Third Exposition of the Same Text from the Florentine Codex

^A He shows then the mean between Him and John, no longer, as before, obscurely, when He said: "But the least in the kingdom of heaven is greater than he." But how does He say, "You shall be baptized," when there was no water in the upper room? Because more authoritative is the Spirit, by whom also the water operates. When the disciples are about to ask something, they approach together, that they may move the majority to awe. For they knew what had been said by Him previously: "No one knows the day," when He was deferring them. What wonder then if He does not say the day of the end, seeing that He does not make clear this which is close at hand, and that they might be watchful?

Why did a cloud receive Him? And this is a proof that He went up into heaven; for this was the symbol of heaven, not fire, nor a chariot, as in the case of Elijah; for He precisely modeled them thus, so that they might not be terrified. Which also they said at the same time, and the words were those of flatterers.

"Then." When? When they heard; for they would not have endured it, had He not promised them another coming. And it seems to me that it was also a Sabbath; for He would not have so indicated the distance, saying "a Sabbath day’s journey," unless they were walking a defined length of travel on the day of the Sabbath, on the second day after the Feast. Perhaps he says seven stadia, because the Mount of Olives was that distance from the city of Jerusalem. So it is about a mile distant, which makes seven stadia, or rather, the distance was as far as it was permitted for a Jew to walk on a Sabbath, in order to converse, as it were, while moving about. So they were remaining in Jerusalem after the resurrection. The Sabbath day's journey was two thousand cubits; and the ark covered as much distance [in front of] the camp as this distance which the Jews walked on a Sabbath. ^B Origen in the fifth Stromata: "It was two thousand cubits, and rather the holy tabernacle and the ark took up this distance for the camp, and from such a distance it tented, which distance those who worshipped the holy tabernacle were permitted to walk on a Sabbath." He well mentioned the disciples. For since one betrayed and disbelieved, he shows that except for him, all were safe. They greatly feared the Jews. "With the women," he says. For he said that they followed Him, and Mary the mother of Jesus. How then does he say that "He took her to his own home" then? Again, having gathered them, thus she came down and with the brothers of Him. As fervent and as one entrusted with the flock of Christ, and as one more preferred, he always begins the discourse, making the fulfillment of what was spoken in David. For if God called them brothers, much more so this one, they being present. He calls him a lot every where, showing that it is wholly of the grace of God and of the election, and reminding them of the old things, that God allotted him, just as also the Levites; that the wages of the betrayal, this also became a herald of the punishment.

^D Well, not in the sin, but in the penalty he raised the argument. Judas did not die by the noose, but survived having been cast down before being strangled. And the Acts demonstrate this, that "becoming headlong, he burst asunder in the midst, and his bowels gushed out." For indeed, his flesh was so swollen, that not even where a wagon easily passes, was it able to pass through. This is about the field and the house; that is to say, the beginning, the priesthood. So these things happen not by my own opinion, but by his who has spoken these things beforehand. For that he might not seem to rejoice at a great matter, and in this, such as Christ, he brought forward the prophet as a witness. See that also the disciples were called ministers and bishops.

Why is it shared? That the matter might not become something to be fought over, and they might fall into strife, but he entrusts the calling to the multitude. He did not say, "Of the other witnesses," but, "Of the resurrection; for this was what was being sought, the other things having been agreed upon." "You, not we." And opportunely they call Him heart-knower; for from these it was necessary to make the choice. He did not say, "Choose," but, "Show forth," knowing that all things have been predestined by God. As long then as the apostles were destitute of the Spirit, they were entrusting the matters to a lot; later, both to the multitude and to the [Spirit's] own grace.

That is to say, on that very Pentecost; for it was necessary for these things to happen at the feast, so that those present at the crucifixion of Christ might also see these things. Christ rising, destroyed the power of the demons; for this reason, until Pentecost we do not bow to the earth while praying against our enemies, chanting: "They themselves were tripped up and fell," and the rest. But the Spirit having appeared divinely, we bow the knee, not bearing the sight, and showing that through the Spirit we have learned the worship of the Trinity. "For God is Spirit, and those who worship Him," and the rest. ^C On the day of Pentecost, then, the law was given to Moses, and it was necessary that on the day on which the old law was given, on it also the grace of the Spirit should be given; so that both the authority of the Spirit and the undivided nature of the divine substance in the Old and New [Testaments] might be shown, bringing about the one symphony of the divine words. For just as the Savior, being about to perform the holy passion, did not endure to give Himself to the passion at any other time than the time when the lamb was being sacrificed.

Well, the "From heaven," since even then the first voice of God on the mountain came from heaven, and then He came to Mount Sinai, as Moses testifies saying: "From heaven His voice was heard, and He showed you His great fire." So also now, He first broke forth a voice, and then the fire appeared. Why? In order that, even the ancient vision might show the same God, who then and now has visited. Well, everywhere the "As," so that you may not think anything sensible regarding the Spirit, and

"As of a rushing wind," it was not, therefore, a wind. "As of fire." For when the Spirit needed to be made known to the Son, He came as in the form of a dove upon the head of Christ; but now, when an entire multitude needed to be converted, ^A it is "As of fire." The sitting ^B is indicative of stability. He remained; He rested. Did He then come upon the Twelve? No, but upon the hundred and twenty, for Peter would not have simply brought forward the testimony of the prophet, saying, "I will pour out of My Spirit upon all flesh," and the rest. Why did the apostles receive the gift of tongues before other gifts? Because they were about to go everywhere. And as at the time of the building of the tower the one language was divided into many, so then the many languages were often in one person; and he would converse in the tongue of the Persians, and of the Indians, and of the Romans, and in many other tongues; and the gift was called the gift of tongues.

Remaining was a sign of piety, having abandoned the fatherlands of so many nations and their own people, to dwell there. For because the event happened in a house, they naturally ran together from outside. "The multitude was confused, because of the fear, and that he might show that fear and the strangeness of the spectacle caused the confusion," he says: "They were confused by fear." Confusion, then, is that which creates a stoppage. When the fear of God confuses you, it leads to contrition. You were confused because of the consciousness of sins; you were established because of the hope of repentance. Neither is this feat ours, nor did the glory pass to our children, but to those whom it itself calls, and to those fathers. He says these things also concerning the future judgment, and concerning Jerusalem, and the captivity; that which was to come to pass at the cross of Christ. He calls the "day of the Lord" the day of the resurrection. Many have thought that He spoke of blood concerning the moon, and not concerning the side. Yet he speaks of "blood," which the Jews poured out and drew upon themselves, saying, "Why do you wish to bring the blood of this man upon us?" ^B Not simply. "For not everyone who says to Me 'Lord, Lord,'" but with disposition. He did not say, [Be persuaded], but, "Listen," which was not burdensome. And see how he says nothing of the lofty things, but begins from the very humble ones, and not even what one might say concerning a prophet, but he begins from the fatherland, "Jesus the Nazarene." Then, having placed their audacity in the midst, see how he tries to absolve them of the charge. "For even if it was preordained," he says, "the birth pangs of death, as the Old [Testament] says, and calamity." "Birth pangs"—He does not hold the thing held, but he suffers and hastens to cast it off. And well did he also foretell the solution of the birth pangs of death, the resurrection, as in the womb of one in labor, I mean the bonds of death, and the recesses of Hades, of Him who rose, ^C and of the Savior Christ, and of Him who came forth as if from the womb of the strangeness of the resurrection. For this reason He is also called "the firstborn from the dead"; and He thus rose, so as never again to die. For this is that which is meant, "It was not possible that He should be held," because the resurrection has not become common to the others. ^D That the Son is said to stand at the right hand of the Father, and sometimes the Son to be seated at the right hand of the Father, signifies to us nothing other than equality. He calls the Father His "Lord," but this is because He received the form of a servant. For this reason He rose on the third day, inasmuch as it was not possible for Him, being life by nature, to be held by the bonds of death. For it is not holy to say that the flesh united to the Word could be held, or that the divine soul—which tasted of the gates of Hades (for "It was not abandoned to Hades," as the divine Peter said; for He rose having despoiled Hades), and said to those in the bonds, "Come forth," and to those in darkness, "Be revealed"—could be held. These things the souls of the righteous, together with the Savior, performed, ascending from the regions below. Teaching that, having the countenance of humanity, as having become as we are, He releases words of things that are more fitting to us than to Him, insofar as He is understood as God, as if for Himself, and as the first to invoke upon us the state of heavenly goods. For He says that what is given to Him is given to the nature of man.

^A

How do you think it is? This won over the apostles; rather, the prophecy of Isaiah is fulfilled here, which says: "Who has heard such a thing, and who has seen such? If a land has travailed in one day, if also a nation has been born at once, because it travailed and brought forth her children. But I have given... this expectation. Rejoice, Jerusalem, and hold a festival, all you who love her." And the prophet has taught—here experience shows it clearly.

Two virtues, both the persevering and the together, to the teaching, he says, of the apostles. For they again were teaching them, and to the fellowship, and to the breaking of bread, and to prayer. All things were in common and with perseverance. For they did not despise them as if they were ordinary people, nor did they pay attention to things seen, but their mind was on fire. For since Peter was flowing forth in abundance, and was demonstrating the promises and the things to come, they were naturally beside themselves with fear, and the miracles bore witness to the things being said; just as in the case of Christ, first signs, then teaching, then miracles. ^B

They enjoyed the teaching. Notice how the Jews did nothing other than stay in the temple, as they had become more zealous, and had greater reverence for the place. For the apostles did not pull them away, so as not to cause harm. See how many things he bears witness to for them.

It seems to me he speaks of bread, and he indicates fasting here, and a hard life; for they were partaking of food, not luxury. Do you see that the words of Peter contained this discipline of life as well? For there cannot be rejoicing if there is no simplicity. Everywhere these men are seen having great harmony. Peter beckons to this one; they came to the tomb together; he says regarding him to Christ, "But what about this man?" He indeed overlooked other signs, while still writing his book. He mentions the sign from which he set everything in motion. The suffering was natural, superior to medical art. He had spent forty years in Galilee. The man was well-known both from the place and from the suffering. See how the apostles do not come to these things primarily; thus were they pure from ambition. ^C

Thus also Christ acted; He often healed by word, often by deed, often He even reached out His hand where they were weaker regarding the faith, so that it might not seem to happen by chance. "And taking him by the right hand, He raised him up." He did this to signify the resurrection; for this is an image of the resurrection.

