Another Argument to the Acts of the Apostles

OECUMENUS BISHOP OF TRICCA. was present, whatever wonderful things were done through them, we know through this book. Namely, the Spirit working these things through them. But also the course of the prophecies of Christ is manifested through this book. For that saying: "Greater things than these you will do" was fulfilled through the shadow of the apostles which was producing miracles, and even the aprons from their body, which were working unheard-of things. ^A Therefore it is just that the Gospel should contain the actions of Christ, but the book of Acts those of the Holy Spirit. The outcome of the predictions of Christ is manifested through this book. For that saying: "Greater things than these you will do," through the shadow of the apostles producing miracles, and through the aprons and the body, which were working unheard-of things, received its end. Wherefore it is right that the Gospel should tell the deeds of Christ, but the book of Acts those of the Holy Spirit.

ARGUMENT OF THE EPISTLES IN IAMBICS

Paul, who is immaterial by his deeds, Appears in the distribution of his letters. For the one who takes away [p] easily gains knowledge of this, Especially by paying attention to the life he lived and wrote about. Call Paul himself the lyre of the Paraclete; Take the first letter, and when you place the tone, You will recognize him as the lyre of the Spirit, As an instrument of God's music-making. For divine grace, like a finger, striking him And causing creation to resonate, Drew and roused it ^B toward true belief, Through which it sounded a world-saving song. Let Apollo flow, and let the tripod be silent; But let Paul speak from the third heaven, Charming, drawing all into a threefold reverence. For if you faithfully go through his twice-seven epistles, Midst his living heart, You will recognize the one who speaks the Word, Who is Christ, the living Word of the Father. Hear, therefore, the depths of the epistles, And rather their heights in the briefest speech. The first epistle he writes to Rome, As to the first that had received Christ. With the second he strikes the Corinthians, As not keeping the faith accurately. Again, he writes reproaches to them, And adds his own presence. But the fourth, to the Galatians, he inscribes, Lest they offer toils, or return to the error Of the Jews, having rolled back again. To the Ephesians, and to those of Rome, one Purpose he has set, as to believers, from his words; For they had by no means seen this before. The sixth he writes to the inhabitants of Philippi, Weaving more praises than those for the Corinthians, Showing this to be his boast and his crown. To the seventh, he signifies to the Colossians That by acting piously they flee every error; And he wrote to warn Archippus the more. Writing twice to the Thessalonians, ^B with praises He wrote words, as if they also had suffered From kinsmen, just as some were in Sion. Again he was writing to them for cheer, And to endure in the despondencies of calamities; To whom he also wisely spoke of the end of the age. ^C Next he wrote the one to the Hebrews, Showing the change of faith from the records, The voices of the prophets, and the addition of the crowds. The first to Timothy teaches the manner Of the beginning and types of the Church, And that this order should be studied with desire. The six-times-two praises him, and shows That he holds the faith from his grandmother and mother; He blames the others, not Onesiphorus. He declares to Timothy to flee all that is fleeting, And now signifies his own end. Having written to him to come with speed, For "I am being poured out" is a clear sign of the end. Next he sets forth for Titus the ordinations of the clergy, And lays down the law of the Church. Philemon also received the twice-seven, The slave Onesimus having come into the rank ^D of the free, And having borne witness, And having endured the breaking of his legs, In Rome herself in the times of Tertullus. In the times of Caesar Tiberius, When the number was seven and twice six, Paul had begun to teach his preaching, Until the three and tenth years of Claudius, When Felix was hegemon of Judea, By whom Paul was imprisoned for two years In Caesarea. And again, standing before Marcius Festus, he was bringing his inquiries. And he contrives to escape him, Seeking to go to where Caesar happens to be. And he is sent with speed to the city of Rome, Where the abominable Caesar was, Nero. With Paul was the writer of the Acts, Luke, and Aristarchus with eagerness.

He writes up to this point; for Paul was bound for two years and had ceased writing. And Luke left him straightway with Aristarchus, and, alas, he lived alone. Next, Eusebius writes most beautifully of all Paul’s struggles and of the length of time, and how he had permission from Nero, and how he was teaching for the space of ten years. Stand away from the savage heart of Nero, who was shown to be not only, alas, a matricide, but also, for he became mad, he slew Octavia. ^A A helper of his, and countless kinsmen, and then the disciples of the Lord themselves, he had begun to slaughter in a beast-like manner. To him Paul was brought, and he had Luke with him again, and he has been put to death by the sword—he who lives always and speaks daily. It was the thirteenth year of Nero. From the Passion of the Lord, the course was ten years, multiplied by three, with six added.

This book comprises these things: Accept the Revelation of John, of him who flashed forth as a child of thunder. The matricide and destroyer of his race, he who is, alas, the servant of the ways of Zeus, Nero, the terrible and abominable, a whelp of a savage lioness, maddened. The soul of Nero, the most tyrannical, lies dead, ill-famed, dishonored, bound forever in inescapable fetters. I slaughtered, I held a desire long ago, which the whole creation, the maker of all, does not suffice to contain—to inscribe the words of your disciples and friends in a most beautiful and clear volume, and for these to have light, breath, the glory of life. I have ceased the desire now according to its worth, having adorned it outside, inside, everywhere. And I have added this to the craftsmanship, so that one might most easily find all the passages. ^B Having killed a cousin, then Christ’s shepherd, the lamb Paul, the shepherd of the whole earth, now he is food for the dog Cerberus. Paul delights, and delights in the Life-giving Light, threefold and simple, as one beholding the Godhead, having found as a prize the sovereignty on high.

