Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 585] Cassiodorus on Acts 11:2

"And when he was come up to Jerusalem, they that were of the circumcision contended with him." When Peter was come up to Jerusalem, faithful Jews contended with him as to why he had gone in to men uncircumcised and had eaten with them. But he related truthfully by what vision he had been warned and what injunction he had received from the Divinity. Having heard that, all the people gave thanks to God because the Lord Christ had granted life-giving repentance and the gifts of the Holy Ghost to the Gentiles too.

Source: Complexiones on the Acts of the Apostles

[AD 220] Tertullian on Acts 11:3

Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).

Source: On Modesty

[AD 407] John Chrysostom on Acts 11:3

The question was not “Why did you preach to them?” but “Why did you eat with them?” But Peter does not respond to this frigid (yes, frigid) objection; he relies on this profound argument: if they had received the Spirit, how could one refuse to give them baptism? But why did they not object in the case of the Samaritans? For on the contrary, neither before nor after their baptism was there any controversy, and they did not become angry on that occasion but, on hearing the news, sent the apostles for this very purpose. As a matter of fact, even here they are not complaining of this, for they knew it was of divine grace. What they ask is, “Why did you eat with them?” Besides, the difference between Samaritans and Gentiles is not so great. Surely it was part of the divine plan for Peter to be accused, so that they too might learn. For Peter would not have spoken without cause.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 24

[AD 604] Gregory the Dialogist on Acts 11:3

For if, when he was blamed by the believers, he had paid regard to the authority that he had received in holy church, he might have replied that the sheep should not dare to find fault with the shepherd to whom they had been committed. But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and he even produced witnesses to defend him from blame, saying, “Moreover these six brothers accompanied me.” If, then, the pastor of the church, the prince of the apostles, who singularly did signs and miracles, did not disdain humbly to give a reason in defending himself from blame, how much more ought we sinners, when we are blamed for anything, to pacify those who blame us by giving a reason humbly!

Source: LETTER 45

[AD 407] John Chrysostom on Acts 11:4

The words were not those of the prudent Peter but of the Spirit. And in his defense he showed God as the absolute author and himself as the author of nothing. He said what he did in his ecstasy, “I was in the city of Joppa, and he showed the vessel, as I have said before; and again he said and I did not hear. The Spirit ordered me to leave, and so, after leaving, I did not run. I said that God had sent me, and so I did not baptize after these things, but again God did everything. God himself baptized, not I.”

Source: CATENA ON THE ACTS OF THE APOSTLES 11.4

[AD 735] Bede on Acts 11:6

And I saw the four-footed animals of the earth, and beasts, and reptiles, and birds of the sky, etc. I am amazed how these things are interpreted concerning certain foods prohibited by the old law but now allowed to be eaten, when neither serpents nor reptiles can be eaten, nor did Peter understand it this way, but that all people are equally called to the Gospel of Christ, and no one is impure by nature. For he was not rebuked for eating beasts but for associating with Gentiles, he explained the mystery of this vision.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 11:10

The essential points were those (that ensued at Cæsarea); but by these he prepares the way for them. Observe how he justifies himself (by reasons), and forbears to use his authority as teacher. For the more mildly he expresses himself, the more tractable he makes them. At no time, says he, has anything common or unclean entered into my mouth.— And, behold— this too was part of his defence— three men stood at the house in which I was, sent to me from Cæsarea. And the Spirit bade me go with them, nothing doubting.

[AD 735] Bede on Acts 11:12

But these six brothers also came with me. Beautifully, the testimony of the seven-fold number of brothers is the outpouring of the sevenfold grace of the Holy Spirit. Elsewhere. Because the world was formed in six days, the works are shown to be complete by the six brothers. They well accompany the teacher when they demonstrate to their listeners examples of perfect operation during words of exhortation.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 11:15

Then why did not this happen alone? Of superabundance (ἐ κ περιουσίας) this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor*: saying to them, Who have received the Holy Ghost even as we. And not content with this, he reminds them also of the words of the Lord: Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but you shall be baptized with the Holy Ghost.