But he also used leaping and jumping, perhaps testing himself that what had happened was not merely imaginary. Some say that he also did not know how to walk. Truly worthy of a miracle; they do not lead him, but he follows, showing his benefactors through his following. "And leaping," he says, "and praising God." Not admiring them, but God, the One Who worked through them. The man was grateful. He said rightly, "They recognized him," as though even [ignorant of how to walk]

while remaining until now from the event—for we use this expression for things barely recognized. He did not separate himself from them ^A out of his kindness and friendship toward them, perhaps thanking them and praising them. This portico stood from the construction of Solomon; for Nebuchadnezzar burned the temple, and Cyrus the Persian built it.

If this disturbs and troubles you, learn who did it, and do not be amazed: "For God raised Him from the dead." See everywhere, when he takes refuge in God, and says that everything happens by Him, then he rebukes fearlessly, just as he said above: "A man attested by God to you." And everywhere he reminds them of their daring deed, so that the resurrection might be confirmed. It is to be noted that even if one performs signs, one ought not to be puffed up. What are you saying, Peter? Is He whom you proclaim, Jesus, not the God of Abraham, and Isaac, and Jacob? And elsewhere: "I am the First, and beside Me there is no other." And to the Jews he said, "Before Abraham was, I am." How then do you say these things? What I mean is of this sort: He whom you crucified as an opponent and transgressor of the law, and as one acting against the polity of the law, is God and the Son of God, who gave the law and sent the prophets. For, he says, instead of Him you asked for another, even then, a robber. He revealed the matter very strongly; for because he had them under his hand, he strikes them severely. And again, so they might not say: "How does God now glorify Him who did not help Him then?" they bring forward the prophets as witnesses, that it had to be so.

Here he establishes the faith of the resurrection. "Whom God raised from the dead." Where [does this come] from? He no longer takes refuge in prophecy, but in Himself, since He was now worthy of credence. For at that time, having said that "He rose," he brought David as a witness; but now, the choir of the apostles. Since he attacked them severely, and showed Him risen, he relaxes again, giving them the authority of repentance, and he says: "I know that you did it in ignorance."

^B That through faith in Christ one is sanctified. It is necessary, therefore, that faith should concur on both sides, both of the one being sanctified and of the one praying above, as in the case of the paralytic and the woman with an issue of blood. Here he stirs up the discourse concerning the "economy." Some of the prophets preached the coming of the Lord and the sufferings which He was about to endure for the sake of humanity. Christ, having been crucified, fulfilled the prophecies concerning these things. Whence, if he says that the words of all the prophets had been fulfilled with the suffering of the Savior, we do not understand all the prophets absolutely, but all those who foretold the sufferings of Christ, until the times of restoration.

See how, advancing in an orderly way, in the first speech he hinted at the resurrection and the ascension into heaven, but here also [he hints at] the manifest presence. The words "until" and "as long as," in divine Scripture, are not indicative of time. The thought, therefore, proposed is thus: Many things, he says, the prophets spoke of as to happen, which have not yet all been fulfilled, but are still ^C coming to pass until the consummation of the world; He will come then with glory, as is befitting to God.

The phrase "as me" indicates the pattern of the legislation—what is truly fulfilled in Christ—and he did not say "any other prophet." For it is manifest that the law was given through Moses, which also, according to Deuteronomy, he expanded by divine inspiration, and harvested the glory of a lawgiver, prefiguring the true Lawgiver, Christ, who also spoke the law. For through Him, in many and various ways, as through His own Only-begotten, and subsistent, and consubstantial Son, God and Father has spoken to us. Since, then, Moses alone among the prophets was in the guise of a lawgiver, for this reason, also looking singularly toward Christ, he said, "The Lord will raise up a Prophet from your brothers, like me." For even as he introduced the legal polity, so also Christ introduced the evangelical [polity] according to the measure of the voluntary emptying.

Truly, the soul of man being immortal, it will not be utterly destroyed, but [it is destroyed] from some good thing where it was previously established. Thus also Judas was destroyed from the choir of the apostles. Since the soul is immortal, we understand its destruction to be the becoming outside of the good things which it was destined to receive, if it had lived in a manner befitting to God. "You are the sons of the prophets," so that I was speaking to you, and for your sake all things have happened. For since they thought that, because of their daring deed, they were alienated from God, and had no reason, [to see Him] now being crucified and now healing them as His own; he shows that it was also according to prophecy, and this was of the covenant which God established. "Of the covenant," he says, "you are sons," that is to say, heirs. So that they might not think they were receiving these things as a favor from Peter, he shows that it was owed to them from above, so that they might rather believe that this also seems good to God. What is the meaning of "sons"? That is, heirs. Why then are you disposed toward your own inheritance as though it were foreign? You have indeed done things worthy of accusation, but you will also be able to obtain forgiveness.

"To you first," he says, "God, having raised up His Servant, sent Him." Yes, even to others. But also to you first, to those who crucified Him. "Blessing you," he says, "in turning away from your wicked deeds." For so that they might not think [that] He Himself was granting these things, but not the Father, for this reason he says, "blessing you." For if He is your brother, and blesses you, the matter is a promise. In the case of Christ, they were seeking the one who would betray Him; here, however, they themselves lay on their hands, having become more audacious after the crucifixion. For sin, as long as it is being conceived, has a certain shame; but when it proceeds, it then makes those who commit it more shameless.

"And the captain of the temple," he says, so that they might again cast a public charge upon those spoken of, and not deal with it as a private matter, not only because they were teaching, but because they were saying not only that He had been raised, but also that we are raised through Him. They no longer bring them to Pilate, being ashamed and blus-

blushing at their former actions, lest they be accused on those counts. For this reason He foretold at the time of the five thousand: "Give ye them to eat," meaning, "You also shall satisfy the five thousand with faith after this." For the things of the Law were no longer being kept along with the other evils. And again, they cast the appearance of a court of law over the matter, so that they might be held accountable for an unjust judgment. And yet they knew; for they had seized them ^A while they were laboring. Why then do they question them? Expecting that they would deny it because of the multitude, and thinking that by this means they had succeeded. See, therefore, what they say: "By what power, or by what name, have ye done this?" — "This, which? Why do you not speak, but rather cast shadows? By what power, or by what name, have ye done this?"

See the boldness of the man and his philosophy; he speaks nothing insulting, but attacks them with great respect. And from the very preface he confounded them and reminded them of what had happened before, that they were even judging them for acts of benevolence; as if he were saying, "We ought, rather, to be crowned, and to be proclaimed as benefactors for these things. But since we are being judged for the benevolence shown to a weak man, and not to one who is glorious or wealthy, the indictment is heavy." ^B It is laden with much [heaviness]. What especially grieved them—for this is what Christ said to them: "What ye have heard in the ear, preach ye upon the housetops." And that the Father is said to have raised our Lord Jesus Christ from the dead, with the matter manifestly being wrought concerning His flesh, no one would doubt; since He Himself, existing as the life-giving and operative power of the Father, was vivifying His own temple, according to what was said: "Destroy this temple, and in three days I will raise it up." So then, that which was being vivified was not something foreign, nor the body of one of the men among us, but the very own body of the Word Himself. He reminded them also of a word sufficient to cause fear: "And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder," that is to say, because He is exceedingly proven. And when it was necessary to teach, see how they cite prophecies; but when it was necessary to speak with boldness, they merely declare: "Neither is there any other name," he says. And he did not say simply, "at all," but, "Neither is there salvation in any other." ^D For these were the only ones there then, and he saw them humble and restrained. And this, the great change, was most striking. For those were the people around Annas. Great is the boldness of the man, and he having not abandoned them even in that very court of law. For if they had said that it was not so, he would have accused them. See, being in a quandary, they once again working out everything with human fear. As in the case of Christ, he says, it is not possible to overturn what is happening and cast shadows, but while they were trying to prevent it, the things of faith were increasing all the more; so it happens now as well. Behold also the shamelessness of these men, and the philosophy of the Apostles.

1072 If we speak falsehoods, refute us; but if they are true, why do you hinder us? Such is philosophy; they in anxiety, these in joy. For He stopped their mouths with signs, and they were not able [f. they stood/endured] to finish their speech, but interrupted them in the midst as they were speaking, very insultingly. But let us see the things said from the beginning. In the first place, therefore, they were acting for the sake of human glory; but now another thing is presented, that they are not speaking to murderers, which is what they said afterwards: "Do you wish to bring this man’s blood upon us?" They are not recounting [these things] for the sake of ambition, but they were demonstrating proofs of the grace of God. For whatever they themselves said, these things they narrated; but their own [words] it is likely were passed over. "They came," he says, "unto their own." See them not casting themselves into temptations, but bearing those brought against them nobly. See how precise their prayers are; when they were deeming a man worthy to be revealed to the apostleship, they said thus: "Thou, Lord, which knowest the hearts"; for there was need of knowledge there; but here, since the opponents needed to be silenced, they discuss lordship; therefore they began thus. As if requiring a covenant from God, they bring the prophecy into the middle, at the same time consoling themselves that the enemies are meditating everything in vain. Bring those things to a perfection, that they have meditated on vain things. [OF CYRIL.] Herod and Pontius Pilate have come into a compact and friendship, not that they might bring any necessary things to an end, but so that, after having treated the Christ of the Lord—that is, of God and the Father—with insolence, they might perish miserably, and might be held liable for the God-slaughter. ^C For the plotting against Christ reaches back to the Father Himself. For if the Father is in the Son, and the Son is in the Father, how was the injury against them not one and the same? Thus we also learn to pray. And yet, how would one not be filled with anger upon encountering men who are attempting to kill the God-man, and threatening such things? Would one not be filled with complete hatred? But not these holy ones. That they were heard, and of the visitation, this has become the proof. And why did it happen thus? Listen to the prophet: "He that looketh on the earth, and maketh it to tremble." For that He is present at their prayers, He revealed; and God was doing this both for greater fear, and to lead them into courage after those threats. For since it was the beginning, and they needed a sensible sign, in order for them to be believed. What is it, "They were filled"? That is to say, they were inflamed, and the gift was being rekindled [f. being kindled] for them. Do you see that along with the grace of God they also contributed their own [efforts]? For everywhere it is necessary to observe this. To me it seems that love brought in voluntary poverty; and this is the wonderful thing, that having removed the things from themselves,

they were nourishing others, so that it might no longer be as if from their own possessions, but as if from faith, and the resurrection was being preached. That is to say, they were nourishing them from common goods; and thus that which is said in Deuteronomy is fulfilled: “There shall not be in you ^A a needy person, because the Lord your God shall bless you in the land which the Lord your God is giving to you.” Great is the honor! “At the feet,” he says, “of the apostles they would lay it,” neither daring to place it into their hands, nor were they providing it as if blinded; but they were carrying it to the feet, so that it might be spent as if from common remainder.