To holy Paul

By an eternal scourge kept. But Paul both lives and speaks daily, seeing the face of God manifestly. For which he wishes to treat of without labor, as one having applied a straight rule skillfully to what is fittingly written on the table. But, O you who have gushed forth an abyss of inspired words, as from a spring flowing from your mystic tongue, may you water my soul, arid in the time of judgment, with a new immortal drink, which you said the disciples drank then.

Monostichs on each of the writings contained in this book:

The book of Acts which Luke writes. The words to the faithful Hebrews from James. Peter first orders these things to the faithful. The second words of Peter to those named for Christ. The first sound of the child of inspired thunder. This second collection of the virgin. The light of the third epistle of John. To all those called, these things from the mystic Jude. The word which Paul has sent in Rome. The first words sent to those in Corinth. The second writing of Paul to those in Corinth. The pious word of Paul to the Galatians. ^C The epistle written to the Ephesians. The epistle written to the Philippians. The inspired writing of Paul to the Colossians. The first things written by Paul to the Thessalonians. The second things written by Paul to the Thessalonians. What Paul writes first to Timothy. The second writing of Paul to Timothy. The epistle written by Paul to Titus. The discourse from Paul written to Philemon. Paul to the pious Hebrews thus. The hidden initiation of John.

THE ONE WHO HAS CORRECTED THE BOOK TO THE READERS

Know, O readers, that in this book you will not find the same order of the Epistles of holy Paul which the aforementioned verses signify, and which the copy—from which all these printed things were taken—contained. But we, having followed other manuscripts, not inferior to that one in antiquity and orthography, and furthermore having followed some that even see ^D the Romans keeping that same aforementioned arrangement, preferred this one especially, and deemed it worthy of the present edition. For there, indeed, the Epistle to the Hebrews was arranged before the two to Timothy and those that follow, so that the one to Philemon was placed last. Here, however, we have kept the same Epistle to the Hebrews written last of all. Farewell.

CHAPTERS OF THE ACTS OF THE APOSTLES

1. Regarding the teaching of Christ after His resurrection and His appearance to the disciples, and regarding the promise of the gift of the Holy Spirit, the sight and manner of Christ’s ascension, and regarding His glorious second coming. ^A

2. Peter’s discourse to the disciples concerning the death and apostolate of Judas the traitor; wherein is narrated also the substitution of Matthias, who by prayer obtained the apostolate by the grace of God. ^B

3. Regarding the divine descent of the Holy Spirit on the day of Pentecost upon those who had believed, wherein is contained Peter’s instruction from the prophets—namely, concerning the passion, resurrection, and ascension of Christ, and the gift of the Holy Spirit: concerning the faith of those who were present, and their salvation through baptism, concerning concord for the common good, and the addition of those who were believing. ^C

4. Regarding the healing in Christ of the man lame from birth, and Peter’s choice instruction, sympathetic and advisory, for their salvation. Wherein is also the reaction of the high priests, motivated by zeal regarding what had taken place, and the judgment of the miracle. ^D

5. Regarding the unbelieving high priests who were ordering that they should not speak openly in the name of Christ, and the renewal of the apostles, with thanksgiving from the Church for the faithful endurance of the apostles: regarding the unanimity and universal communion of those who believed. Wherein also is contained [the account] of Ananias and Sapphira, and their bitter death. ^A

6. The apostles cast into prison, whom an angel of God brought out by night, permitting them to preach Jesus without hindrance; wherein it is told that the high priests, seizing them again afterwards, ordered them to teach no more, and scourged them before releasing them. Gamaliel’s faithful judgment regarding the apostles, together with certain examples and proofs. ^B

7. Regarding the ordination of the seven deacons. ^C

8. The insurrection and calumny of the Jews against Stephen, and his public speech concerning God’s covenant with Abraham, and concerning

^A the twelve patriarchs; in which is contained the account of the famine, the purchase of grain and the recognition of the sons of Jacob, and the birth of Moses, and the divine vision granted to him on Mount Sinai, the departure of the children of Israel, and the formation of the calf down to the times of Solomon and the construction of the temple. The confession of the super-celestial glory of Jesus Christ revealed to Stephen, in which having been pelted with stones, the same Stephen piously fell asleep.

9. Concerning the persecution of the Church and the burial of Stephen: in which is also treated Philip the apostle, who healed many in Samaria.

10. Concerning Simon Magus who having believed was baptized with many others: in which is treated the mission of Peter and John ^B to them, and the invocation of the Holy Spirit upon those who were baptized.

11. That the participation of the Holy Spirit is given not for money nor to hypocrites, but to the holy through faith: in which are set down the matters regarding the hypocrisy and rebuke of Simon.

12. That God prospers salvation for the good and faithful, taking the argument from those things which happened concerning the eunuch.

13. Concerning the divine calling of Paul from heaven to the apostleship of Christ. In which is treated the healing and baptism of Paul through Ananias according to the revelation of God, and his freedom of speech, and his meeting with the apostles ^C through Barnabas.

14. Concerning Aeneas the paralytic healed in Lydda by Peter; in which are the matters concerning Tabitha the friend of widows, whom Peter raised from the dead through prayer in Joppa.

15. Concerning Cornelius, and all that the angel said to him, and what in turn was revealed to Peter from heaven concerning the calling of the nations. In which [it is told] that Peter, being sent for, came to Cornelius. A recapitulation by Cornelius of the things which the angel had testified and had narrated to him, Cornelius. Peter’s instruction concerning Christ, and the gift of the Holy Spirit upon those who were listening; and how those from the nations ^D who believed were baptized.

16. Regarding how Peter narrates the following events and each of the things that had occurred to the apostles who were arguing against him at the time they sent Barnabas to the brethren in Antioch.

17. The prophecy of Agabus concerning a global famine, and the collection of alms among the brethren who were in Antioch.

