Acts 11:30Meaning & Commentary from the Church Fathers

And see how timely the need caused by the famine produced communion through almsgiving, sent from the Gentiles to those in Jerusalem. The latter received what was sent by the former. They did not behave as we do, meeting misfortunes with tears. Rather, they bore them with great good cheer, as people far from their persecutors and living among men who did not fear the Jews. This also contributed not a little.

It is worthy of wonder that the Antiochians were not indignant that they were, as it were, disregarded by the Apostles. Instead, they were content with their own teachers. So all of them burned with zeal for the evangelical word. They did not even wait for the famine to come, but sent beforehand, "each according to his ability."

And see: among the Apostles, this care for the poor is entrusted to others. Here it is entrusted to Paul and Barnabas. This too was done with no small foresight. At that time it was the beginning of the Christian Church, and besides, scandal had to be avoided.

But now no one does this, although now the famine is heavier than that one. For it is not the same thing when everyone bears misfortune together, and when the poorest endure hunger while everyone else lives in abundance. Then there was only famine, and those who gave were themselves poor. The writer says, "the disciples determined, each according to his ability." But now there is a double famine, although there is also double abundance. It is a severe famine, not of hearing the word of the Lord, but of being filled through almsgiving.

Then the Jewish poor received consolation, and so did the Antiochians who gave help. The latter received more than the former. But now both we and the poor suffer hunger. They lack necessary food, while we are deprived of the mercy of God. Nothing can be more necessary than such nourishment. Here there is no evil that comes from overeating. Here an excess of food does not pass out.

There is nothing more beautiful, nothing healthier, than a soul nourished in this way. It is above every disease, every famine, every sickness, and every infirmity. No one can touch it. As neither iron nor anything else can harm an adamantine body, so absolutely nothing can touch a soul guarded by almsgiving.

Tell me, what can ever overcome it? Poverty? No, for almsgiving is kept in the royal treasury. A thief or robber? No one can dig through its walls. A worm? This treasure is above even such evil. Envy and hatred? It is not overcome by them. Slanders and plots? They cannot overcome it, for this treasure is unapproachable.

Yet it would be unjust to show only these properties of almsgiving and not the opposite ones. It is not only free from envy, but is accompanied by great blessing even from those who have not experienced its benefits. As harsh and inhuman people are hated not only by those whom they have wronged, but also by those who have suffered nothing from them, yet pity the wronged and condemn the wrongdoers, so those who have done many noble things are praised not only by those benefited by them, but also by those who have received nothing from them.

But why do I say that it is free from envy, slanderers, thieves, and robbers? This alone is not its good. It also does not diminish in itself, but always grows and multiplies. What was more vile than Nebuchadnezzar? What more ugly, what more criminal than he? He was an impious man. He saw a multitude of signs and wonders and did not wish to repent, but cast the servants of God into the furnace, though afterward he worshiped God.

And what does the prophet say to him? "O king, let my counsel be acceptable to you: redeem your sins by righteousness and your iniquities by mercy to the poor; perhaps your peace may be prolonged" (Dan 4:24). He said this not because he doubted, for he was completely certain of it. Rather, he wished to arouse greater fear in him and show more strongly the necessity of doing this.

If he had spoken affirmatively, the king would have become still more negligent. We also stir someone most effectively when we say, "Ask such a person," and do not add that he will certainly listen. Instead, we say, "Perhaps he will listen." The greater fear that comes from uncertainty produces greater urgency. Therefore the prophet also did not state it plainly.

But what do you say? Will there be forgiveness for such crimes? Yes. There is no sin that almsgiving cannot cleanse and cannot destroy. Every sin is beneath it. It is a medicine suitable for every wound. What is worse than a publican? He is capable of every impiety. Yet Zacchaeus cleansed even all this impiety (Lk 19:8-9).

See how Christ also teaches this by establishing that one "had the money box and carried what was put into it" (Jn 12:6). And Paul says: "Only that we should remember the poor" (Gal 2:10). Everywhere in the Scriptures much is said on this subject. Thus the Wise One says: "A man's wealth is the ransom of his life" (Prov 13:8). And Christ says: "If you would be perfect, go, sell what you have and give to the poor; and come, follow Me" (Mt 19:21). In this, truly, perfection consists.