^B There was a double security, just as at the tomb were both the seal and the men. See how they were fighters against God; these things that are happening to Him are human. Tell me, who led them out when the doors were shut? Truly, [the minds] of those who are full of anger and drunk. Those whom neither the prison, nor the bonds, nor the shut doors held—they expected that they could prevail over these!

“It does not seem to me that this one is the same as the one after Matthias. For that one was called Justus. But the ‘son of consolation’ seems to me to have received this name from his virtue, as one who was capable and suitable before this. But observe everywhere how he demonstrates the law being dissolved, and how he was also a Cypriot, because they were already shifting and were termed Levites.

The terrible thing is that sin [happened] with consent, and no one else saw what was happening; whence did it come upon this wretched and miserable man to do this? It should be noted that even knowing about what was done by another, while maintaining silence, is sin. If Satan did this, why did he himself become the cause? Because he accepted his energy and was filled with it. “But he should have been corrected,” he says. But he would not have been corrected. For he who sees such things and does not gain profit, much less would he have gained profit by other means. It was not necessary, therefore, simply to let the event pass by, but to be extracted as if it were a gangrene, so that it might not corrupt the rest of the body. For was there any necessity or force? For were we dragging you against your will, “because you put it in your heart”?

O the madness! “For they were fearing,” he says, “the crowd.” For what does the crowd profit them? It was necessary to fear God, who always snatches them away like birds from their hands.

What are you doing, wishing “to bring upon us the blood of this man”? What are you saying? You are lashing, and you are being afraid? You are persecuting, and you are fearing? You are judging, and you are trembling? Thus weak is wickedness. It was necessary, therefore, to ask, “How did you get out?” But they, as if nothing had happened, ask, saying: “Did we not give you strict orders?” And for this was the whole matter, and all the rest was secondary work for them. Again they discuss with gentleness. And yet it was possible to say: Who are you that set yourselves in opposition to God? But in the order of the advice of the council, he answers with great gentleness. Great is the wisdom, and he shows them to be fighting against God. For what ^C you killed, he says, God raised. And to the Father they again ascribe everything, so that it might not seem to be alien to the Father. And he does not simply say the resurrection, but also the exaltation. See again the profit; see the teaching brought to completion in the order of a defense.

This is a greater sign than the lame man, both to kill and to know in the ministry the things that took place in secret. That one was punished, and others gained profit; not simply so, although signs had happened before, but such fear was not present. True is that saying: “The Lord is known by the judgments He executes.” But see, Peter himself did not exact the penalty, but waited so that he might enter, nor did any of the others dare to speak of what happened. This is the fear of a teacher, this is the honor of the disciples, this is obedience. “An interval of three hours,” and the wife did not learn; nor did any of those present speak of it, although it was enough to be noised abroad, but they were afraid. The evangelist, marveling at this now, was saying that “she entered not knowing.” Since he wished to save her (for he was the leader of the sin), for this reason he gives her an opportunity for defense and authority for repentance, saying: “Tell me.” First he instructs her by the sin, and then he shows that she will justly suffer the same things as the husband, since she also committed the same sin. After their fear became greater, both he and the others were performing signs.

No longer in a house, but having taken over the temple, they were spending their time there. No longer were they being guarded to avoid touching things unclean, but they were simply touching the dead. And see how they are intense with those who are their own people, but with those who are outsiders they do not use the power.

Observe how he no longer speaks of the number of those who believed; thus were the things of the faith increasing into a multitude.

Great is the boldness and the trustworthiness. Of what words? That he promised forgiveness, that he promised repentance. Now the resurrection was already acknowledged; but that he gives forgiveness, we are witnesses, and the Holy Spirit, which would not have come if sins had not been dissolved first; so that this is an irrefutable proof. And he did not say, which He gave to us, but, to those who obey, at once being modest, and at once showing it to be great, and declaring that it is possible for them also to receive it; and not simply, They were ^D pained, but, “They were cut to the quick.” This Gamaliel was the teacher of Paul; and it is worthy to marvel how, while having judgments according to mind, and being learned in the law, he does not yet believe. Since Paul had not yet believed. But it is not possible for him to remain disbelieving entirely; and this is clear from his words. And observe the prudence of the public discourse, how he immediately put them into fear, and so that he might not be suspected by them of thinking as they did, as if he were discussing with those of one mind, and he does not use much severity; but as if they were drunk from anger, thus he says: “Men of Israel,” he says, do not simply or as it happens carry yourselves. He brings them to their senses by examples, and besides saying the examples, “Pay attention to yourselves,” saying

^A that they should not neglect the preaching. And yet they themselves could have chosen, being moved by the Spirit, but they nevertheless desire a testimony from them too. The matter of determining the number and of ordaining, and in such a need, was his [the Apostle’s]; the choice of the men, however, they entrust to them, so that they might not seem to be showing favor to themselves. Again, both at the beginning and the end, they apologize. “We shall persevere,” he says. For so it had to be: not simply, nor as it happens, but to persevere.

Perhaps those men were also full of faith, so that the same things would not happen as in the case of Judas, and Ananias, and Sapphira. They set them apart from the multitude, and they themselves draw them forth, not the apostles. See how it is not superfluous. He does not say how, but what? They were ordained through prayer; the hand is laid upon the man, but God works all things. He did not say this simply, but he showed how great is the power of almsgiving and of order. They were not ordained simply, but he prayed over them, that they might be able to prevail. And see, of seven men, he manifested this. Such great sums of money were flowing, such a great multitude of widows.

See also among the seven how there was one who was chief, and held the first place; for even if the ordination was common, yet he dragged on more grace. See, before this he did not do so, but when he became manifest, that it might be shown that grace alone does not suffice, but there is need also of ordination. So there was an addition of the Spirit; for if they were full of the Spirit, obviously [it was] that from the laver. Again, he calls the provocation of their anger an insurrection. ^C Here is a great multitude, and see another form of the accusation. For since Gamaliel had forbidden them to complain anything against him, they introduce another accusation. The Libertines were perhaps the freedmen of the Romans. As, therefore, there were many foreigners there, so they also had synagogues, where it was necessary for the law to be read and prayers to be made. For they were gathering for this reason, that they might force him to say something. But he, more nakedly from then on, was discussing and was saying the ending of the divine law; which he was not saying, but he was pressing the point. And since he was saying it openly, he did not need the suborned men, nor the false witnesses. And in the case of the apostles, they were saying that they were preaching the resurrection; ^D here, however, that they were being healed. O the folly! "Jesus, he says, the Nazarene," and reproachfully, "will destroy this place." This they were saying about Christ. "He who destroys this temple." For there was great reverence among them for the temple, since they also desired to reside there, and about the name of Moses is a double accusation. If he will change the customs, and introduce others in their stead. Bitter is the accusation, and full of dangers, as if he were making it his own work. And with an addition, “Which Moses delivered to you,” he says, “no longer God.” As by a subversion of the polity and impiety they were accusing him.

This is that [a man] can shine even in a lesser rank. “I saw his face,” he says. For this was the grace, this was the glory of Moses. God made him full of grace, but this is nothing…

this is that which Moses had upon his face; that which he carried about upon his soul.

The questioning begins with gentleness: “Why do you harm your neighbor?” Therefore, he himself also begins with mildness, saying, “Men, brethren.” Observe the unfolding of this speech, and how, after they had always enjoyed much benevolence, they repaid their benefactor with the opposite. Observe how he leads these facts up from the earth. For if he had said that He would give, it would be manifest, and there is nothing from him. For he came having left behind both his kin and his fatherland. Why then did He not give? Because it was a type of another land. He did not give, and he promised. Again, He shows the power of God, to do all things out of impossible circumstances; he shows here the promise coming before the type, and before circumcision, and the sacrifice, ^B and the temple, and that they did not receive these things by merit, nor was the land a reward for anything but obedience alone. And not even after circumcision was given is the promise fulfilled. And because those things were types, and it was not contrary to the law for God to command him to leave his fatherland. That is fatherland where God may lead.

For this reason, he did not give, because He promised to give it to him as a possession. But being a sojourner and a stranger, expecting to depart after a little while, how could he possess it? The inheritance is preserved, therefore, for Abraham through his seed, which is Christ. Observe how many years before [this happened] was the promise, and nowhere was there circumcision, nor sacrifice. Here he shows how He allowed it to suffer ill, although He had nothing to reproach them with; but nevertheless they did not perform these things with impunity. Why then does the Apostle say four hundred? The things before the covenant which He made with Abraham, and the journey out of Egypt in the desert until the giving of the law. ^C

For what reason was it legislated for the fathers to be circumcised in uncircumcision? And some say: Because Abraham departed from the Chaldeans. It had been permitted to the Chaldeans according to the customs of their fathers, like the Medes and Persians, to mix with mothers and sisters. For this reason he circumcises the flesh, separating himself from the intimacy of the flesh, and renouncing the marriages of kinship. Others say: So that it might be manifest that Christ would be from them according to the flesh. For we know that the circumcision in the flesh which occurred in the old [covenant] typically held the image of the saving baptism; by the casting away of the foreskin, it signifies the renunciation of the birth according to the flesh, and makes those who are circumcised to be sons of God. ^D In the first place, then, Isaac is circumcised on the eighth day, where also the Jews [are], but Ishmael [was] being thirteen years old; for this reason those from him are circumcised in this way, as Josephus says. Pharaoh rejoiced, and his court, since Joseph was descended from a free race. It is to be noted that they were buried at Shechem, those around Abraham and the patriarchs, which was perhaps called Sikima; for Abraham bought it from Emir, so that he might bury Sarah there.