18. The slaughter of James the apostle, in which [is told] the arrest of Peter by Herod; and how the angel by divine command delivered him from his chains. And [after] Peter had appeared [to them]

by night, he withdrew from the brethren. In which [is told] of the punishment of the guards, and afterwards of the bitter and ruinous destruction of the impious Herod.

19 19. The mission of Barnabas and Paul by the divine Spirit to Cyprus, and what they accomplished in the name of Christ against Elymas the sorcerer.

20. Paul’s flourishing teaching concerning Christ, both from the Law and subsequently from the prophets, historical and evangelical, which is both selective and logical. Concerning the transfer of the preaching to the gentiles, the persecution of them there, and their arrival in Iconium.

21. How the apostles, having preached Christ in Iconium, were persecuted after many had believed.

22. Concerning the man lame from birth who was healed by the apostles in Lystra, on account of which they appeared to the local inhabitants to be gods, and were thought to be mad. There, too, Paul is subsequently stoned by the neighboring Jews.

23. That those from the gentiles who believed should not be circumcised, according to the decree and judgment of the apostles; in which is the Epistle of the apostles to those from the gentiles concerning what must be observed. Paul’s disputation with Barnabas on account of Mark.

24. Concerning the catechesis of Timothy, and Paul’s arrival in Macedonia according to a revelation, in which [is told] of the faith and salvation of a certain woman, Lydia; concerning the healing of the slave girl who had a spirit of divination, on account of whom her masters imprisoned Paul. Concerning the earthquake and the miracle that happened there, and how the jailer, having believed in that same night, was immediately baptized with his whole family. That the apostles then left the prison, having been requested to do so.

25. Concerning the sedition which occurred in Thessalonica on account of the preaching, and Paul’s flight to Beroea, and from there to Athens.

26. Concerning the inscription on the altar in Athens, and Paul’s philosophical preaching and piety.

27. Concerning Aquila and Priscilla, and the disobedience of the Corinthians, and the good pleasure of God according to foreknowledge regarding them, which was revealed to Paul; in which [is told] of Crispus the synagogue leader who, with certain others, believed and was baptized; that when a sedition was stirred up in Corinth, Paul withdrew, and having come to Ephesus and disputed, he departed; concerning Apollos, a man both eloquent and faithful.

28. Concerning the baptism and the gift of the Holy Spirit given through the prayer of Paul to those in Ephesus who believed, and concerning the healing of the people; in which [is told] of the sons of Sceva, and that one must not approach unbelievers and those who have shown themselves to be unworthy of the faith.

Also concerning the confession of the believers; concerning the sedition stirred up at Ephesus by Demetrius the silversmith against the apostles. ^A

29. The circuit of Paul, in which is also recounted the death of Eutychus and his recall from death through the prayer of Paul. His pastoral exhortation as to what sort of pastor one ought to have, addressed to the presbyters who were at Ephesus: in which is also Paul's sail past Ephesus as far as Caesarea Palaestina.

30. Agabus's prophecy concerning the things that were to happen to Paul at Jerusalem.

31. Jacob's (James's) exhortation to Paul concerning the not appearing to circumcise the Hebrews.

32. ^B Concerning the disorder stirred up at Jerusalem against Paul, and how the tribune rescued him from the crowd, in which Paul also recounts in order concerning himself and his own calling to the apostolate. Concerning those things which Ananias said to Paul in Damascus, and the vision and voice of God that once happened to him in the temple: and when after these things Paul was about to be scourged by them: where, having said that he were a Roman, he was set free.

33. Concerning those things which Paul, having gone down into the council, suffered and said; and that he acted uprightly.

34. Concerning the conspiracy planned by the Jews against Paul, and the revealing of it to Lysias. In which [it is told] that Paul was sent on to the governor at Caesarea with soldiers and letters. ^C

35. Tertullus's accusation against Paul, and his defense before the governor.

36. Concerning the succession of Felix, and the promotion of Festus, and the interrogation of Paul before him and his appeal.

37. The arrival of Agrippa and Bernice, and the questioning of the things concerning Paul: in which is Paul's apology before them concerning his legal worship and his calling to the Gospel: that Paul does no injury to the Jews, as Agrippa said to Festus.

38. Paul's voyage to Rome, full of many and very great dangers: in which is narrated also Paul's exhortation to those who were with him concerning the hope of salvation. Paul's shipwreck, and how they escaped unharmed to the island of Melite, and what miracles Paul performed therein. ^D

39. How from Melite, Paul arrived at Rome.

40. Concerning Paul's discourse to the Jews who were at Rome.

There are forty self-contained [chapters] that have been revealed. And those sub-chapters added to these are forty-seven.

EXPLANATION OF THE ANCIENT HOLY MEN BY AN ANONYMOUS AUTHOR

AND ALSO BY OECUMENIUS

CHAPTER I. De doctrina Christi, quae fuit a resurrectione et apparitione ad discipulos: et de promissione sancti Spiritus, de visa Christi assumptione, et de glorioso ejus secundo adventu.

I, 1-2. "The former treatise I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen."

"The former treatise," he says, not "Gospel," although Paul calls his own writing a Gospel when he asserts: "According to my gospel." For they avoid arrogance everywhere. Just as Matthew also says: "The book of the generation." But if Mark says: "The beginning of the gospel of Jesus Christ," he does not on that account call his own writing "The Gospel," but rather Christ’s preaching. For the beginning of Christ’s preaching was the coming forth from the preaching of John. The beginning, however, of the revelation of the mystery of Christ and of His incarnation was the birth from the Virgin, and whatever followed upon these. Which beginning Matthew also used for his own writings, and this Luke himself: which writings the faithful afterwards deemed worthy to call Gospels, as truly containing the Gospel, that is to say, the doctrine of Christ. But when he says, "of all," he seems to contradict the evangelist John; for the latter says that it is not possible to write these things, for neither could the world contain the books that should be written; whereas this one says he has written a book "of all" from the beginning up until the assumption ^C. What then shall we say? That he says he [has not omitted] ^C

anything of those things that are connected and urgent, in which the divinity and truth of the preaching are grasped. For John himself also ^A discussed all these things. For they left nothing out through which the dispensation of the Word according to the flesh is believed and known, and his greatness according to his divinity shines forth and is made manifest. "O Theophilus."