[AD 407] John Chrysostom on Acts 11:15

It was out of superabundance that this [sending of the Holy Spirit] takes place, to show that even the beginning did not come from the apostle. For if Peter had set out of his own accord and [the Holy Spirit had not come first], they would have been completely thunder-struck. Consequently, from the start he tries to bring their thoughts around to his side by saying, “who have received the Holy Spirit just as we have.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 24

[AD 253] Origen of Alexandria on Acts 11:16

The people received John, who was less than Christ. They reflected and thought, “Perhaps he is the Christ.” But they did not receive him who had come, who was greater than John. Do you want to know the reason? Recognize this: John’s baptism could be seen; the baptism of Christ was invisible. John said, “For I baptize you in water, but he who comes after me is greater than I. He will baptize you in the Holy Spirit and in fire.” When does Jesus baptize “with the Holy Spirit”? And again, when does he baptize “with fire”? Does he baptize at one and the same time “with Spirit and fire,” or at distinct and different times? He says, “But you will be baptized with the Holy Spirit not many days hence.” After his ascension into heaven, the apostles were baptized “with the Holy Spirit.” But Scripture does not record that they were baptized “with fire.”5At the Jordan River, John awaited those who came for baptism. Some he rejected, saying, “generation of vipers,” and so on. But those who confessed their faults and sins he received. In the same way, the Lord Jesus Christ will stand in the river of fire near the “flaming sword.” If anyone desires to pass over to paradise after departing this life and needs cleansing, Christ will baptize him in this river and send him across to the place he longs for. But whoever does not have the sign of earlier baptisms, him Christ will not baptize in the fiery bath. For it is fitting that one should be baptized in “water and the Spirit.” Then, when he comes to the fiery river, he can show that he preserved the bathing in water and the Spirit. Then he will deserve to receive in addition the baptism in Christ Jesus, to whom be glory and power for ages of ages. Amen.

Source: HOMILIES ON THE GOSPEL OF LUKE 24

[AD 407] John Chrysostom on Acts 11:17

[Peter] shows that he did nothing himself. “For it was the very thing that we obtained,” he says, “that those men received.” “If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus, who was I that I could withstand God?” To silence them more effectively, he added “the same gift.” Do you see how he does not allow them to have less? “When they believed,” he says, “God gave the same gift to them as he gave to us when we believed in the Lord Jesus.” He makes them clean, and he does not say “to you” but “to us.” That is, why do you feel aggrieved when we call them partners? “When they heard this they were silenced. And they glorified God, saying, ‘Then to the Gentiles also God has granted repentance to life.’ ” Do you see how it all came about through the oratory of Peter, who did well to report the events? They glorified God because he had given them repentance. They were humbled by these words. From this point on the door of faith was open to the Gentiles.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 24

[AD 430] Augustine of Hippo on Acts 11:18

“Zion heard and was glad.” What did Zion hear? That all God’s angels worship him? Yes, to be sure; but what else did Zion hear? This is what it heard: “The heavens have proclaimed his justice, and all nations have seen his glory. Let all who worship graven images be put to shame, those who boast of their idols.” The church had not yet extended to the Gentiles, you see. Some of the Jews in Judea had come to believe, but these Jews imagined that they alone belonged to Christ. Then the apostles were sent to the Gentiles, and the word was preached to Cornelius. He believed and was baptized, and his companions were baptized with him. You know what happened to lead them to baptism.… An angel was sent to Cornelius; the angel sent Cornelius to Peter, and Peter came to Cornelius’s house. But Cornelius was from the Gentiles, so he and his friends were uncircumcised. In order, therefore, that Peter and his companions might have no hesitation about delivering the gospel to uncircumcised persons, the Holy Spirit came upon Cornelius and the others even before they were baptized; the Spirit filled them, and they began to speak in tongues. Until this time the Holy Spirit had never fallen upon any unbaptized person; but he fell on these before their baptism. Peter might well have hesitated over whether to baptize the uncircumcised, but the Holy Spirit came, and they began to speak in tongues. The invisible gift was conferred and removed any doubt about the visible sacrament, so they were all baptized.Now you find it recorded in Scripture that “the apostles and the brothers in Judea heard that the Gentiles too had accepted the word of God, and they glorified God.” It is this thanksgiving on their part that is mentioned in our psalm: “Zion heard and was glad, and the daughters of Judea leaped for joy.”