1078 Observe, then, that it does not increase in the four hundred years, but [it shows] that the end was about to draw near, although four hundred years had already passed, and more, in Egypt. But this is the miracle: they deliberated how to overcome them with crafty devices. For sophism is a forced interpretation; therefore the emphasis here says, to set upon them violently; whence he also calls the magicians “tricksters,” as those who hide the truth through deceit and sophistry. This is marvelous, that the protector who was about to be [delivered] is brought forth not after these things, nor before this, but in the midst of this very wrath, and was raised for three months in his father’s house. But when human hopes were despaired of and had collapsed, then the benevolence of God was shown shining forth. And Moses was saved through symbols of the common salvation, that from the Lord. For the ark was of wood, and the wood was from the water, and it was salvation to the one who had been forbidden; and the one who took him up was not a Judean, but from the nations, and an Egyptian. “Comely,” or well-pleasing to God, instead of God-beloved. Nowhere a temple, nowhere a sacrifice, though so many dispensations occurred, and he was raised in a barbarian house. From what is set before us it is manifest that the instruction of those outside the scriptures is not to be rejected. For it is said in the manner of an encomium, both concerning Daniel and the Hebrews with him, that they excelled all in the philosophy of the Chaldeans. Observe, therefore, both instruction and letters. And he was there for forty years, and he was not corrupted by the circumcision. While these things are being said, observe how one must approach other rational things; for one must for a little while again attend to them, while remaining in the divinely-inspired Scripture. For, “Be not much [involved] with a strange woman,” was said not concerning a woman living with a husband, but for the sake of such wisdom; for to approach a strange woman, not even to be with her, is harmless. Neither Moses, nor those around Ananias and Daniel, learned the foreign instruction, except by the necessity and force of masters. For they did not use it in anything; unless one might say that it is good to learn [it] in order to overturn the deceits of those people. Moses killed, not yielding to temper, nor moved by anger, but by zeal. And everything that is done for the sake of God is piety, even if it be killing, as also in the case of Phinehas.

He no longer excited the zeal, but he was admonishing; and the divine Moses was indeed accused of having killed the Egyptian, although he was oppressing and pressing down. But burying him, as if into an abyss, Christ [buries] evil demons, and moves them away from the tyranny against us—even if they are not willing—through those who possess them sending them forth. Moses has therefore moved from the land of the Egyptians to Midian; and in equal manner also Christ from Judea to Galilee. But neither did his flight extinguish the economy, just as death did not. Do you see that it is not interrupted by time? When he was a fugitive and a stranger, then the angel appears to him. He calls the Son of God an “angel,” just as also [he calls him] man, in the wilderness, not in a temple. Observe how miracles come to be, and nowhere are there temples, or sacrifice, not even in the desert itself, but in the bush. Behold, he was also granted a voice.

^A And he shows that He is the God of Abraham. Through Him the signs were performed; nor did the angel of great counsel profit them after this, and he shows how great is the philanthropy which God exercises. Even if in Exodus it is written that he was "trembling," this does not differ from that "fearful" state. These things are said concerning the vision at the bush, with the same distinction remaining between the fearful and the trembling.

The item is a sign of death and corruption, if indeed the sandal is a remnant of a dead and already rotting creature. Therefore, Christ is inaccessible to those under the Law and under pedagogical worship. For it is necessary that the defilement be washed away and the filth from sin be rubbed off. For it is truly necessary for the mind, attempting to ascend to divine contemplations, to loosen, as it were, certain sandals, being free of every dead and carnal fantasy. Nowhere is there a temple, and the place is holy by the epiphany of God. This is far more marvelous than the place in the Holy of Holies. Why did He allow them to be maltreated there? Inasmuch as for every just person, afflictions become causes for rewards. But if the affliction is great for great men, it is much more so for us. ^B For God and Father long ago foretold the incarnation of His own offspring, and that He would be revealed as a second lawgiver to us, He who had spoken long ago to the ancients through angels, giving the Law, but at the end of the ages having been revealed as the worker for us, and the angel of the new covenant. Again, nowhere is there a temple, nowhere a sacrifice. He shows that He not only performed signs, but also gave a law. Just as Christ first performs signs, and then gives the law, so also He did the same. What is, "living utterances," the end of which was shown through the Word? That is, he means the prophecies. What are you saying? You do not await the one who brings you out, but you flee the legislation and deny the benefactor? See how they insult: "For Moses," he says, "who brought us out of the land of Egypt." Nowhere is the name of God, but they attributed everything to Moses. And where they ought to have given thanks, they bring Moses into the middle; but where they ought to have been persuaded by the Law, they do not bring Moses. "Make us gods." They did not say, God; for they still adhered to the customs of the Egyptians. And yet, this is worthy of wonder, that they did not know what was marvelous, that you, who do not recognize Christ, where they did not recognize even Moses and ^C God, who was shown through so many signs, not only did they not know Him, but they insulted Him in another way by making idols. And if they did it, how are these things that happened [divine]?

Thenceforth, therefore, these customs and sacrifices began. They were the first to perform sacrifice to idols; for it is signaled, "They made a calf in Horeb, and offered sacrifice to the idol," since before this there was nowhere any mention of sacrifice, but commands and "living utterances." That "He handed them over," here, means He allowed, and the captivity is an accusation of their wickedness. There was a tabernacle of witness, and yet it did not profit them, but they were consumed, nor before this— ^D 1. "Which our fathers, having received, brought in," he says. You see that the holy place is where God is? For this reason, he said, "in the desert," so that he might compare the place. He used the word emphatically. You cannot say, he says, that you sacrificed to me, and you were sacrificing to those [idols], and this in the desert, where he stood foremost over them. Since the prophet Amos said, "I will deport them beyond Damascus," the holy Stephen, having set the application here, said, "I will deport you beyond Babylon," following the exposition of the Hebrews, or because the end of the land of the Damascenes and the Syrians is Babylon. The Seventy, however, have found "beyond Damascus." And when there was a tabernacle, there were no sacrifices; for this reason it was [so] that they might have God as a witness, that was all.

Moloch was an idol worshiped among them, and they called the tabernacle of the idol a temple, and they concerned themselves with the worship of a star, having attached to it the designation of their own God. For they say that the Morning Star is so called in the Hebrew language. And "types" are the images which, he says, they fashioned with their own hands. "In addition to the calf, you also took up the tabernacle of Moloch," for having made a tent, they set up an idol, and they called it Moloch. This is an idol of the Moabites, having a transparent stone and an exceptional one on the tips of its forehead in the shape of the Morning Star; and Moloch is interpreted as their king. It was, however, a crafted image of the Morning Star. "Take up, therefore, the tabernacle of Moloch," that is, of your king. And who was this king? The star of your god Repphan [vulg. Remphan], which is interpreted as darkness.

So that in the mountain there was an inscription, and it was itself portable in the desert, and not situated in one place, and he calls it the tabernacle of witness, that is, of the offerings, of the commands. David sought to find grace, and the marvelous, the great one, did not build [it], but the rejected one, Solomon. Thus, the temple was no great thing.

For he says, "Neither will he grant me rest, until I learn the place of the Lord and the tabernacle," that is, the dwelling of the God of Jacob; and it is clear that this is Christ. In the four hundred and fortieth year of the exodus of the sons of Israel from Egypt, Solomon began to build the temple in Jerusalem, as the third book of Kings teaches us. For this reason, the temple was built long after the return of Israel from Egypt, so that, having grown weary with the wandering in the mountains, they might love the one place in Jerusalem, which God made honorable. This was shown through what has already been said, and it is shown also through the prophetic voice: "What house will you build for me? says the Lord." But these things are not worthy of God, if indeed they are created things. Observe how he leads these [arguments] little by little, that

they are somewhat slow in understanding and unskilled in the things concerning God. Those who, even because of what was said by David, "Glorious things were spoken of you, O city of God," supposed that God dwelt in it alone. God therefore rebukes those who have such small notions, and says: "What house will you build for me, having heaven as a throne and the earth as a footstool?" For it was necessary for those who supposed His nature to be restricted to places to demonstrate clearly that He is everywhere, and that nothing contains Him, but rather He Himself comes through all things. ^B Here, then, he has used the argument accusingly. There was much boldness, as he was about to die, and indeed I believe he also knew this: "When He did not want sacrifice, you were sacrificing; when He did not want to give you commands, you snatched them; when you received, you neglected; when the temple stood, you worshipped idols; when He wishes to be worshipped without a temple, you do the opposite." He did not say, "You resist God," but "the Spirit," so that there would not even be a single difference. When he says, "of the just one," he is wishing to curb them, that is, those to whom the law was given, having ordinances which made their polity angelic, for those who performed it.

Is the sin not standing imputed to them? If they repented, it was forgiven. A great achievement is again shown to our souls through our Savior Jesus Christ, who is Lord of all. For since we have been justified by faith in Him, and human nature has been found to be enriched within Him without fault, He has renewed for us that human souls no longer run to Hades, stripped as they were before; but rather they are sent into the hands of the living God. And knowing this, the holy Stephen said, "Lord, receive my spirit." ^B This was a dispensation, so that they might no longer remain in Jerusalem, but the hearers mix freely with Samaria: "Do not go into the way of the Gentiles." "Except the apostles," he says. And by this they wished to bring the Jews on, but not to abandon the city, and to become a cause of boldness to others. See how he gives an account accurately regarding Paul, so that he may show you the divine energy, so that later, not only did he not believe, but he even beat him with myriads of hands. And see how God again allows temptations to happen, so that you may not say, after these things, that it was by grace alone that they achieved it. If they were pious, why did they perform lamentation? They were not yet perfect. The man was graceful, and this shows that they were human, not only due to fear, but also sadness and lamentation.