Almsgiving is performed not only with money, but also with deeds. For example, one can intercede, or one can lend a helping hand. Often in affairs, intercession has helped even more than money. Therefore let us bring every kind of almsgiving into action in the present case.

Can you help with money? Do not delay. Can you help by intercession? Do not say that you have no money. That is nothing. This too means very much, if you are disposed as though you were giving money. Can you help by service? Do that also. For example, are you a physician by profession? Care for the sick. This too means much.

Can you help by counsel? This is much more important than everything. Counsel is better and higher than all, because it brings greater benefit. By it you deliver someone not from hunger, but from cruel death. The Apostles were especially rich in this. Therefore they entrusted the distribution of money to those below them, while they themselves continued in the ministry of the word (Acts 6:1-4).

Or do you think it will not be great almsgiving if you can free a soul from this sickness, when it has surrendered to despondency, is in extreme danger, and is seized by the flame of passion? For example, do you see a friend possessed by love of money? Show mercy to this man. Does he want to strangle himself? Quench his flame. And what if he does not listen? Do your work and do not be lazy.

Do you see him bound by chains, for love of money is truly chains? Come to him, visit him, console him, and try to free him from the bonds. If he does not consent, he himself will be at fault. Do you see someone naked and a stranger? Truly naked and a stranger to the heavens is the one who does not care for virtuous life. Take him into your house. Clothe him in the garments of virtue. Make him a citizen of heaven.

But what, you say, if I myself am naked? First clothe yourself. If you know that you are naked, then surely you also know that you must be clothed. If only you know the properties of this nakedness, you can easily learn the garment proper to it. How many women wear silken garments and are truly stripped of the garments of virtue. Let husbands clothe such women.

But they do not accept these garments and want those others? First do this: awaken in them desire for these garments. Show that they are naked. Speak of the future judgment. Say that there we shall need other garments, not those silken ones. If you permit me, I will also show this nakedness.

A naked man, in cold weather, grows numb and trembles. He stands bent over, with his hands drawn in. In hot weather he does not do this. If I now show that rich men and rich women are all the more naked the more they clothe themselves, do not be angry. Tell me, when we speak of Gehenna and those torments, do they not grow numb and tremble more than naked people do? Do they not sigh heavily and condemn themselves? When they come to someone and say, "Pray for me," do they not say the same thing as the naked?

However, now, whatever we say, this nakedness will not be fully visible. It will be visible there. How and in what way? When these silken garments and precious stones perish, and all appear only in the garments of virtue and vice. Then the poor will be clothed with great glory, while the rich, in nakedness and deformity, will be dragged away to torments.

Who was more delicate than that rich man clothed in purple? Who was poorer than Lazarus? Yet which of them spoke like beggars? And which enjoyed blessedness (Lk 16:19-25)? Tell me: if someone adorned his house with many hangings while he himself sat naked inside it, what benefit would there be? So it is with women. They clothe the house of the soul, that is, the body, with many ornaments. But the mistress of the house sits naked within.

Open, I beg you, the eyes of the soul, and I will show you the soul's nakedness. What is the garment of the soul? Clearly, virtue. And what is nakedness? Vice. If one of the freeborn is stripped naked, he is ashamed, embarrassed, and flees. So too the soul that does not have this garment is ashamed when we wish to look at it.

Do you not think that many even now are ashamed and withdraw into the depths, as though seeking some covering and curtain so as not to hear these words? Others, having nothing on their conscience, rejoice, are glad, are comforted, and delight in what is said.

Listen about blessed Thecla. In order to see Paul, she gave her gold. But you do not give even an obol to see Christ. You marvel at her deeds, but do not imitate her. Do you not hear how the word of God blesses the merciful? "Blessed are the merciful," He says, "for they shall obtain mercy" (Mt 5:7).

What profit is there in costly garments? How long shall we be attached to this adornment? Let us clothe ourselves with the glory of Christ. Let us put on that beauty, so that here we may receive praise and there be counted worthy of eternal good things. This is by the grace and love for mankind of our Lord Jesus Christ, with whom, to the Father together with the Holy Spirit, be glory, dominion, and honor, now and ever and unto the ages of ages. Amen.

Orthodox Christians, it is consoling to read how the Antiochians, who had only recently been enlightened as Christians, zealously tried to help other Christians from another city and even another land. Each did so according to his strength and means. Every soul brought something into the common store, so that Christians far away would not suffer grievously during the famine.