Source: EXPLANATIONS OF THE PSALMS 96.13

[AD 735] Bede on Acts 11:18

And they glorified God, saying: So then, God has given even the Gentiles repentance unto life. This is what we read in the book of blessed Job: From the north comes gold, and terrifying praise to God (Job 37:22). Because first the splendor of faith arises from the cold heart of the Gentiles, and for this unexpected faith, Judea glorifies God with fearful praise.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 11:19

The persecution brought a not inconsiderable success. “For by turning everything to their good, God cooperates with those who love him.” Had their purpose been to work zealously to establish the church, they would not have done anything different. They dispersed the teachers, and look how the preaching spread.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 407] John Chrysostom on Acts 11:19-30

"Now they which were scattered abroad upon the persecution that rose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only."

The persecution turned out to be no slight benefit as "to them that love God all things work together for good." [Romans 8:28] If they had made it their express study how best to establish the Church, they would have done no other thing than this — they dispersed the teachers. Mark in what quarters the preaching was extended. "They travelled," it says, "as far as Phenice and Cyprus and Antioch; to none however did they preach the word but to Jews only." Do you mark with what wise purposes of Providence so much was done in the case of Cornelius? This serves both to justify Christ, and to impeach the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: "To you it was necessary that the Word of God should first be spoken; but since you thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles." [Acts 13:46] Accordingly they went about, preaching to Gentiles also. "But some of them were men of Cyprus and Cyrene, who, when they had come to Antioch, spoke unto the Greeks, preaching the Lord Jesus:" [Acts 11:20] for it is likely both that they could now speak Greek, and that there were such men in Antioch. "And the hand of the Lord," it says, "was with them," that is, they wrought miracles; "and a great number believed, and turned unto the Lord." [Acts 11:21] Do you mark why now also there was heed of miracles (namely) that they might believe? "Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." [Acts 11:22] What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas. However, it is no small part of the providential management even so that Paul comes to be there. It is both natural, and it is wisely ordered, that they are averse to him, and (so) that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem. Do you mark how on all occasions, Christ turns their ill dispositions to needful account and for the benefit of the Church? Of their hatred to the man, He availed Himself for the building up of the Church. But observe this holy man — Barnabas, I mean — how he looked not to his own interests, but hasted to Tarsus. "Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord." (v. 23, 24.) He was a very kind man, and single-hearted, and considerate (συγγνωμονικός). "Then departed Barnabas to Tarsus, for to seek Saul." [Acts 11:25] He came to the athletic wrestler, the general (fit to lead armies), the champion of single combat, the lion — I am at a loss for words, say what I will — the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world. "And when he had found him, he brought him to Antioch." [Acts 11:26] Verily this is the reason why it was there they were appointed to be called Christians, because Paul there spent so long time! "And it came to pass, that a whole year they assembled themselves with the Church, and taught much people. And the disciples were first called Christians at Antioch." No small matter of praise to that city! This is enough to make it a match for all, that for so long a time it had the benefit of that mouth, it first, and before all others: wherefore also it was there in the first place that men were accounted worthy of that name. Do you observe the benefit resulting (to that city) from Paul, to what a height that name, like a standard (σημεἵον), exalted it? Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called "they of the way:" here they were called Christians. "And in these days came prophets from Jerusalem unto Antioch." [Acts 11:27] It was need that the fruit of alms should also be planted there. And see how of necessity (ἀ ναγκαίως) (it comes about that) none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul— though he indeed surpassed (the Apostles) themselves — since Paul also had for teachers Ananias and Barnabas. But here of necessity (this was the case). "And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Cæsar." [Acts 11:28] "By the Spirit," it says: for, that they may not imagine that this was the reason why the famine came, (namely) because Christianity had come in, because the demons were departed, the Holy Ghost foretells it: this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the reason, else this must have been the case from the beginning: but it was because of the evils done to the Apostles — and God had borne long with them; but, when they pressed upon them, a great famine ensues, betokening to the Jews the coming woes. "If it was because of them, in any wise it ought to have stopped (there), when it did exist. What harm had the Gentiles done, that they should have their share in the evils? They ought rather to have been marked as approved (εὐδοκιμἥσαι), because they were doing their part, were slaying, punishing, taking vengeance, persecuting on every side. And mark also at what time the famine comes: precisely when the Gentiles were thenceforth added to the Church. But if, as you say, it was because of the evils (done by the Jews), these ought to have been exempted." How so? Christ, forestalling this objection, said, "You shall have tribulation." [John 16:33] (It is) just as if you should say, They ought not to have been scourged either. "Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." [Acts 11:29] Mark how the famine becomes to them the means of salvation, an occasion of almsgiving, a harbinger of many blessing. And (so it might have been) to you, one may say, if you were so minded, but you would not. But it is predicted, that they might be prepared beforehand for almsgiving. "Unto the brethren which dwelt in Judæa;" for they were enduring great hardships, but before this, they were not suffering from famine. "Which also they did, and sent it to the elders by the hands of Barnabas and Saul." [Acts 11:30] Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister (the same.) Of this occasion (᾿Ενταὕθα) he says (to the Galatians), "And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only" (they would) "that we should remember the poor." [Galatians 2:9] James was yet living.