Some say that the one ordained by angels through an angel to Moses, who appeared to him in the bush, "Those who proclaimed him." Much rather Him. The Son of man is He who is at the right hand of God. And if you think that what is said is an exaggeration, Stephen, who was filled with the Spirit, answers you, that he saw the Son of man standing at the right hand of God with much glory. Therefore, that ^C he was "standing" and not sitting, is to show the support toward the martyr. For it is also said concerning the Father: "Arise, O God," and again, "Now I will arise, says the Lord." Therefore, in order to provide encouragement to the athlete, and to persuade those who were raging to abate their fury against him, the form of one coming to help is shown. For that He was not [remaining] standing, hear Paul saying: "He raised us up and made us sit with him in the heavenly places at his right hand." What they did in the case of Christ, they did here as well. Just as He said, "You shall see the Son of man sitting at the right hand of God," and those who called the matter blasphemy tore their garments, so also here, "they stopped up their ears." For since he spoke about death, and nothing was discussed concerning the resurrection; and he even wished to add this doctrine, so that even in this way the Jews might accept it. Since sitting appeared burdensome to them, they stopped up their ears.

Again "outside the city," just as in the case of Christ; and in his very death, the confession and the preaching. This was demonstrating that he is not perishing, and was teaching them. And this blessed man does not pray simply, but with attentiveness, "having placed his knees." He sees a divine death for himself, up to ^D which he permitted his soul to be ^C indeed, but forgiven? If they repented, it was forgiven. ^D Much is the madness, the fact that he was the only one, the fact that he was entering into the houses; for he became more bold from this slaughter. The persecution, he says, strengthened and scattered the teachers, so that the discipleship became greater. It was not the apostle Philip, who was numbered among the twelve, but one of the seven who were appointed for the administration of the widows, who also baptized the eunuch. And how did he also [baptize] Simon? Just as Christ also chose Judas. After Stephen was killed, "a great persecution arose against the Church, and all were scattered throughout the regions, except for the twelve apostles." Likewise this man, who was one of the seven deacons, and having baptized the eunuch, was found at Azotus. And he hastened to Caesarea, which brought him. For having experienced the grief over Stephen, and perhaps fearing that he might share in similar things, he returned home.

For this is a clear sign, not as the magicians were doing; for perhaps those men bind. How did they not destroy him, just as Ananias and Sapphira? Because also of old, the one who gathered the wood was killed for the instruction of others, and no one else suffered the same thing. So also now. See also the other temptation of Simon: "Saying that he was someone," he says, "himself." This Simon flattered the apostles, and he himself also, like the others, was baptized by Philip. But all of them, without him, received the presence of the great apostles, and through their the laying on of hands received the Holy Spirit. Since the apostle ^D Philip, being a deacon, did not have the authority of the [laying on of hands]

^A of giving the Holy Spirit through it, this man Philip among the Twelve [is not that person]. For indeed, after the removal of Stephen, the others were scattered, except for the apostles.

And the word of Christ was being fulfilled, that, "Woe, there shall come false-Christs and false-apostles in my name." They had received the Spirit of remission, but not yet that of signs.

It should be noted that one must not approach magi; but if someone has been deceived and has approached them, let him withdraw quickly. For persistence in evils leads to a state of mental derangement, so that one does not understand what is happening. For the participation of the Holy Spirit is given not for money, nor to hypocrites, but to the holy through faith.

Why was it that these had not received the Holy Spirit? Either because Philip was honoring the apostles, or because he did not have such a gift; for he was one of the seven. But observe that they did not go forth; it was providentially ordered for them to go out, and for the others in a different way, because of the Holy Spirit. For they had received powers to perform signs, but not to give the Spirit to others; this was the prerogative of the twelve apostles. And observe the chief ones; they do not send others, but Peter. He would not have seen [it] if something sensible had not occurred, just as Paul also acted, for they spoke in tongues. Why did Simon offer money? Although he did not see them doing this for the sake of money, the matter was not one of ignorance, but of him testing them and wishing to cast blame upon them. For this reason he says, "You have neither part nor lot in this word." Inasmuch as he was not using it for the necessary purpose, he was no longer treating these things as a supplicant, but as an instructor. "To you," he says, "to such a one as you"; as if one were to say, "May it perish with your intention." He was securing the ecclesiastical ordinations, having the testimony of right faith and a solemn life. For the evils at Jeroboam’s time were haunting them, so that it might not become a practice and custom for the ungodly. Since he thought he was escaping notice. Do you see how everything is done out of wickedness? It is shown that repentance is sufficient to conquer every sin, because of God who rejoices in repentance. But the word "surely," being added, teaches that the matter of repentance becomes difficult for those who sin against the divine itself, in which Simon also sinned, having deemed the Holy Spirit not obedient to the operations. ^B Great is his anger in these words. Otherwise, he did not punish him so that faith might not be of necessity henceforth, so that the matter might not appear cruel, and so that he might also introduce the things of repentance. It is enough for correction to expose what is in the heart, for him to confess that he was caught, and this is clear from his saying, "Pray you."

Perhaps [it was] because of Simon, so that they might not be deceived, and so that they might henceforth be secure. Why does he again go away to where the tyranny was? Just as generals do in wars, they occupy the struggling part of the war. It seems to me that this man was one of the seven; for he would not have gone from Jerusalem towards the south, but towards the north—but from Samaria towards the south. "This is," he says, "a desert." So that one might not need to fear the rule of the Jews. And why did he not ask "why"? But instead, "Having arisen he went." See the angels supporting the preaching, themselves not preaching. Why does the angel not appear to the eunuch, and lead him to Philip? Because perhaps he would not have been persuaded, but would have been even more astonished.

Great are the praises of this man, if he remained in Ethiopia, and was surrounded by such affairs, and with no feast occurring, and while being in a superstitious city, he was coming to worship in Jerusalem; and there was much zeal, because sitting on a chariot he was reading. And look at in what time, in the most grievous storm. Here the prophecy has been fulfilled which says, "Ethiopia shall outstretch her hand to God." And this [is proof] of his philosophy, and [that he had] this prophet in his hands, being higher than the others. Observe also again his reverence; he was reading without knowing, and then after he had read, he inquires. That this one is Jesus, and that the Scripture is fulfilled in him, as the eunuch himself, being persuaded, and immediately requesting to be baptized, said: "I believe Jesus to be the Son of God." Who was also sent to the branches of Ethiopia preaching God, the one preached by the prophets, as one, and of Him, His coming according to man, which had already come to pass. "And as a sheep he was led to the slaughter," and the rest of what the prophets say about him.

BY CHRYSOSTOM

BY THEOPHYLACTUS

BY CHRYSOSTOM

were well-prepared; for the prophet also had everything—the incarnation, the passion, the ascension, the resurrection, and the judgment to come. But if he shows great desire, do not be amazed. Why did he snatch him away? The event was shown to be more wondrous, and at that time he did not know it. Thus, it came to pass that he was amazed by him later on. "For he was going," he says, "on his way rejoicing," so that the divine event might be shown, so that he might not think that he is merely a man; therefore, the Spirit snatched him away beneficially. For if the eunuch had also desired to go along with him, he might have been distressed had he refused, being that the time was at hand. Philip also gained a great thing, which he heard concerning the prophets, concerning Ezekiel, concerning Habakkuk and the others, having seen it come to pass for himself. From there it is shown that he had traveled a long road, if indeed he was found in Azotus; ^B he stood him there, where it was also necessary to preach the gospel. Appropriately he spoke of the zeal of Paul, and he shows that he is being drawn while in the midst of his zeal, and not yet satisfied by the murder of Stephen. Behold, that which was said by Christ was being fulfilled, that "Those who kill you will think they offer a service to God." Why was he traveling to Damascus? It was a great and royal city, and he was afraid lest it also be seized beforehand. And see the desire and the intensity: he does not approach a ruler, but the priest; for thus were the believers called, perhaps because they were cutting the road that leads to heaven. Why not in Damascus, or in Jerusalem? So that it might not be permitted to others to narrate it, but this man, who was making the journey for this reason, was a credible narrator. This, therefore, he also says in his apology to Agrippa. For the intensity of the light strikes from without; for the eyes have their limits. And it is said that an intensity of voice can also make men deaf and struck down. But Christ blinded him alone, and extinguished his anger with fear, so that he might listen to the things being said. He says nothing to him; he does not say, "Believe," or anything of the sort, but he reproaches him, as if saying: "Having been wronged in what small or great way by me do you do these things?" See how he did not immediately promise everything, but softens his mind beforehand. Thus he also called the disciples a second time. He gives him good hopes, and that he will regain his sight. ^C And also there is a witness in the canons that Ananias was a deacon, and Paul was in the canons. This, however, happened because of the scarcity of presbyters due to the persecution that had occurred. He will not only be faithful, he says, but also a teacher, and he will use much boldness. He is justly called "a vessel," with the Word showing that wickedness is not natural. "A vessel," he says, "of election"—for we choose that which is approved. And let no one think that he says these things disbelieving what is said, nor thinking that Christ had been deceived—far be it!—but because he was afraid and trembling. God, who treads within the hearts, bore witness to these things while grace was not yet present; and let us not deceive ourselves by saying that it is impossible for anyone to happen like Paul. Immediately he associates him with the name: "Jesus," he says, "who appeared to you" (and yet Christ did not say this to him, but he learned it from the Spirit, so that he might regain his sight, he says. He did not say, "He who blinded you," but, "He who appeared to you"). See that this one also is not arrogant; but just as Peter was saying concerning the lame man, "Why do you gaze at us, as if by our own power we have performed this?" so also this man, with hands being laid on him, was uttering these things. And yet he had not appeared. But he was revealed through the deeds. It seems to me that both this man and Cornelius, while these words were being said, shared in the Spirit. See, and he had been weakened from the journey, from the fear, from the famine. And so that he might not think the blinding was a phantasy, for this reason scales fell [from his eyes]. And wishing to increase the despondency, he blinded the man before he came. Why does it say, "Having taken food he was strengthened"? Because such men become exhausted. He did not endure to share in food beforehand, until he received the great gifts. But he does not say, "Jesus the crucified, the Son of God," but, "He who appeared to you," from those things familiar to him, since Christ also added nothing more. And he did not say, "The crucified, the one who was persecuted," so that he might not seem to mock him. See, he was immediately a teacher in the synagogues. He was not ashamed of the reversal, he did not fear those in whose midst he was before, clearly putting an end to these things, not that he rose again, not that he lives. But what? Immediately he set forth the doctrine accurately: "That this is the Son of God." Why did he draw or shift no one of the credible and great ones to the possession of Paul? ^D And it is more wondrous that he saw that he had come for this. Because he was not going to be led by men, but by Christ himself. Since this one also taught him nothing, but only baptized him; for having been enlightened, he was soon to draw much grace of the Spirit from his zeal and much readiness; for that he was not of the highly distinguished is clear. He did not say to him: "Discuss, and catechize him." For if, having said that he prays and has seen, that a man is laying hands upon him, he did not persuade them, much more if he said this. So, he says, he will not disbelieve you. Whence is this clear? It was likely that they, being in fear, were investigating. He does not say this as if Christ did not know these things, but given these circumstances, how can these be? And we do not have it to say that he had met with the apostles before. Being skillful in the law, he was stopping their mouths, and he did not permit them to speak. They thought they had been rid of the discussion in such matters by having gotten rid of Stephen, and they found another more vehement. That is to say, teaching with gentleness. And see, they were not saying to him: "Are you the one who was ravaging, why have you changed?" For they were ashamed; but they were saying it to themselves. In the case of Stephen, they were seeking accusers and slanderers, but in the case of Paul they move away, because they saw the preaching being intensified. See him, not saved by grace, but by human wisdom, so that you might learn that the virtue of the man shone without a sign. But if he also desired his departure from hence, yet nevertheless he also longs for the salvation of men.