They knew that there would be famine throughout the whole world, that is, in the Roman Empire. Of course, they expected that it might overtake them also. Yet they were ready to share their last goods for others, forgetting their own privations and the dangers before them. Certainly the hand of the giver will not grow poor. By their offerings they preserved the life of many: old and young, healthy and infirm. For this the Lord did not leave them without His blessings.

Orthodox Christians, we too, like the Antiochians, were once pagans in the persons of our ancestors. Our Russian heart, like their hearts, responds with sympathy to the needs of related peoples and of foreign peoples. They may be of another race and foreign, yet they share our faith.

Slavs beyond the borders, Greeks, Arabs, Syrians: all from ancient times have had many memorials of Russian mercy. Even now holy Athos, the Greek land, Palestine, and Alexandria constantly receive support and help from the generosity of the Russian people.

We say this not for some special proud self-satisfaction in our virtues. No. We wish to turn your attention to our inner life, to a circle nearer to us: to our native fatherland and our own Russian poor. Russia is great, and in it there is also much poverty. Yet there are also many people with great means.

Wealth lives beside poverty. In the upper part of a house there is light, luxury, health, plenty, and cheerfulness. In the lower floors there is dampness, sickness, cold, hunger, tears, groans for food, sorrow, despondency, and even hopelessness.

What then is to be done? Some will say: this phenomenon is inevitable in the world. Yes, it is so. Yet poverty remains a social evil, and an evil partly surmountable when goodness increases in the world. It is like the shadow, which gradually disappears and flees when light increases.

There would be fewer poor people if there were more kindness among the rich and more enlightened attention to the sorrow and need of one's neighbor. One man donates, or, so to speak, throws large sums at some public entertainment or at an industrial venture not entirely reliable. Meanwhile he does not have in his soul a constant and rightly manifested charity, even a modest one.

A quiet rain is often more useful to the soil than a strong and abundant one. Modest but constant charity is far more convenient for many, more saving for the beneficent soul, and more useful for those in need. This is better than good nature that suddenly breaks forth on some one occasion and then hides for a long time, if not forever, in the living benefactor.

It is better to give less, but more often. Yet one must give with reflection and with love for one's neighbor. This is better than simply giving a sum to some cause with self-satisfaction or calculation, and without compassion for the sorrowful life of others.

In the present time, private activity has been called to common charitable service. Full sympathy is shown toward it in doing good. The heart rejoices when you hear that here and there some good Christian donates an honorable sum. One gives, for example, to an almshouse for a thousand people, to hospitals, to public education, to a trade, commercial, or purely scholarly classical school, or to philanthropic communities.

Yet these are all individual cases. Orthodoxy is the religion of goodness and freedom. It is a universal religion. It presents a vast field for good. It requires from each of us Orthodox Christians sympathetic, constant, reasonable, and independent activity toward the need of others.

The Church calls each and every one of us to the same thing. She also shows us the circle of occupations, the place for activity, and the people convenient and near to us. The parish at each church is the circle for our beneficence. After our own family and relatives, it is the first care for our heart.

In a parish, Christians, as in a large family, all know one another more or less. They know the means of life and the disposition of soul, whether good or bad. They know the various weaknesses and their causes. They know how to assess poverty and its cause: the laziness or drunkenness of a father, or the large family of an honest solitary laborer, his illness, or other losses.

A parishioner sees and knows the lazy man in the parish, and also the hardworking man, whether deserving help or not deserving it. Therefore virtue and charity in the parish can be most reasonable, truthful, constant, communal, and brotherly. That is the charity commanded by Christianity. It is especially saving for the soul that does good.

On the other hand, with such attention in the parish to all and each, laziness will be exposed and removed. Idle wandering beggars, lazy people, and those who love to eat sweetly will have to turn to honest labor. The honest laborer and family man will find support. His children will be brought up at the common parish expense, taught literacy, a trade, and obedience. He himself will be helped in sorrow and encouraged in work by commissions.

Old age, hitherto helpless, will be properly provided each month with the necessary piece of bread. The sick will find in the parish guardianship or brotherhood help with medicines, shelter in hospitals, consolation through the word of good people, and the counsel of a doctor.