"Now they which were scattered abroad upon the persecution," etc. (Recapitulation.) Do you mark how even in the tribulation instead of falling to lamentations and tears, as we do, they give themselves up to a great and good work? "Travelled as far as Phenice, and Cyprus, and Antioch," and there with more security preached the word. "And some of them, which were men of Cyprus and Cyrene," etc. [Acts 11:20] And they did not say, "(What), we, Cyrenians and Cyprians, to attack this splendid and great city!" but trusting in the grace of God, they applied themselves to the work of teaching, nor did these (Gentiles) themselves think scorn to learn anything of them. Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. "They heard that Samaria had received the word, and" [Acts 8:14] to Samaria they send the Apostles: they heard what had befallen at Antioch, and to Antioch they send Barnabas: they also send again, and (these) prophets. For the distance was great, and it was not meet the Apostles at present should separate from thence, that they might not be thought to be fugitives, and to have fled from their own people. But then, almost precisely, is the time of their parting from Jerusalem, when the state (of the Jews) was shown to be past remedy, when the war was close at hand, and they must needs perish: when the sentence was made absolute. For, until Paul went to Rome, the Apostles were there (at Jerusalem). But they depart, not because afraid of the war— how should it be so?— seeing those they went to, were those that should bring the war: and moreover the war breaks out only after the Apostles were dead. For of them (the Apostles) says, "The wrath has come upon them unto the end." [1 Thessalonians 2:16] The more insignificant the persons, the more illustrious the grace, working great results by small means.— "And he exhorted them to cleave unto the Lord, for he was a good man." (v. 23, 24.) By "good man," I take it, he means one that is kind, (χρηστὸν) sincere, exceedingly desirous of the salvation of his neighbors — "for he was a good man, and full of the Holy Ghost and of faith. To cleave unto the Lord with purpose of heart" (this is said): with encomium and praise. "And much people was added unto the Lord:" for like rich land this city received the word, and brought forth much fruit. "Then departed Barnabas to Tarsus," etc. [Acts 11:25] But why did he take him off from Tarsus and bring him here? Not without good reason; for here were both good hopes, and a greater city, and a great body of people. See how grace works all, not Paul: by small means the affair was taking its commencement. When it has become difficult the Apostles take it up. Why did they not before this seen Barnabas? Because they had enough to do (ἠ σχόληντο) with Jerusalem. Again they justified themselves to the Jews, that the Gentiles were receiving (προσελάμβανε) the word, even without enjoying so great attention. There is about to be a questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, "That we to the Gentiles, and they to the Circumcision." [Galatians 2:9] Observe, henceforth the very stress of the famine introduces the fellowship on the part of the Gentiles, namely, from the alms. For they receive the offerings sent from them.