^A Since he frequently contrived such things, guarding himself for the preaching; and he did not even refuse to employ human methods, when the time demanded it. [THEODORE.] It was necessary for him to be tested for a time by sufferings, and to be beaten as if in a smithy by the first assaults, so that he might fulfill the testimony of Christ concerning himself: "For he is a chosen vessel of mine to bear my name."

How, in the [epistle] to the Galatians, does he say that he did not go up to Jerusalem, but to Arabia, and [then] to Damascus, and after three years to Jerusalem, and that he saw none of the apostles? But here he says the contrary: that Barnabas brought him to the apostles. Either he says this—that he did not go up, so as to refer the matter to them. For what does he say? "I conferred not," nor did I go up to Jerusalem. Or if not this, it is clear that the plot in Damascus took place after his coming from Arabia, after the three years. Or if not this again, [it was] the ascent after his coming from Arabia; he himself, at any rate, did not go to the apostles, but tried to attach himself to the disciples, being as he was both a teacher and a student. For this reason, he says, they went up, that I might go to the apostles who were before me; at any rate, I learned nothing from them. Or interpret this ascent in this way: He went to Arabia, then to Damascus, then to Jerusalem, then to Syria. Or, if not this again, that he again went up to Jerusalem, then was sent to Damascus, then to Arabia, then to Damascus again, then to Caesarea, and then, after fourteen years, went up again to Jerusalem, perhaps when he brought the brothers with Barnabas. Or if not this, he speaks of a different time; for the historian often abbreviates the time, and brings many things together.

Barnabas was a gentle man, and see him not going to the apostles because of his moderation, but to the disciples, since, being a disciple [himself], he was not considered trustworthy. He is called the son of consolation, whence he also became accessible to the man, whence he also was not afraid. For the man was energetic, and it was likely that he had heard the things concerning him even in Damascus. The disciples, then, were afraid, but the apostles did not believe him. For this reason, he removes their fear from thence: "He disputed, he says, with the Hellenists," [that is, those] speaking in the Greek tongue. And this was very wise; for those others, the profound Hebrews, did not even want to see him.

This is the evidence of a more intense and overwhelming victory, and that they were greatly aggrieved by what had happened. Fearing, therefore, lest the same thing might happen as in the case of Stephen, they sent him to Caesarea and to Tarsus, both to preach and to be in greater safety, as in his own fatherland. That is to say, he caused peace to increase among them—this truly [is] peace—for the war from without would not have harmed them. The Spirit also exhorted them both through signs and through works, and without these, [Spirit exhorted] each one individually.

Just as some general would go around the ranks ^B of trained men, [judging] which of them needs their presence. See him everywhere running first, and when there was danger, he is the one; but when it was a matter of management and the affairs were full of calm, they were all together; and when he is about to perform wonders, he himself rushes forward.

Why did he not wait for the faith of the man, nor ask if he wished to be healed? Because the miracle was performed for the consolation of many. And hear how great the gain was: "And all who dwelt [there] saw and believed." For the man was notable, and the sign provides proof. For they did not only relieve [them] of diseases, but also provided health and strength, and had not yet provided proofs of their own power. And Christ, beginning the signs, did not require faith; likewise, neither did these. For in Jerusalem, indeed, their faith preceded, so that when Peter came, even his shadow [was sufficient]; here, however, this happens first. For some of the signs were done for the sake of drawing others in, and others also for the consolation of those who believe.

^C He shows that she was well-named, being thus wakeful and sober just like Dorcas. For many names are given by divine management, as we have often said. She was full not only of alms, but also of good works. She did not die simply, but having fallen into sickness. And they washed and laid her, so that the miracle might not be doubted. Why did they wait for her to die? And why was Peter not troubled before this? They considered it unworthy for the disciples to disturb them further, philosophizing about such things, and to distract [Peter] from his preaching; since even for this reason he says that he was near. Perhaps this was requested as a secondary matter; but primarily, not anymore—for she was a disciple. They do not plea, but entrust to him that he might grant her salvation. See how great the exhortation to alms becomes. Why does he cast everyone out? So that they might not be confused by the tears, nor be disturbed. They did not do all the signs with the same ease. But this benefited them; for they were not only concerned for the salvation of others, but also for their own. For he who heals so abundantly by a shadow, how does he do such things now? And it is [the case] where the faith of those who approached ^D contributed. He raises this dead woman first. See the prescribed prayer; see the life being introduced piece by piece, then the power; the one through the word, the other through the hand. And just as from sleep he awakens her: first she opened her eyes, then she sat up from the sight, then she received strength from the hand. See the fruit, not being for display; for this reason he casts everyone out, imitating the teacher even in this. It is to be noted that signs were performed by divine management not only for the unbelievers, but also for the holy ones, so that others also might believe. For behold, after this sign, many again believed, so that the signs were again for the unbelievers; and they did not believe otherwise, [even] the holy ones [believing] without the sign, because he is powerful.

^A Peter to raise up the dead without delay: for how [could he have] the symbols of [his] station? Perhaps as he was lying on his knees? Or did they send for him? Behold the lack of pride in Peter, how he does not remain among these [people of rank], nor with any other of the notable men, but with a tanner, leading us through all [these things] to humility, neither allowing the lowly to be ashamed nor the great to be puffed up. For those who had believed because of the signs were in need of his teaching.

This is not a Jew, or one under the Law, but he had already adopted our way of life. Behold two who believed while in positions of authority, the eunuch and this man; and see the great diligence that was shown on their behalf, and do not think it was because of their rank, but because of their reverence. For it is for this reason that he also sets the ranks, so that the reverence might be shown to be greater. This is a great thing: to give alms and [to offer] prayers. And for this reason he makes the man known, so that no one might say that the history of the Scriptures is lying. “From the cohort,” he says: for a cohort is what is called a number.

Why does he see the angel? For the assurance of Peter; or rather, not of him, but of the others who were weaker. At the ninth hour, when he was released from cares, and was in quiet and contrition. In order that they might not come to another, he indicates the man not only by the name, but also by the place. See how the apostles sought out the secluded parts of the cities, and were lovers of solitude and quiet! What then if it happened to be another [place]? Behold, there is another sign, [the fact of] dwelling by the sea; and he did not say why, so as not to compel him, but left him in desire and longing to hear. ^B Do you see? He does not say these things simply, that those who were persevering with him were of such a sort. But see also the lack of pride. “And he desired to taste.” For he did not say, “Call Peter to me,” but he explained everything so as to persuade [them]; and this is done out of economy; for he did not think it right to summon him using [the power of] his rank. See how the Spirit brings the times together, and does not cause it to happen either sooner or later. That is to say, privately and in quiet; as in the upper room.

What is “an ecstasy”? A certain spiritual vision occurred to him, and his soul, as one might say, departed from the body. Ecstasy also signifies amazement at a wonder, and becoming outside of the sensible realm, being led toward spiritual realities. The man was a symbol of the entire world, he was of the highest rank. For he had nothing in common with the Jews. They were all about to accuse him as a transgressor. See then what is provided for in this, and he himself says, “I have never eaten,” not fearing them—far be it!—but it is ordered by the Spirit, so that he might have a defense toward those who were accusing him, [the fact] that he even spoke against it; for it was very necessary for them to keep the Law. He was being sent to the Gentiles, so that they might not accuse him. See how many things come to pass. For so that it might not seem to be a fantasy, “I said,” he says, “By no means, Lord.”

The four beginnings signify the four elements; and the vessel that appeared signifies the grosser world, and the various animals signify the classification of men's [natures]. It seems to me that this is also a proclamation, that it was a divine thing that was happening then to see from above, and to happen while in an ecstasy, and for a voice to be carried from there, and for him to confess three times that they are unclean, and to come from there, and to be drawn up there. A great demonstration of purity. And why does this happen? For the sake of those who come after, to whom he is about to explain; since he himself heard: “Do not go into the way of the Gentiles.” For if even Paul had need of circumcision and sacrifice, much more [was this so] then, at the beginning of the preaching, when they were weaker. It seems the voice is spoken to him, but the whole thing is spoken for the Jews. For if the teacher is corrected, much more so are these. The sheet, then, is the earth; and the beasts in it are those from the Gentiles; and this third thing that happens is baptism. Great is the authority of the Spirit; for what God does, this is said to be the Holy Spirit doing. For the angel does not operate in this way, but first by saying, “Your prayers and your alms,” to show that he was sent from there. But the Spirit [does] not so, but “because I have sent them.”

