm 68, verse 8). God did this both to make it more awe-inspiring and to lead them on to a courageous trust. “And they were all filled with the Holy Spirit, and they spoke the word of God with boldness.” They gained greater boldness. It was the beginning of their work, and they had asked for a sign their senses could perceive, so as to be convinced — though after this we nowhere find anything like it happening — and so the encouragement they received was great. In fact, they had no way of proving that he had risen except by miraculous signs. So it was not only their own certainty they sought, 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 wrath, and sometimes of favor and providence; but on the present occasion, of wrath. For in those times it happened in an unusual way. So at the crucifixion the earth was shaken, and the Lord himself says, “Then there will be famines and epidemics and earthquakes in various places” (Matthew 24, verse 7). But then the wrath it signaled was against the adversaries; as for the disciples, it filled them with the Spirit. Notice: even the apostles, after the prayer, are “filled with the Holy Spirit.”

“And the multitude of those who believed,” and the rest (verse 32). You see how great the virtue of this thing is, since there was need of this grace even in that company. For this is the foundation of every good thing, and he mentions it now for the second time, urging everyone to despise riches: “Not one of them said that anything he possessed was his own, but they had all things in common.” That this came not merely from the miraculous signs but from their own free choice is clear from the case of Sapphira and Ananias. “And with great power the apostles gave their testimony,” and the rest (verse 33). Not in word but with power the apostles set forth their testimony to the resurrection, just as Paul says, “And my preaching was not in persuasive words of human wisdom, but in demonstration of the Spirit and of power” (First Corinthians 2, verse 4). And it is not merely “with power,” but “with great power.”

“And great grace,” it says, “was on them all; for there was no one among them who lacked anything” (verse 34). This is why grace was on them all: because “there was no one who lacked” — that is, because of the givers’ intense eagerness, no one was in want. For they did not give part and keep back part; nor, when they gave everything, did they give it as their own. And besides, they lived in great abundance: they removed all inequality from among them and made a fine order. “For as many as owned,” and the rest. And they did this with great respect: they did not presume to put it into the apostles’ hands, nor did they present it with display, but brought it to the apostles’ feet. They left it to them to be the distributors; they made them the owners, so that from then on everything would be paid for as from common property, not private. This also helped protect them against empty glory.

If this were done now, we would lead happier lives, rich and poor alike — and it would be no more pleasant for the poor than for the rich themselves. If you like, let us sketch it for a while now in words, and get at least this pleasure out of it, since you have no mind for it in your actions. For this much at any rate is clear even from what happened then: by selling their possessions they did not end up in need, but made rich those who were in need. However, let us sketch this state of things in words. Let everyone sell their possessions and bring them into the common stock — in words, I mean; let no one get excited, rich or poor.

How much gold do you think would be collected? For my part I guess — for of course it is impossible to speak exactly — that if everyone here, men and women, were to empty out their whole property, lands, possessions, houses (I will not speak of slaves, since at that time there was no such thing, but no doubt those who were slaves they set free), perhaps about three-quarters of a million pounds of gold would be collected; no, twice or three times as much. For consider: at how many “yokes” is our city assessed? How many of its people shall we say are Christians? Shall 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 are there? I do not think more than fifty thousand. Then to feed that number every day, what abundance there would be! And yet if the food were taken in common, with everyone eating together, it would not need such a great outlay after all.

But, you will ask, “What would we do when the money was spent?” Do you think it could ever be spent? Would not the grace of God be ten thousand times greater? Would not the grace of God be poured out richly indeed? Why, would we not make it a heaven on earth? If, where the numbers were three thousand and five thousand, this thing had such splendid success, and none of them complained of poverty, how much more glorious would it be in so vast a multitude? And even of those outside, who would not contribute?

To show that it is living separately that is expensive and causes poverty, suppose there is a house with ten children, and the wife and the husband — she works at her wool, and he brings home his earnings from his work outside. Now tell me: which way would they spend more — by eating together and living in one house, or by living separately? By living separately, of course. For if the ten children must live apart, they would need ten separate rooms, ten tables, ten servants, and all their other spending in proportion. Is that not the very reason why, where there are many servants, they all have one table — so that the expense will not be so great? For that is how it is: division always brings reduction, while harmony and agreement bring increase.