"Now they which were scattered abroad," etc. [Acts 11:19] and not as we who pass our time in lamentations and tears, in our calamities; but with more fearlessness they passed their time, as having got to a distance from those hindering them, and as being among men not afraid of the Jews: which also helped. And they came to Cyprus, where they had the sea between them, and greater freedom from anxiety: so they made no account of the fear of men, but (still) they gave the precedence to the regard of the Law: "they spoke to Jews only. But there were in Antioch certain men of Cyprus and Cyrene:" these, of all others, least cared for the Jews: "who spoke unto the Greeks, preaching the Lord Jesus." [Acts 11:20] Probably it was because of their not knowing Hebrew, that they called them Greeks. And "when" Barnabas, it says, "came and had seen the grace of God,"— not the diligence of men — "he exhorted them to cleave unto the Lord" [Acts 11:23]: 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.

Source: Homily 25 on the Acts of the Apostles

[AD 585] Cassiodorus on Acts 11:19

"Now they who had been dispersed by the persecution that arose," etc. They who had been dispersed after Stephen's passion went about as far as Phenice and Cyprus and Antioch, speaking the word to none but the Jews only. But there were nonetheless some among them who, when they were entered into Antioch, spoke words of preaching to the Gentiles, and a great number of the people believed them, and tidings of the matter reached Jerusalem. Barnabas, sent by the apostles, found what had been said about them to be true. He rejoiced greatly and exhorted many people to continue in their undertaken purpose. Hearing, too, that Saul was in Tarsus, Barnabas went to him and, bringing him to Antioch, he is known to have preached with him in the church for a whole year, and is shown to have converted many people. It was there that disciples were first named "Christians". And in these days there came prophets to announce the future famine that came to pass under the emperor Claudius. Mention is made of the disciples sending what they could find to the brethren who dwelt in Judea, by the hands of Barnabas and Paul.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 11:19

They traveled as far as Phoenicia, and Cyprus, and Antioch, etc. Here already, after the revelation of the Gospel sheet, in which the holy animals rested softly in hope from above, the affairs of the Church began to increase, with the Gospel being preached through foreign provinces, islands, and cities, not only to the Jews but also to the Gentiles.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 11:20

Look! Not even in tribulation did they succumb to lamentations and tears, as we do, but dedicated themselves to a great and good work and preached the word even more undaunted. They did not ask, “Should we, who are Cyrenians and Cyprians, attack so splendid and great a city?” Instead, trusting in the grace of God, they applied themselves to the work of teaching, and the Gentiles themselves did not disdain to learn from them. Notice how all these things were accomplished through small means; how the preaching grew; and how, similar to those in Jerusalem, they bestowed their care on everyone, treating the entire world as a single household.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 407] John Chrysostom on Acts 11:22

“News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.” When such a great city was receiving the word, why did they not go themselves? Because of the Jews. But they sent Barnabas. Only it was no small part, and so it was providentially arranged for Paul to go there as well. It was both natural and providential that they turned him [toward Antioch] and that he was not shut up in Jerusalem, that voice of the gospel, that trumpet of heaven. Do you see how on all occasions Christ uses their faults to serve a need for the benefit of the church?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 407] John Chrysostom on Acts 11:24

The more insignificant they were, the brighter the grace working great results by small means. “And he exhorted them all to remain faithful to the Lord, for he was a good man.” I think by “good” here he means a kind, unaffected person, very much eager for the salvation of his neighbors. “For he was a good man, full of the Holy Spirit and of faith.” “With steadfast purpose,” he says. With encomium and praise, for, like rich land, this city received the word and brought forth much fruit.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 253] Origen of Alexandria on Acts 11:25

Now it is good to read through the history what Jeremiah suffered among the people, in reference to whom he said, “I said: No more shall I speak or name the name of the Lord,” and again elsewhere, “I have unceasingly been an object of derision.” But whatever he also suffered at the hand of the reigning king of Israel has been written in his prophecy. But that those from among the people came frequently to stone even Moses has also been written, and the stones of that place were not his homeland, but those following him were, that is, the people, by whom he too was dishonored. And Isaiah is reported to have been cut up by the people. Now, if someone does not accept this report because it is found in the apocryphal Isaiah, let him believe in what is written in the letter to the Hebrews: “They were stoned, cut up, put to the test.” The “cut up” is referred to Isaiah, just as the verse “they were murdered by the sword” applies to Zechariah, who was murdered “between the temple and the altar,” as the Savior taught bearing witness, I believe, to a writing not contained in the shared and publicly accepted books but to one that is probably apocryphal. But they were dishonored by the Jews and went about “in sheepskins, in goatskins, impoverished, suffering tribulation” and the following. For “all who desire to live uprightly in Christ Jesus will suffer persecution.” Now it is probably because he learned that a prophet cannot have honor “in his homeland,” that Paul, having proclaimed the word in many other places, did not preach in Tarsus.