He saw a soldier, he saw a man, he was not afraid any longer; but having first confessed who he himself was, and having asked, then he inquires the cause; as if wishing to hide himself, so that if he were pressed immediately, he might also walk out with him; but if not, so that he might lodge them in his house. They speak the praises, so as to persuade [them] that an angel had appeared to him. See whence the beginning of the Gentiles comes, from a man of reverence who was shown to be [worthy] by his works. ^C Do not show disdain; he did not send as if disdainful, but he was so commanded. With boldness, then, he remains with them, and the others went with him. It is well, then, that he first shows kindness to the men, as they were in toil, and he draws them to himself. And some come with him; and this [is] also done out of economy, so as to be witnesses afterward, when it is necessary for Peter to make a defense. The man was of high standing, and being in a prominent city; because of this everything [happens thus], and the matter takes its beginning from Judea. He did not appear in a dream, but to one awake, in the day about the ninth hour. Thus he attended to him; and this is of a friend, to make one’s necessary friends partakers in good things. [By this] he also instructs the others, and gives thanks to God, and shows forth his own humility. See how he instructs them in this before the others, [saying] to imagine nothing great about themselves; and he speaks about the philanthropy of God, and shows how greatly God bestowed grace upon them. And see how, at once, he speaks great things and acts with moderation. For he did not say, “Men, we have come to you, not deeming it worthy to associate with anyone”; but what? “You know,” [that] God ordered this, [that it is] unlawful to associate with or approach one of another race. It should be noted that God himself permitted [it] to the Christian people, that no man is common, or...

unclean, to be spoken of; ^A but to be with them, whenever they have hope of believing in Christ, so that they might not hate, because the thing was a transgression, nor that the ruler obeyed for this reason, but that they reckon everything to God. It was not permitted not only to associate, but not even to approach.

Already Peter had heard everything even from the soldiers, but he wishes first that they confess and render themselves liable to the faith. "Praying at the ninth hour." What is this? To me, it seems this is also a time set for himself for a more accurate life, and in three days; for because of this he said, "from the fourth day." See how great prayer is. When he gave [himself] to devotion, then the angel appears to him; this is one day; and there was [the time] when those sent by Cornelius had gone away, one [day]; and there was when they had come, one [day]; and on the fourth he appeared as if at the third hour, after which he had prayed. He does not say "angel"—such is his lack of vanity. See how great faith and devotion is. He knew that Peter had said nothing human, because "God showed me," he says. He says then: "We are present to hear the things commanded to you by the Lord. Not before a man, but before God." Thus one must attend to the servants of God. That is to say, he does not examine the quality of persons, but the difference of matters; clearly signifying that in what manner Cornelius feared God, who was instructed through the Law and the prophets, for whom also he performed almsgivings, this person is in truth God. But the knowledge of Christ was wanting to him. He says every virtue. See how he proclaims his mindset, so that he might not seem to be, as it were, among those cast aside. He says these things also for the sake of those present, so that he might convince them also. For this reason he leads up the discourse, and compels Cornelius to speak, and gives to them, to the sons of Israel, that which is exceptional. According to that which is human, manifestly. Since he emptied himself, ^B and similarly with us partook of blood and flesh, these things which he has according to nature as God, he is said to take also according to the human. For he does not take them for himself so much, as God the Word is—for they were his own—but for us, as in a first-fruit through himself. Hence he shows many diabolical traps, and nourishment of bodies brought about by him, just as Christ also was saying.

Again the lowly things; when he showed that he had been sent from God, then he says that he was killed, so that you might not imagine anything abnormal. You see them in no way hiding the cross, but setting it with the other things, even the manner, "whom also they killed," he says, "hanging on a tree"? And yet he himself chose them, but even this he attributes to God. "To those who had been chosen beforehand," he says. See from whence he confirms the resurrection. Why, having risen, did he not perform a sign, such as to eat and drink? He says he was to testify fearfully, so that they might not have [excuse] to fall into ignorance; and he did not say that he himself is the Son of God, but, which would rather make them grow, the main proof [was] from the prophets. Having convinced [them] with fear, then he brings in the forgiveness, not spoken by himself, but by the prophets. As many, he says, as were the prophets who spoke concerning the forgiveness of sins, in this Jesus they said them to be forgiven. Thus also Isaiah, bringing forward his own person, says: "I am he who blots out your sins and your iniquities."

See the economy of God; he did not leave the Word to be frustrated, nor the baptism to occur from the order of Peter; but since they showed their mind to be admirable, and the beginning of the teaching had occurred, and they believed that by all means the baptism is a forgiveness of sins, then the Spirit came upon [them]; and this happens, God pre-economizing a great defense for Peter. And not simply did the Spirit come upon [them], but they spoke in tongues, which amazed those who had come together. To those saying, "Why did Philip not bring down the Spirit, and why did the Spirit fall upon these before they were baptized?" to them one must say that by the judgment of God these things happen, and no one is able to hinder the Spirit from descending, even before one is baptized in water, upon whom he observes the Spirit to fall, as Peter testifies. Thus also in the case of Philip, it must be understood that God did not see fit to impose the Spirit upon those baptized by him at the time of baptism; and it exceeds man to search out the judgment of God, according to that which was said: "Who has known the mind of the Lord?" ^C What was the need of water, [when] the Holy Spirit had fallen upon them? The mystery revealing to us that which was hidden. Divine things are performed in it—symbols, [the] tomb and death, and resurrection and life. Just as it is easy for us to be baptized, and to breathe again, so it is easy for God to bury the old man and to show forth the new one. And this happens to a third [end], so that you may learn that by the power of the Father, and the Son, and the Holy Spirit [are] all things.

After these things, those of the circumcision were disputing, but not the apostles—far be it! But they were offended no small amount; and see what they put forward. They do not say, "Why did you preach?" but, "Why did you eat with them?" They were still zealous for the law. And Peter does not stand against this cold point (for it was indeed cold), but against that high one: that if they partook of the Spirit, he says, how was it not allowed to impart this? As if he were saying: it was sufficient even to convince by seeing the sheet, but yet a voice was added. It was not of the wisdom of Peter that the words were, but of the Spirit; and he shows through the defense himself in no way the cause, but everywhere God—for upon him he cast everything. "For in ecstasy," he says, "he did it. I was in Joppa; as a vessel he showed it; I also spoke against it; and again he himself said, and not even thus did I listen; the Spirit commanded to go, and thus having gone I did not run [ahead of the Spirit]." See, that "I did not do my own [will]," he says, "that not even..."

EXPOSITIONIS IN ACTA TEXTUS TERTIUS. 1094 ^{A B C D} this eulogy can stand to everyone, that he enjoyed the time of that mouth before all others; and therefore they were deemed worthy of the name first in this place. Do you see to what a height Paul raised the achievement, that he made the name a kind of sign? Where three thousand and five thousand believed, and a great multitude, nothing of the sort occurred, but they heard of the Way. But here they were named Christians. [AMMONIUS.] It should be noted that Antioch was more rightfully deemed worthy of a princely throne for this reason, because the Christians were first so called there. For "Christian" is a name opposed to polytheism.

EXPOSITIONIS IN ACTA TEXTUS TERTIUS

...time they ate, regarding that which they said, that "you came in and ate with them." This, however, he does not say to Cornelius; for there was no need. Do you see the legislation of the Spirit? And nothing is more humble whenever he brings forward the testimony of the brethren. He did not say the things spoken by the angel, that he said to Cornelius, "Your prayers and your alms," and the rest; but what does he say? "He will speak words to you, in which you and all your house will be saved." This is added reasonably, and he says nothing about the gentleness of the man. Since the Spirit sent him, he says, and God commanded through the angel. From this, as he asks, while he is resolving the discernment of the matters, what was he to do? But he says none of these things, but he insists from the latter, which was also an indisputable proof according to this.

And what does Christ say, that "The law and the prophets were until John"? He speaks of those prophets who proclaimed his coming in advance. They had Cyprian and Cyrenian teachers, and Paul; but this man surpassed them, since Paul also had Ananias and Barnabas as teachers. For in order that they might not think that because the famine happened, the Christian religion had entered, that demons had departed, the Holy Spirit foretells it. But this is nothing wonderful; for Christ also foretold it, not because it had to happen from the beginning, but also because of the evils that happened to the apostles; and God was longsuffering; but when they pressed, a great famine occurs, signaling to the Jews the evils that were to come; and see when it occurs, when also the Gentiles were added.

And he is not satisfied with this, but he also reminds them of the Lord's memorial, that nothing newer has happened, but just as he foretold: "But was it not fitting to baptize?" But you had completed the baptism; and he does not say, "I commanded them to be baptized," but what? He shows that he did nothing. "What we have received," he says, "they also received." In order that he might block their mouths more greatly, for this reason he added, "the same gift." Do you see how he does not leave them to have any less? And he does not say, "to you," but, "to us." Why are you indignant when we call them members? Oh, what a great defense! For he did not say, "Knowing these things, then, are you quiet?" but what? He accepts their impulse, and while they bring charges, he makes a defense. "Who was I, able to prevent?" Very shamefully and heavily; from which, thereafter being afraid, "they were quiet and glorified God." Not a small achievement has the persecution become. For to those who love God, all things work together for good.

If they had intentionally striven to establish the Church, they would not have done anything else but this; they dispersed the teachers. See where the preaching was examined, "as far as Phoenicia, and Cyprus, and Antioch"; they spoke to no one, however, "except to Jews only." And when Stephen was put to death, and Paul was endangered, and the apostles were scourged and driven out, then the nations were received; which also Paul says: "To you it was necessary that the word of God be spoken first; but since you reject it, behold, we turn to the nations." Perhaps because they did not know Hebrew, they called them Greeks.

Why has the need for signs come even now? In order that they might believe. Why do they not write to Paul, but send Barnabas? They did not yet know the virtue of the man; but it is managed for Barnabas to arrive, since there was a multitude, and no one to prevent. Naturally, the faith flourished, and especially because they endured no temptation here, and Paul is preaching. It is not the same to be a good God, and a man. For the one, by essence, is the beginning and source of good things; but the other, he does not happen to be by essence, but has this in the acquisition of virtue. Indeed, for this reason they were called Christians here, because Paul endured so much time here. And not a small part of the city.