Commentary on the Acts of the Apostles

^A From this we learn that even after the resurrection he was teaching the disciples. "And eating with them." Feeding and drinking together. That is, sharing salt, sharing a table. "He charged them not to depart from Jerusalem, but to wait for the promise of the Father." He commanded them not to depart from Jerusalem, desiring to make the account of the resurrection firmer among them through the miracles that were wrought by the invocation of the Crucified, and through the tribulations which they suffered from the Jews, yet did not fall away from the friendship of the One who had been crucified and had risen, but rather remained steadfast to Him. For if they had departed from Jerusalem immediately, and none of these things had followed, the resurrection would certainly have been suspected. Furthermore, there were many there who were about to believe. At the same time, it was necessary for them to wait, so that no one might say that they had abandoned their acquaintances and gone to strangers to boast of themselves. Also, because they were not yet armed with the power of the Spirit, they would have been useless for the struggle against ^B their adversaries. "The promise of the Father." And where did the Father promise this? We say, therefore, that the saying must be understood through the ellipsis of the preposition "from," so that the sense is: "Wait for the promise from the Father which I made to you concerning the Holy Spirit"; or also because, as He Himself says, "What I heard from the Father, these things I announce to you," the promise of the Holy Spirit, even if it was made through Him, nevertheless originated from the Father. But if you seek testimony from the Spirit Himself, Joel is a trustworthy witness to confirm the word, saying: "I will pour out of my Spirit upon all flesh." "Which you heard from me." When did they hear it? When He said: "It is expedient for you that I go away; for if I do not go away, the Paraclete will not come to you." And again: "I will ask the Father, and He will give you another Paraclete." But if the Spirit had not yet arrived, how had He said: "Receive the Holy Spirit"? Either because He said this to make them capable and suited for the reception of the Spirit (and they received Him when He descended); or because He spoke of the future as if it were present; or because the giving of the Spirit is either purgative or perfective. The completed ^D coming of the Spirit upon the apostles, therefore, which is what renders one perfect, so that one may also make others perfect, took place at the time of Pentecost, but He did not come while He [the Lord] was present; for if the Lord had departed then, while the Spirit remained, there would not have been such consolation, for they adhered to Him so strongly that they could hardly be torn away. The Spirit did not descend immediately, however, but after eight or perhaps nine days, so that, having been a little sorrowful, they might be established in a state of desire and need for the promise, and thus receive it...

^A in his advent, they might receive pure and perfect joy. Furthermore, it was fitting that our nature should appear in heaven, that reconciliation should be accomplished, and then that the Spirit should come. Consider, moreover, lest they flee again after the Lord was assumed, how he holds them all there by this expectation, as if by a certain chain.

« For John indeed baptized with water. » The apostles were baptized with water in the beginning, and after this also with the Holy Spirit. Here he now manifests his power over John, just as when he said, « He who is least in the kingdom of heaven is greater than John. » ^B « But you shall be baptized with the Holy Spirit not many days after these. » He said "You shall be baptized," but not "I will baptize," adopting meekness and shunning arrogance. Especially since John had previously taught this, when saying, « He will baptize you in the Holy Spirit and with fire, » it would have been superfluous for him to add it himself. But does he not baptize by grace in the upper room without water? Indeed, for the Spirit is more efficacious, through whom even water works, since Christ himself was also anointed without oil.

I, 6. « Therefore, when they had come together, they asked him, saying: Lord, do you at this time restore the kingdom to Israel? » Observe here. Since they had asked before the passion about the consummation of the world, they no longer ask about this, but about an earthly kingdom. ^C For they were still disposed in a more imperfect manner. They asked together, having gathered, that they might prevail through their number. But having heard before the passion that no one knows the day, yet now they ask again. For because they had heard that they were about to receive the Spirit, as if they were now worthy, they wished to know and were eager to be freed from their difficulties. They did not say, "When?", but, "If at this time?", "If now?" they say; so much did they desire the day. But to me it seems they had not even clearly grasped what the kingdom was. For the Spirit, who would teach them, was not yet present. They said, "Do you restore," because they were by now imagining greater things concerning it. Therefore he spoke to them more openly. For he did not say, "Neither does the Son know," but, « It is not for you. » And lest they should become despondent, he added, « But you shall receive power, » and the rest. And they indeed did not ask about the consummation, but he teaches what they did not ask; ^D for it is the mark of an excellent teacher to teach not what the disciples desire to learn, but what is useful for them. For this reason he did not answer their question, as having nothing useful in it, but taught what was pressing; for there was great need of the Spirit for them at that time.

« But he said to them: It is not for you to know times or seasons. » He keeps them at a distance everywhere from the knowledge of future things.

not as if ignorant, but because he knew that nothing would be gained by them from this for their spiritual salvation. Hence, he previously said to them indefinitely: « But you shall be baptized with the Holy Spirit not many days from now. » If you ask why he does not send the Spirit immediately, or why he did not signify a fixed time, learn that the Spirit does not come immediately upon the ascension, so that He might make ^A His reception more desirable; and [he does not assign] a specific day, so that he might render them prepared for the struggle and more fit for His advent.