The people who live in the monasteries live just as the faithful did then. Well, did any of them ever die of hunger? Was any of them ever not provided with plenty of everything? But now, it seems, people are more afraid of this than of falling into a boundless, bottomless deep. If we had actually tried it, then we would boldly take up this plan. And what grace, do you think, there would be! For if at that time, when there were no believers but the three thousand and the five thousand, when everyone throughout the world was an enemy, when they could look for comfort nowhere, they still boldly took up this plan with such success, how much more would that be so now, when by the grace of God there are believers everywhere throughout the world? What pagan would be left? For my part, I think not one. We would so win them all over and draw them to us.

But still, if only we make steady progress, I trust in God that even this will come about. Only do as I say, and let us achieve things successfully in their proper order. If God grants us life, I trust we will soon bring you over to this way of life.

First, as regards that law about swearing: carry it out, establish it firmly. Let the one who has kept it point out the one who has not, and call him to account as well, and rebuke him sternly. For the deadline is at hand, and I am making inquiries into the matter, and whoever is found guilty I will banish and shut out. But far from it! May no one like that be found among us. Rather, may it turn out that all have strictly kept this spiritual watchword. And as in war it is by the watchword that friends and strangers are known, so let it be now — for now too we are engaged in a war — so that we may know which are truly our brothers and sisters. What a good thing it is to have this as our badge, 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 win God over in prayer and strike the devil a deadly blow. A mouth that does not know how to swear will also be unable to use insulting language. [o]

Throw this fire out of your tongue, as you would out of a house: drag this fire out. Give your tongue a little rest; let the sore grow less inflamed. Yes, I beg you, do this, so that I may go on to set you another lesson. For as long as this one is not done properly, I do not dare pass on to any other. Let this lesson be learned perfectly, and you will know for yourselves what you have achieved; and 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. Fix this habit deep.

If this is done, not only you who are here will benefit, but everyone in the whole world; and not they alone, but those who come after as well. For once a good habit has come in and is kept by all, it will be handed on for long ages, and no circumstances will be able to wipe it out. If the man who gathered sticks on the Sabbath was stoned, what will the man suffer who is doing a far more wicked work 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 not have to endure? You will receive great help from God if you accomplish this well. [p]

If I were to say, “Do not be abusive,” you would at once plead your anger to me; if I should say, “Do not be envious,” you would bring 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 regular practice in every art: one comes to the higher tasks by first learning those that are far easier.

How easy it is you will see when, by the grace of God, you have succeeded in this and receive another command.

Put it in my power to speak out boldly in the presence of pagans and of Jews, and above all of God. Yes, I beg you by love, by the pains with which I labored to give you birth — “my little children.” I will not add what follows, “with whom I am in labor again,” nor will I say, “until Christ is formed in you” (Galatians 4, verse 19). For I am convinced that Christ has been formed in you. I will use other words toward you: “My brothers and sisters, dearly loved and longed for, my joy and my crown” (Philippians 4, verse 1). Believe me, I will use no other words.

If at this moment ten thousand royal crowns, richly set with jewels, were placed on my head, they could not give me the joy I feel at your growth in holiness. In fact, I do not think the monarch himself has a joy like the one with which I rejoice 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 one 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 well I may 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 with malicious demons and fiendish spirits — with the tongue, not with the sword, but by the will.

For consider how much is gained, if you do succeed! You will have rooted out, first, a wicked habit; second, a wrong notion, the source of every evil — namely, the opinion that the thing does not matter and can do no harm; third, anger; fourth, greed. For all these are the offspring of swearing. What is more, from this you will gain a sure footing on the way to all the other virtues. For just as children, when they learn their letters, do not learn the letters alone but by means of them are gradually taught to read, so it will be with you. That wrong notion will no longer deceive you. You will not say, “This does not matter”; you will no longer speak from mere habit, but will stand firm like men against it all; so that, having perfected in every part the virtue that is according to God, you may reap eternal blessings, through the grace and love for humankind of his only Son, to whom, with the Father and the Holy Spirit, be glory, power and honor, now and always, and forever and ever. Amen.