Source: COMMENTARY ON MATTHEW 10.18

[AD 735] Bede on Acts 11:25

But he set out for Tarsus to search for Saul. For it was said earlier that Saul would be secretly sent from Jerusalem to Tarsus.

Source: Commentary on Acts

[AD 100] Josephus on Acts 11:26

And the tribe of Christians, so named from him [Jesus], are not extinct at this day.

Source: Antiquities of the Jews - Book XVIII, Chapter 3, Section 3

[AD 108] Ignatius of Antioch on Acts 11:26

Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: "The people shall be called by a new name, which the Lord shall name them, and shall be a holy people." This was first fulfilled in Syria; for "the disciples were called Christians at Antioch," when Paul and Peter were laying the foundations of the Church.

Source: Epistle of Ignatius to the Magnesians

[AD 185] Theophilus of Antioch on Acts 11:26

Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men's hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian,

Source: Theophilus to Autolycus, Book I, Chapter I

[AD 395] Gregory of Nyssa on Acts 11:26

Our good Master, Jesus Christ, bestowed on us a partnership in his revered name, so that we get our name from no other person connected with us, and if one happens to be rich and well-born or of lowly origin and poor, or if one has some distinction from his business or position, all such conditions are of no avail because the one authoritative name for those believing in him is that of Christian. Now, since this grace was ordained for us from above, it is necessary, first of all, for us to understand the greatness of the gift so that we can worthily thank the God who has given it to us. Then, it is necessary to show through our life that we ourselves are what the power of this great name requires us to be. The greatness of the gift of which we are deemed worthy through the partnership with the Master becomes clear to us if we recognize the true significance of the name of Christ, so that, when in our prayers we call upon the Lord of all by this name, we may comprehend the concept that we are taking into our soul.… Paul, most of all, knew what Christ is, and he indicated, by what he did, the kind of person named for him, imitating him so brilliantly that he revealed his own Master in himself, his own soul being transformed through his accurate imitation of his prototype, so that Paul no longer seemed to be living and speaking, but Christ himself seemed to be living in him. As this astute perceiver of particular goods says, “Do you seek a proof of the Christ who speaks in me?” and, “It is now no longer I that live but Christ lives in me.”18This man knew the significance of the name of Christ for us, saying that Christ is the “power of God and the wisdom of God.” And he called him “peace,” and “light inaccessible” in whom God dwells, and “sanctification and redemption,” and “great high priest,” and “passover,” and “a propitiation” of souls, “the brightness of glory and image of substance,” and “maker of the world,” and “spiritual food,” and “spiritual drink and spiritual rock,” “water,” “foundation” of faith, and “cornerstone,” and “image of the invisible God,” and “great God,” and “head of the body of the church,” and “the firstborn of every creature,” “firstfruits of those who have fallen asleep,” “firstborn from the dead,” “firstborn among many brothers,” and “mediator between God and humanity,” and “only begotten Son,” and “crowned with glory and honor,” and “lord of glory” and “beginning” of being, speaking thus of him who is the beginning, “king of justice and king of peace,” and “ineffable king of all, having the power of the kingdom,” and many other such things that are not easily enumerated. When all of these phrases are put next to each other, each one of the terms makes its own contribution to a revelation of what is signified by being named after Christ, and each provides for us a certain emphasis. To the extent that we take these concepts into our souls, they are all indications of the unspeakable greatness of the gift for us. However, since the rank of kingship underlies all worth and power and rule, by this title the royal power of Christ is authoritatively and primarily indicated (for the anointing of kingship, as we learn in the historical books, comes first47), and all the force of the other titles depends on that of royalty. For this reason, the person who knows the separate elements included under it also knows the power encompassing these elements. But it is the kingship itself that declares what the title of Christ means.
Therefore, since, thanks to our good Master, we are sharers of the greatest and the most divine and the first of names, those honored by the name of Christ being called Christians, it is necessary that there be seen in us also all of the connotations of this name, so that the title be not a misnomer in our case but that our life be a testimony of it. Being something does not result from being called something. The underlying nature, whatever it happens to be, is discovered through the meaning attached to the name.