Thus the four chief social scourges, ignorance, poverty, sickness, and laziness, will be removed from the parish family. Parish Orthodox Christian life will flourish. The consciousness will awaken in every Christian that he is a living member of the Orthodox community. Educational and trade institutions, shelters, and almshouses will be established among us, as indeed they are already being established in some parish brotherhoods.

If each small community prospers in good, and the whole Orthodox state is composed of them, then the whole state as an aggregate of communities will flourish intellectually, morally, and materially, that is, in its outward life. How good and beautiful it will be then, if all zealous parishioners, like hardworking ants into an anthill or like a good bee into a hive, bring their constant offerings for the common work of the parish. From the world a thread from each, and the poor man has clothing.

Orthodox brethren, each of us certainly gives alms on occasion, and sometimes to people whose moral, social, or family life we do not know. Sometimes one meets with regret such beggars drunk or coming out of a tavern. I implore you, for Christ's sake, do not turn your hand away from our parish box for the poor.

Enter with us into brotherly communion. Help us, and keep helping us, or rather, help the needs of our parish. Help by your means, your word, your counsel, and your observation of the life of parishioners convenient to you. Let not one kopeck of yours or ours, earned by labor, be lost in vain, but let it bring undoubted benefit.

Invite all and each in our parish to make offerings, not only our own people, but those of other confessions. Invite them by entreaty, not by extortion. In time, from mites and kopecks an honorable sum will be formed. It will give our parish the ability to arrange well the life of parishioners who are in need, who labor, and who are burdened.

Let us pray to the Lord from a pure heart. May He bless our new work. May He open the hearts of wealthy and generous people. By His mercy, may we dry the tears of the widow, remove the grief of the orphan, and support weakening old age.

With such brotherly sociability, among the Jews in the time of Moses there was no sharp poverty. God Himself says to the Jews: "There should be no poor man among you" (Deut 15:4). For this the Lord God commanded them to help the poor in everything. They were not to reap the strip of a field to its very edge. They were not to gather clean either the ears from the field or the grapes in the vineyard.

The poor could eat grapes to satiety in another's garden, but were not permitted to take them away with them. They could pluck ripe ears by hand in another's field, but were not to reap them with a sickle (Lev 19:9-10; Deut 23:24-25).

To each of us also the word of God says: "The poor man is left to Thee; be Thou a helper to the orphan" (Ps 9:35). "Blessed are the merciful, for they shall obtain mercy" (Mt 5:7). "Judgment is without mercy to the one who has shown no mercy" (Jas 2:13).

In the first meaning, bishop signifies an instructor, overseer, and governor. In the second, it signifies a hierarch, that is, a sacred ruler. Likewise, elder in the first meaning signifies a man older in years.

In the second meaning, it signifies a celebrant of the mysteries, that is, a priest, or a superior in the Church. These elders, that is, priests, Paul and Barnabas ordained in Lystra, Iconium, and Antioch.

Of these elders Paul wrote to Titus, that he should appoint them in every city, just as he had orally commanded him to do. These were the elders of the Church of Ephesus whom the same Paul summoned to Miletus.

These were the elders whom James, the brother of God, commanded the sick man to call, that they might anoint him with oil for the cleansing of sins and bodily health (Acts 14:23; Tit 1:5; Acts 20:17; Jas 5:14).

As for the Evangelist and Apostle John calling himself an elder (2 Jn 1:1; 3 Jn 1:1), he did not call himself this in the latter meaning, but in the first, because he was older.

For he was not only a priest, but also a hierarch. So too all the Apostles, as celebrants of all the mysteries and governors of every Church, were hierarchs.

The elders or presbyters of the Churches were only priests, each governing one particular Church. We see the truth of this first from the fact that Paul subjects presbyters to the judgment of Timothy, who was hierarch of Ephesus.

He writes to him, "Do not receive an accusation against a presbyter except before two or three witnesses" (1 Tim 5:19). He would not have given such an instruction if hierarch and presbyter meant one and the same thing.

Second, in every diocese or city there was only one hierarch, but many presbyters. If presbyters were hierarchs, then James, when he wrote, "Let him call for the presbyters of the Church" (Jas 5:14), would have written something impossible.

For what sick man is able to call hierarchs from different cities? Why then did Luke say that Paul "sent from Miletus to Ephesus and called for the presbyters of the Church" (Acts 20:17)?