« Which the Father has put in his own power. » It should be noted whether this saying has any weight for those who wish to abolish the boundary of human affairs, or rather, fate. For in saying, « Which the Father has put in his own power, » he abolishes fate. But if the Father has put it [there], it is manifest ^B that the Son has put it [there] as well; for all things that are the Father’s are also the Son’s.

I. 8. « But you shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses in Jerusalem and in all Judea, and Samaria, and to the end of the earth. » Since before this he had commanded: « Do not go into the way of the Gentiles, » etc., implying that he was sent only to the Israelites, now, together with them, he shares the preaching with the Samaritans and the remaining nations. At the same time, he also heralds that the word ^C of piety would be diffused throughout the entire world. For what else does it signify that he says: « To the end of the earth »?

I. 9. « And when he had said these things, while they were watching, he was lifted up. » Leading them away from every other trifling curiosity, so that they might not question him again, he immediately began to ascend into heaven. He adds, however: « While they were watching. » Since the entire business of faith and of their necessity was situated in this, the beginning of the event could be seen, but the end could not. Therefore, the men stood by to teach ^D that he rests in heaven; for vision did not reach to the end. In the resurrection, however, the contrary was the case: the beginning was not seen; for it would have been superfluous, since He who had risen appeared alive, and the tomb was empty; but the end was manifest, for He was appearing to them alive.

« And a cloud took him from their eyes. » A cloud indeed took up the Lord, in order to demonstrate equality of honor with the Father. For it is said of the Father: « Clouds and thick darkness are round about him. » And God, having become incarnate, used a cloud as a vehicle—for He was Lord; Elias, however, used fire. For He, as Lord of all, ascending by His own power, takes up for His ascent something earthly and that which is borne downward, not so much being led around as Himself leading the vehicle. But Elias was a servant, and for this reason [he required] an upward-bearing chariot

and horses providing him with the swiftness of the journey. Wherefore it is said of him: *Elias went up in a whirlwind as into heaven.* But of the Lord: *As He was going into heaven.* Two men in white garments confirm the Lord’s restoration into the heavens, according to what is said: *In the mouth of two or three witnesses the word shall be established.* ^A

*I, 10. And as they were looking intently into heaven as He was going, behold, two men stood by them in white apparel.* ^B Being angels, they appear as men due to their operation, in accordance with the nature of the vision, lest they should completely overwhelm those who were already struck with awe by the novelty of the assumption.

*I, 11. Which also said: Ye men of Galilee, why stand ye looking into heaven?* Men were speaking to men, and yet they were not of the same substance. *This Jesus who is taken up from you into heaven, shall so come, in the same manner as you have seen Him going into heaven.*

Lest the disciples be troubled, and as though their Master were gone and His body dissolved, should lose hope for the future regarding the expectation in which He was to be awaited, and through this be scattered one hither and one thither in cowardice and fear—for this reason the men appear, demonstrating to them His ascent into heaven and the permanence and salvation of the body that had been taken up, through these words which they speak: *This Jesus... shall so come again.* ^C And by saying, *Why stand ye?* they suggest to them that they should set aside concern for this matter and proceed to Jerusalem, according to the Lord’s commandment, *not to depart from Jerusalem.* Wherefore, having arrived, and still being in fear due to the Master's absence, they did not walk about in the city, but went up into the upper room, as into a safer and hidden place. Chrysostom says that the assumption took place on a Sabbath day. Therefore it is also noted: *a Sabbath day’s journey*, so that they might not seem to have used a longer foot-journey on the Sabbath than had been established by the Law.

*I, 12. Then they returned to Jerusalem from the mount that is called Olivet, which is near Jerusalem, having a Sabbath day’s journey.* One mile, which was the Sabbath day’s journey, as Origenes says in his fifth *Stromata*, consisted of two thousand cubits. ^D And this was especially because the holy tabernacle and the ark preceded the encampment by such an interval, and they pitched their tents at such a distance; which space those who were worshipping were allowed to walk on the Sabbath to reach the holy tabernacle.

*I, 13, 14. And when they were come in, they went up into the upper room, where abode both Peter and James, and John, and Andrew, Philip, and Thomas, Bartholomew*

« et Matthaeus, Jacobus Alphaei et Simon Zelotes, et Judas Jacobi. Hi omnes erant perseverantes unanimiter in oratione et obsecratione, cum mulieribus et Maria Matre Jesu, cumque fratribus ipsius. »

Petrus, interpreting or knowing: Jacobus, supplanter of labor. Joannes, grace of God: Andreas, becoming potency or condemned: Philippus, mouth of widows or mouth of a lamp: Thomas, abyss or twin or doubter. Bartholomaeus, son of him who suspended the waters: Matthaeus, ^A given: Jacobus Alphaei, supplantation. Simon Zelotes, discipline of life: Judas Jacobi, this one was also called Thaddaeus. He recounts the disciples by name to show that, when they had fallen at the time of the passion, Judas indeed cast himself entirely out of the choir of the apostles. But Peter was both there, and was recalled by the teacher through the threefold interrogation. For if it is recorded that John took the Mother of Christ into his own home, certainly when John was present with the apostles, she too was present.

Otherwise. Not in vain does he make a catalogue of the disciples, but wishing to show that they suffered something human, ^B yet did not remain in their fall. For Peter, who had denied, was absolved from the denial by bitter tears, as is manifest from the fact that a little later the rational flock was entrusted to him. Thomas, who had been incredulous, was healed from incredulity by touching the wounds of the hands and the side. So while all the others were present together, only Judas was missing. And Mary the Theotokos was present, since John, who had received her into his own home, and the brothers were also present. If Joseph the betrothed had been alive, he would certainly have been present too; and ^C he, above all, who never doubted concerning the dispensation, even when his sons did. But it is manifest that he had long been dead. For when the relatives wished to see Jesus teaching, he was not present either. For what does it say? « Thy mother and thy brethren seek thee without, » but it does not add: And thy father.