Source: ON PERFECTION

[AD 407] John Chrysostom on Acts 11:26

Surely they were called Christians because Paul spent such a long time among them. “For a whole year,” it says, “they met with the church and taught a large company of people; and in Antioch the disciples were for the first time called Christians.” This is no small praise for the city, but enough to match it against all cities. For Antioch was the first city, before all the others, to have the benefit of listening to Paul for so long, and because of this the people there were the first to be deemed worthy of the name. Look at the success of Paul, to what heights it raised, like a standard, that name! Elsewhere, three thousand or five thousand or so great a number believed, but nothing like this. Elsewhere, the believers were called “they of the way”; here, they were given the name Christians.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 407] John Chrysostom on Acts 11:28

But no one does this now, even though the famine is more severe than the one then. For it is not the same when misfortune is borne in common and when everyone else has plenty, but the poor one is famishing. Back then, even those who gave were poor. “Everyone according to his ability,” it says. The famine is twofold, just as the abundance is twofold. Back then, this was a severe famine—a famine not only of hearing the word of the Lord but also of being nourished by alms. Back then, both the poor in Judea enjoyed the benefit and those in Antioch who gave their money, and the latter more than the former. Now, both we and the poor are famishing: they from a lack of necessary sustenance and we because we, in our luxury, lack the mercy of God.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 735] Bede on Acts 11:28

And one of them named Agabus, rising up, signified by the Spirit that there would be a great famine. Agabus can be interpreted as a messenger of tribulation, who, according to his name, both predicts the general famine here and later the bonds to the apostle Paul.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 11:29

Do you see how for them the famine was an encouragement to salvation, an opportunity to give alms and a harbinger of many blessings? And so it could have been for you, if you were so inclined. But you were not. The famine was foretold so that they might prepare themselves beforehand for almsgiving. For they were enduring terrible hardships, but before this they were not suffering from famine. And they sent it to the elders by the hand of Barnabas and Saul. “The disciples,” it says, “each according to his ability.” Do you see that as soon as they believed, they bore fruit not only for their own people, but also for those far away?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 25

[AD 735] Bede on Acts 11:29

They decided to send relief to the brethren dwelling in Judea. They knew that in Judea, and especially in Jerusalem, the famine would rage more fiercely. There, the poor saints, who, having sold their possessions, houses, and fields, brought the prices to the apostles, did not engage much further in acquiring wealth. But some were also deprived of their property by the incredulous Jews because of their confession of faith. To these, the Apostle says: "And you joyfully accepted the plundering of your property" (Hebrews 10). Among these charitable acts, the religious deed of Helena, queen of Adiabene, is remembered, who, having bought grain from Egypt, generously ministered to the needs of the Jerusalemites. Hence, she also earned an honorable burial before the gates of the same city.

Source: Commentary on Acts

[AD 735] Bede on Acts 11:29-30

Now the disciples, each according to what they had, decided to send aid to the brothers living in Judea. And they did so, sending it to the elders by the hands of Barnabas and Paul. Here the disciples seem, to those who understand poorly, not to have kept the command of the Lord, where He says: Do not be anxious about tomorrow (Matthew VI), or what Paul often testifies about himself, that he worked with his own hands, so as not to burden anyone, does not seem to have followed the Lord's command to imitate the birds of the air and the lilies of the field. But from these and similar passages of Scripture, it is clear enough that our Lord does not disapprove of someone providing for these things in a human manner; but if someone serves God for the sake of these things, so that in their works they seek not the kingdom of God but the acquisition of these things. Therefore, this entire precept is reduced to this rule: that even in the provision of these things we should think of the kingdom of God, but in the service of the kingdom of God, we should not think of these things.

Source: Retractions on Acts