Here it must be noted that Paul called these same presbyters of Ephesus bishops. "In which," he said to them, "the Holy Spirit has made you bishops" (Acts 20:28).

He called them bishops in the first meaning of this word, that is, instructors and overseers. For the presbyters or elders of the Church themselves are heads and governors of the affairs of that Church which is under their governance.

Since Luke simply says, "sending to the elders," and not "to the elders of the Church," or presbyters, perhaps these presbyters of whom he speaks did not have the character of priesthood.

Perhaps they were only men older in years, faithful, proven in goodness and mercy, and appointed by the Apostles for the distribution of alms and for care of the poor.

The example of the Antiochians, who sent alms to those living in Judea, teaches us that as soon as we hear that our brethren are enduring need and suffering under the burden of misfortunes, we should hasten to help according to our ability.

We must help not only those who live near us, but also the absent poor who are far from us.

Caesar Claudius occupied the Roman throne from A.D. 41 to 54. During his reign famine occurred more than once in the Roman Empire. In Palestine it occurred around A.D. 44.

Then the disciples resolved, each according to his means, to send aid to the brethren living in Judea. Gathering voluntary offerings, they sent what had been collected to the presbyters, the heads of the Churches in the various cities of Judea, through Barnabas and Saul.

As is clear from the later narratives (Acts 15:2, 4, 6, 22, 23; Acts 20:17 and others) and from the apostolic epistles (Tit 1:4; 1 Tim 5:17, 19 and others), these were office-bearers in the apostolic Church.

They were leaders of individual Christian communities, pastors and teachers, and celebrants of the Mysteries (cf. Acts 20:17, 28; Eph 4:11; 1 Pet 5:1 and parallels; Jas 5:14-15).

They were consecrated to their ministry through the laying on of hands by the apostles (Acts 14:23) and bishops (1 Tim 5:22).

In some cities where Christian communities were numerous, such as Jerusalem and Ephesus, there were several presbyters (Acts 15:1, 4 and following; Acts 20:17).

There is no such direct report about the original institution of this office in the Church as there is, for example, about the institution of deacons (Acts 6:1 and following).

Yet we see that the custom of ordaining presbyters in newly founded Christian communities, or local Churches, was established very early in the apostolic Church (Acts 14:27).

One must suppose that the institution of this office belongs to the very beginning of the apostolic Church. Necessity required that, when local Christian communities were founded first in various places of Palestine, and then outside Palestine, these newly formed communities not be left without appointed leaders in all Christian needs.

Such leaders, besides bishops, were presbyters. They were pastors, teachers, celebrants of the Mysteries, presiders, and representatives of individual communities.

Barnabas and Saul probably gave the aid directly, in portions, to the presiders of local Christian communities in Palestine. These, either themselves or through deacons, distributed the aid to those in need.

In this way the apostles were not burdened with this care, since they had put aside such cares (Acts 6:1 and following) in order to devote themselves without hindrance to the higher ministry.

Evidently their gifts were so great, or were received as so significant, that the Apostles Barnabas and Saul themselves resolved to carry these fruits of their labors as material proofs of their Spirit-bearing activity.

"Do you see how, as soon as they believed, they already bring forth fruits, not only for their own, but also for those far away (cf. Gal 2:9)? They did not even wait for the famine to come, but sent before it, each according to his means.

And see: from the apostles, this care for the poor is entrusted to others, but here it is entrusted to Paul and Barnabas. This was done with no small foresight, for it was then the beginning of the Church, and scandal had to be avoided.

But now no one does this. Now there is a double famine, though also double abundance: a famine of not hearing the word of the Lord.

Therefore, let us put into action every kind of almsgiving. Can you give money? Do not delay. Can you give service? Do this also. Can you give counsel? This is most important of all.

The apostles were especially rich in this. Therefore they entrusted distribution to those beneath them, while they themselves continued in the ministry of the word (see Acts 6:1-4).

Almsgiving is accomplished not only with money, but also with deeds. Do you see a naked man? Truly naked is the one who does not care for virtue. Take him and clothe him in the garments of virtue.

The garment of the soul is virtue, and nakedness is vice. Let us clothe ourselves with the glory of Christ. Let us clothe ourselves with this beauty, that we may receive praise here and be counted worthy of eternal blessings there."