Chapter II. Peter's address to those who knew of the death and apostleship of Judas the traitor: in which is also narrated the substitution of Matthias, who by prayer was allotted the apostleship by the grace of God.

I, 15. « Et in diebus illis surgens Petrus in medio discipulorum dixit, eratque turba hominum simul fere centum viginti. » ^D Peter arises, not James, both as one more fervent and as one to whom the presidency of the disciples had been entrusted. Moreover, James was also modest, more suited to prayer and quiet, while the others evidently handled affairs. Therefore they yield to him the Jerusalem presidency. But observe how he does all things by common decree, and not by primacy, nor by his own authority. Now one hundred and twenty were present together

^A from those who had believed in the Lord. For there were also seventy and five hundred, whom Paul says saw the Lord after He had risen. But it is likely that these were from among those who were more fully approved and more fervent in speaking with boldness.

« Men and brethren, this Scripture must needs have been fulfilled, ^B which the Holy Spirit spoke by the mouth of David. »

He consoles them with the prophecy. And he does not say, “Which David said,” but, “The Holy Spirit by the mouth of David.” And what was this? All that the one hundred and eighth psalm contains, of which he will also make mention a little later on. But speaking of Judas, he handles the discourse moderately and without any animosity. For he does not call him accursed or wicked, but simply indicates what happened. Furthermore, in adding: “This man therefore purchased a field with the reward of iniquity, and that becoming prone [i.e., falling headlong] he burst asunder,” he did not speak by referring the purchasing to Judas. For he himself did not buy the field, but the priests did, from the silver which Judas had cast down in the temple. But since these were the wages of the betrayal of Judas, the acquisition is reckoned to him as well. And again, since this was set apart for burial, the Scripture has been fulfilled: « And his habitation made desolate. » For what is more desolate than tombs? But through saying, “Falling headlong he burst asunder in the midst,” he showed that immediately upon betraying, because of excessive faint-heartedness and despondency, he resorted by despair to such an end. But since the holy Gospels mention that he made use of strangulation, whereas this [account] asserts that he was precipitated, there results no disagreement from this regarding whatever is narrated thereafter; for both occurred. For the rope by which he was strangled having snapped, he thus fell headlong to the ground and burst asunder. Meanwhile, while these things were being recounted about him after forty days, it is confirmed that these events took place immediately upon the betrayal.

^C « Concerning Judas, who became the guide to those who arrested Jesus, for he had been numbered with us, and had obtained the lot of this ministry. This man therefore purchased a field from the reward of iniquity, and having fallen headlong, he burst asunder in the midst, and all his bowels gushed out. And it became known to all the inhabitants of Jerusalem, so that that field was called in their own dialect, Aceldama, that is, Field of Blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no one dwell in it, and his bishopric let another take. »

Judas did not die by the strangulation, but survived, having been cast down before he was suffocated. And the Acts of the Apostles indicate this, that falling headlong he burst asunder in the midst. This, however, was written more clearly by Papias, the disciple of John the apostle, ^D

^A saying: "A great example of impiety in this world, Judas walked about. Having been swollen in his flesh to such a degree that he could not pass where a carriage could easily pass, he was crushed by the carriage, so that his entrails were poured out." Otherwise: He was swollen in his flesh to such a degree that he could not pass where a carriage could easily pass, nor indeed could the mere bulk of his head. For they say that the eyelids of his eyes had swollen to such a degree that he could not see the light at all, and his eyes could not be seen even by the aid of a physician's probe, being separated by such a depth from the outer surface; and his genitals appeared more disgusting and larger than any obscenity. And the ichor and worms, flowing from his whole body, were borne off in disgrace through his private parts alone. But after many torments and punishments, they say that he died in his own field, and from the stench that field remained desert and uninhabited until today. Nor even to this day can anyone pass by that place unless they stop their nostrils with their hands. Luke mentions here the immediate punishment of Judas. For the souls of the weak are most strongly restrained by things that are present. He increased the sin, ^B calling him a traitor, but he also recounts the punishment, describing that he suffered this and that. He intends that the field was called Haceldama not by Judas, but by the Jews. For he says: "In their own dialect, the Jews bearing witness to the wickedness."

« It is necessary, therefore, of these men who have been with us through all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto the day that he was taken up from us, that one of these should become a witness with us of his resurrection. And they appointed two, Joseph who is called Barsabas, who was surnamed Justus, and Matthias. And praying, they said: 'You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place of this ministry and apostleship, from which Judas by transgression fell, to go to his own place.' »

He communicates the matter to them, so that it may not become a point of contention and they may not fall into strife. Therefore, also beginning [with], "Viri fratres" (Men, brethren), he says, "it is necessary to be chosen by you," committing the judgment to the multitude, and at the same time making those who are chosen venerable, and freeing himself from envy toward them: ^C both because it had to happen, and because he brings in the prophet saying: "His bishopric let another take." From whom, moreover, is it necessary? From those who had provided a test of themselves in the time that they had been gathered among them. Therefore he does not say: "From the gentle," lest he might sadden the others, appearing to offer them an insult. But he added: ^D "Beginning from the baptism of John." For none of them had known the things that had been done before this by learning and being present, unless only He who had chosen them, but they learned by the Spirit. He says, however, a witness of the resurrection...

witness. For this was especially the keystone of Jesus' divinity. Since even of his miracles performed before the passion, there were many witnesses, even among the unbelievers who had seen them. The apostles were eager to fill up the number, so that the Master's election might not be as if it were crippled and incomplete. They did not propose many, but only two, so that greater grief might not be caused by the rejection of many. Barsabas and Joseph and Justus are names given either for distinction or for virtue. Opportune indeed is it that they call him "Knower of hearts," and they do not say, "Choose," but, "Show the one whom you have chosen." For all things are known and determined by God, even before our thoughts arise. He calls it a "lot," showing that the whole matter is of God's benevolence and election, and reminding them of the ancients, that the Levites were also chosen by lot in this way. He says definitely, "Of this ministry," for there were others as well. By "his own place," he means the halter—that is, the place to which Judas rendered himself worthy through his betrayal—or that, Judas being cast aside, this man might have his own place, taking that man's bishopric. ^C

"And they gave their lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles."

Being thus perfectly trained by the lot, they do not learn who is worthy by [some] sign. Nor is the use of the lot improper. For if it had power in the case of Jonah, when base men were casting lots, what must be thought of holy men who commit the matter to prayer? For if the upright intention of those [sailors] alone guided the matter, much more so would that of men inspired by God.

CAPUT III. Concerning the divine supervention of the Holy Spirit occurring on the day of Pentecost upon those who believed, in which is contained Peter's instruction from the prophets: concerning the passion, resurrection, and ascension of Christ, and the gift of the Holy Spirit; concerning the faith of those present, and their salvation through baptism; concerning communal concord for the common good, and the addition of those who were believing.

"And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Spirit, and began to speak with other tongues."

"And when the day of Pentecost was fully come." That is, nearing Pentecost, at the very feast itself, because it was time to put the sickle to the mature spiritual harvest, when because of the feast many were present, including those who had crucified him, and so that they might receive the rebuke for the murder they had perpetrated themselves. By a sudden sound, and not imperceptibly, the approach of the Spirit took place, and from heaven, so that by a sudden consternation He might both rouse them effectively, and cause all to

^A flock together. And by this He made the miracle irreproachable. For if, even when this had occurred, they maligned the strange event as drunkenness, what would they not have said had it not occurred in this way? "From heaven" and "with much vehemence." For by the violent wind He wishes to indicate this, to show that the work was of Him who was taken up into heaven, and of divine power; just as also over the Red Sea blew a violent south wind. And correctly in all these things he spoke by way of simile—namely, "as," if I may say so, and "like fire"—so that nothing sensible might be thought concerning the Spirit. The ^B breath filled the whole house, filling it like a pool, since it had also been promised to them: "You shall be baptized with the Holy Spirit and with fire." And this was a sign of abundance and of vehemence. But fire did not fill the house, lest it should terrify them completely and force those who saw it to flee, and thus they be unable to testify to the things that occurred afterward; but the Spirit is divided into tongues of fire, and rests upon each one—namely, the one hundred and twenty who were residing in the house. For from one root was the grace of the Paraclete divided into various gifts, and a tongue was needed which might declare the great works of God, and, like fire, consume everything contrary. It was in the form of fire, because the Spirit is also God (and our God is a consuming fire), and to demonstrate the likeness of nature with the Father, who thus appears to Moses at the bush. And He sits upon each one, signifying stability and permanence. For the word "sat" signifies that He remained and rested. Consider also that in the case of John, ^C as He was about to be known by one man, He is seen in the form of a dove, descending upon the head of Christ. But when it was necessary to convert the whole multitude, He came as fire. And the Hebrews could understand this about God also from the Old Testament, that He is a consuming fire. Moreover, also while the disciples were occupied with prayer and supplication and mutual love, then the Holy Spirit comes to them.

II, 4. "According as the Spirit himself gave them to speak."

CHAPTER III

II, 5. "Now there were dwelling at Jerusalem Jews, religious men from every nation of those that are under heaven."

The fact that they were religious He shows from this: that they left their fatherlands, and having abandoned possessions and houses, chose to dwell in Jerusalem, so that according to the ancestral law they might be able to appear three times a year before the Lord. ^D

II, 12. "Now when this voice occurred, the multitude came together, and was confounded, because everyone heard them speaking in his own language. And all were amazed and wondered, saying to one another: Behold, are not all these who are speaking Galileans? And how do we hear, each in our own language in which we were born? Parthians, and Medes, and…"

^A Elamites, and the inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God. And all were amazed and perplexed, saying to one another: What does this mean? »

The multitude was confounded, that is, disturbed, and deservedly so; for they thought that they would be brought into trouble on account of those things which were rashly committed against Christ, and their conscience was shaking their souls. And the murderers indeed were in such a state, but the devout were amazed, recognizing that they were Galileans, yet speaking in their own native languages. Truly, the apostles knew what they were saying, namely, the mighty works of God, but they did not know the languages in which they were speaking, unless the devout men who heard them did so—for instance, a Scythian perhaps, or an Indian, knowing that the apostles are speaking in the Scythian or Indian tongue.

« But others mocking said, They are filled with new wine. » There were also some among those who understood, perhaps the more vulgar sort, who mocked, saying that these things were taking place because of drunkenness. For if they had not understood, they would not have attributed the matter to drunkenness; but if they understood while they were speaking, how, you will say, did they dare to mock? But malice, which arises from excessive wickedness, proceeds from nothing else than perversity itself, so that it might find in any way possible some means to disturb and repel the present good. Just as it was also when Christ was working miracles; they could not doubt the power and efficacy of the signs, but, being insane, they ascribed the work to Beelzebub.

He mentions nations that were enemies to the Jews, such as the Cretans, Arabians, and the others, whose languages they were speaking, and they provided this as a sign that they would overcome all these in the faith. Everywhere, wickedness mingles itself with virtue; for the pious were indeed amazed, but others were mocking. See, however, the folly of those mocking. "They are filled," they say, "with new wine." And yet it was not the time for this; for it was Pentecost, when there is no new wine. For new wine, strictly speaking, is the sweet wine that flows from the winepress itself. But also, it was the third hour, at which it is not credible that men should be drunk, especially those who are in dangers and fears.

Therefore, they ascribe the whole matter to the quality of the wine, saying, « They are filled with new wine. » For shamelessness seeks only to say something, whatever it may be, not to say something reasonable. But the more astonishing thing is that while these were amazed and confessing—being Jews, Romans, proselytes, and those perhaps who had crucified [Him]—and almost all the nations were proclaiming that they were speaking in their own tongues, some were nevertheless found mocking. —Otherwise. To say that the apostles were filled with new wine, [judging] from the quality of the wine, ^{B C D}

is a calumny. For new wine is sweet, and is indeed more prone to produce drunkenness, because by the stickiness of its sweetness, it causes a more dense filling of the hollows of the brain from the evaporation. ^A But did those who mocked understand what was said, or not? If they did not understand, then their mockery had no basis. For why would some nonsensical chatter, uttered at random, trouble anyone? But it is clear that they themselves understood, even though they had before their eyes those who attributed the event to a miracle. Yet they maliciously calumniated it, as is the custom of the perverse. —Otherwise. They understood, but they were not pleased with what was said. For they were speaking of the great things of God. For it is the habit of the multitude, if they are not pleased with what is said, to consider the speaker to be demon-possessed or raving; just as, in the case of Christ, they understood the miracles, but when they ought to have praised them, they reviled them as if they were done by Beelzebub.

II, 14. « Stans autem Petrus cum undecim, extulit vocem suam, et locutus est illis : Viri Judæi, et qui habitatis Jerusalem universi, hoc vobis notum sit, et auribus percipite verba mea. » ^B Above, he shows foresight in that he permits the multitude [to decide] the election of him who was to be constituted with the eleven; here, however, [he shows] boldness of speech. And he does this even though he does not have favorable listeners, but rather ones who are laughing and mocking and shouting; and this [is remarkable] when he himself was an uneducated and illiterate man. Is not his action, then, beyond human capacity, that he should have broken silence or attempted to speak? He says, "with the eleven," indicating that by common will and voice he was the mouth of all; for the eleven stood by as witnesses of what was being said. And "he raised his voice"; that is, he spoke with great freedom of speech, so that they might immediately at the beginning learn of the grace of the Spirit. For he who before this time did not endure the questioning of a lowly serving-girl, ^C this man here, in the midst of the people, with everyone shouting, speaks so fearlessly that this becomes an indubitable proof of the resurrection.

II, 15. « Non enim, sicut vos existimatis, hi ebrii sunt. » He did not say: As you mocking people say, but, "As you suppose," treating the discourse more kindly, and not wishing openly to show that they had said this from malice, paving the way for them toward conversion and repentance. For it is, he says, the third hour of the day. And what of this? Does it not happen to be drunk at the third hour? Certainly; but that does not serve the purpose: for they did not think this way about them, but were saying this while mocking and deriding them.

^D II, 15-21. « Nam est hora diei tertia : sed hoc est quod dictum fuit per prophetam Joel : Et erit in novissimis diebus, dicit Deus, effundam de Spiritu meo super omnem carnem, et prophetabunt filii vestri et filiæ vestræ. Juvenes vestri vi-

- ^Asiones videbunt, et seniores vestri somnia somniabunt. Etiam super servos meos et super ancillas meas in diebus illis effundam de Spiritu meo et prophetabunt. Et dabo prodigia in cœlo superne, et signa in terra inferne, sanguinem et ignem et vaporem fumi. Sol convertetur in tenebras et luna in sanguinem, priusquam veniat dies Domini magnus et manifestus. Et continget quod omnis quicunque invocaverit nomen Domini, salvus erit.

This made them more attentive in the interim. The fact that this took place at the third hour is not to be understood in a common way, but because the splendor of the fire is exhibited at that time, when men are not using it for work nor for preparing lunch, when the day is bright, when everyone is in the marketplace. Then he brings forward the prophecy of ^B Joel, without making any mention of Christ there, or of the signs of which they themselves had been eyewitnesses, or that this was his own promise. For if he had said this, he would have overturned everything and exposed it to contempt. But he introduces the Father for the time being, who had promised this to them through the prophet, and he removes envy. Not to the apostles alone, he says, but to all flesh, clearly to that which believes sincerely and with proper disposition. For He who says to me, he says, "Lord, Lord," is not [saved], but he who does this with an excellent life. However, he does not add this here, making the word of the promise less heavy and lighter, as if calling alone were sufficient for salvation. But that saying, "The sun will be turned into darkness," and before that, "Blood and fire and vapor of smoke," he says these refer to the future judgment. Yet it is spoken more appropriately concerning Jerusalem and the captivity that happened then, especially since, according to Josephus, many such preludes occurred before the destruction of Jerusalem. To say that the moon is to be turned into blood indicates the magnitude of the slaughter, as if—being closer—it could suffer this from the evaporation of the blood. The phrase, "Before the coming of the day of the Lord, great and manifest," is the language of one terrifying and shaking them because of the dangers expected. For he says, do not be of good cheer because you ^C are currently sinning with impunity; but recognize that these are preludes of that great and dangerous day, in which the retribution of deeds will follow. Yet with the threats he also adds a certain kindness, adding: "And everyone who calls upon the name of the Lord shall be saved." And this, indeed, the apostle Paul says was spoken concerning Christ; now, however, since there is no occasion for this, he passed over it through a certain dispensation of speech.

^D II, 28. "Viri Israelitæ, audite verba hæc: Jesum Nazarenum, virum a Deo designatum ad vos virtutibus, prodigiis et signis quæ per ipsum fecit Deus in medio vestri, sicut et ipsi scitis, hunc definito consilio et præscientia Dei traditum cum accepissetis, per manus iniquorum