See, for them, the famine becoming the cause of salvation and the occasion of alms; and at the same time believing, and at the same time bearing fruit, not to these alone, but also to those far away. So then, the apostles also had the rank of elders; and it has been noted in another chapter that they had the rank of deacons and bishops. What time? That which was in the time of Claudius Caesar. For Gaius, the emperor of the Romans, establishes Agrippa as king of Judea, having exiled Herod to Lugdunum of Gaul, with his wife Herodias. This is he who reigned at the time of the passion of the Lord, as Josephus records, and Eusebius correctly says, that this Herod the king was not at the time of Christ. Not yet do the Jews or the council do this, but the king; the authority and the warfare are greater, in as much as it was done for the favor of the Jews. See that they are faithful men, and the system from them is called a Church. And so that no one may say that for this reason they dare to face death fearlessly, because God snatches them away, he permits the leaders to be removed, Stephen and James. And it should be noted that James was the first of the twelve to be martyred. Again, the superfluous precision of the Jews, while they were preventing the killing, they were doing such things at such a time.

It was of brotherly love, "the prayer was made earnestly." Hear how they were disposed toward the apostles. And see Peter sleeping, and not being in anguish, nor in fear on that very night, in which he was about to be led forth; but since what prayer is able to do, let us learn from this. Let us examine that also. Christ said, "Do not ac-

- ^A quire gold, or silver, or two tunics, or a belt, or a staff, or sandals." What then of Peter? Was he acting against the command by possessing those things which the angel says?

What then is this? They did not oppose it—far from it! But they followed the commands of Christ very strictly. For those commands were temporary, and not for all time. And I say this not by conjecture, but from the divine Scriptures; for Luke says that Christ said to the disciples: "When I sent you out without money-bag, and wallet, and belt, did you lack anything? And they say to him: No. He says to them: Now, then, acquire them." But what was it necessary, tell me, for one to have? What then, if it was necessary to wash this? Was it necessary to sit at home naked? And for what reason did He command this then? Wishing to show His power. Do you see how great is the excess of the sign? How it strikes the one who sees it? How it does not allow for disbelief? For if Peter had seemed to be seeing a vision while girding himself and putting on his sandals, what else could he have learned? ^B

Now he understood, he says, not then. And why does this happen, and Peter is no longer in the awareness of what is happening, even though he had enjoyed such things, and had been delivered, just as all of them were delivered? And that the chains fell from his hands is also a great proof of the sudden escape. He wishes for gladness to be his, and after being delivered, to receive his awareness. See Peter, not departing immediately, but first bringing the good news to his own. And what is this, "having pondered"? That one should not simply depart, but should repay the benefactor. "He came to the house of Mary." Who was this John? Perhaps not the one who was always with them. For on account of this he also added his distinguishing mark; for he said, "of the one called Mark." See also the understanding of the maid, who was full of piety; she held back from opening; and it happened for the good: so that they, being surprised and seeing it immediately, might not disbelieve, but their mind might be trained, which is our custom to do. This is true, that everyone has an angel. And what does the angel want? From that time they expected this. For he says: "Where two or three are gathered in my name, there I am in the midst of them." Where Christ is in the midst, it is necessary for a great multitude of archangels and other powers to be. ^C

To everyone who has believed in the Lord, an angel stands by, unless we drive him away by our wicked deeds. For just as smoke drives away bees, and stench drives away doves, so too the tearful and foul-smelling sin drives away the angel of our life. It was much more desirable for the disciples then, not by being saved alone, but also by his presence, and immediately departing. How is he no longer vainglorious! Nor did he say, "Make these things known to those everywhere," but, "to the brothers."

For he did not tempt God, neither did he cast himself into temptation; since even this, when he was commanded... ^D they did. "Going in, he says, speak in the temple to the people." But the angel did not say this, but gave the authority to depart in silence and to withdraw by night. Perhaps some may be perplexed as to how God overlooked the athletes being destroyed, and now again the soldiers on account of Peter, although it was possible for Him to have delivered them also along with Peter. But the time of judgment is not yet, so that reward might be distributed according to merit to each. And besides, he did not throw them into the hands of Peter himself. For it was more painful to him to be mocked, as his grandfather was, being deceived by the Magi; he was rather causing them to delay, and to be laughed at. For if the angel had led the soldiers out with Peter, the affair would have been thought to be a flight. Of this history, tell me, why is there mention? What does the Gospel have to learn? That He was angry with the Tyrians and Sidonians, and this is not even a small thing, how justice came immediately and seized him, if not on account of Peter, but on account of his own boastfulness. And yet if they shouted, he says, what is to this one? Because he accepted the voice, because he judged himself worthy of the flattery. See again both being worthy of punishment, but this one being punished. For the time is not yet for the judgment; but he punishes this one, who is most responsible, sparing those to derive profit from this.

Josephus says that he also wore a bright robe made of silver. See how they too were flatterers, and the mind of the apostles; for an entire nation which this man [thus] treated, these men spat upon. [*] Furthermore, he mentions Barnabas first; for Paul was not yet famous, he had not yet wrought any sign. It must be noted that Paul and Barnabas were ranked with the prophets. Behold the way of each, and not the upbringing from childhood. For see, how Herod was the most wicked; but his foster-brother Manaen was so changed, that he was even deemed worthy of prophecy. What is, "ministering"? That is, preaching. What is, "Set apart for me for the work"? For the apostleship. See then by whom he is ordained: by Lucius of Cyrene and Manaen, or rather by the Spirit. For by how much the persons are lesser, by that much more dignified does the grace of God appear. He is ordained then as an apostle, so as to preach with authority. How then does he himself say: not from man, nor through men? No man called him, nor was he brought, that is, through men. For this reason he says: I was not sent from this one, but by the Spirit. It must be noted, that they did not ordain the deacons as it happened, but fasting and praying. And behold again they laid hands on those around Saul, so as to surmise from this, that they moved beyond the rank of deacon through the laying on of hands that followed. Truly the Holy Spirit does not speak to those who happen to be, but to those who minister to Him and fast. See, how they do not tarry in Seleucia, knowing that from

the neighboring city they would have gained much profit, but they hastened toward pressing matters. ^A

See them showing every zeal by curbing them first, so that they might not act more contentiously; and they did not speak to those others, save only to the Jews, and they themselves went into the synagogues. Again, a Jewish sorcerer, just like Simon; and see him, when he was preaching to others, he was not very indignant; but when they approached the proconsul, then he was. And the marvel of the proconsul is that, although he was already preoccupied by that man’s sorcery, he wished to hear the apostles. In like manner also did the Samaritans. Here his name is changed at the ordination, just as also occurred in the case of Peter.

For what reason? So that this one might not have less than the apostles, but that the one who was the chief of the disciples had specifically, he also might possess; and that he might receive a stronger ground for intimacy. "To no one," he says, "in any way lacking"; and he spoke well: "without any guile," he was dissembling, for he was working that one's work. "Son of the devil," for he was doing that one’s work. "Enemy of all righteousness," for all righteousness was this, it seems to me, and to expose his life. The words were not of anger. For this reason, having anticipated it, he said: "filled with the Holy Spirit," that is, of activity. You are not fighting against us, he says, nor with battle, but "you are perverting the straight ways of the Lord."

That "until a time," giving a limit to his intention, to have in it the receipt of the light, transitioning for the better in his ways. For he himself was led by a sign, and by this same one he wished to bring this man also. ^C It was not, therefore, punishment, but healing; saying as it were, "It is not I who do it, but the hand of God." And indeed, the lack of arrogance: this word was not of one punishing, but of one turning him back. For if it were of one punishing, he would have made him blind forever. But now it is not this, but for a time, in order that he might win the proconsul. Why did he not perform another sign? Because this one was not equal to destroying the enemy. A proof, therefore, of the blindness, is to seek guides. And see the hardening: the proconsul only believed. Why does John withdraw from them? As they were setting out for a longer journey by now, although he was a minister, yet they themselves held the danger, but having come again to Perga, they pass through; for they were hastening toward the capital, Antioch. ^D

Again, they entered the synagogues in the guise of Jews, so that they might not be fought or driven out; and thus they achieved everything. Henceforth, from here, we learn about Paul, having learned not small things about Peter in the things said formerly.

See the Jews doing this abundantly; but after this, no longer. If you wished for this, you ought rather to have implored. O, the vanity! Here Paul acts as herald for the first time; and see his understanding: where the word was scattered, he runs about; but where there was no one, he tarries, just as he says, writing: "And he, ambitiously" Barnabas yielding to Paul, (for how could he not?) whom he had brought from Tarsus; just as also John to Peter everywhere, although he was even more venerable than him, yet they looked to the common interest. See him call God their God, the common God of all men, and show from above that His benefits are great, just as Stephen also does.

Here, because He governs in various ways, he made their case clear. "For the Lord shall seek," he says, "for Himself a man after His own heart, and the Lord shall charge him as leader over His people, because you did not keep what the Lord charged you." From this, Paul has posited: "I found David the son of Jesse, a man after my heart, who shall perform all my desires." For the most prophetic Samuel has said these things prophetically to Saul. And it must be noted that these words are by no means written verbatim in the Book of Kings, or it is only said prophetically by divine Samuel to Saul as follows: "And now your kingdom shall not stand, and the Lord shall seek for Himself a man after His heart," and the rest. "John having proclaimed before the face of His entrance." By entrance he means the incarnation. Thus also John, writing the Gospel, takes refuge in this intelligently; for he had a great name throughout the whole world. And John also testifies not simply, but while all were bringing glory upon him, he himself wards it off. For it is not the same thing for no one to offer this honor and for many to provide it, and not simply, but with such great humility. He calls them from their forefather, here he shows Jewish nobility. And everywhere they are careful to show this, that the good is their own, so that they might not flee by paying attention to it as something foreign. Since they crucified him, this [man], he says, being ignorant, the sin, he says, was one of ignorance. See how he also makes a defense for them quietly, and not only this, but that it was also necessary for it to come to pass. See how, for them, it is a matter of great concern to tell of the manner of the death, and they bring Pilate into the middle, at once that the passion might be manifest from the judgment, and at once that they might be accused more greatly, having handed him over to a man of another race. And he did not say, "They petitioned," but, "They asked for," they received a favor, he says, as though that man did not wish to crucify him. And let it not disturb you that Jesus is said to have been raised by God. For if Jesus is none other than the incarnate Word, and this is the power of the Father, through which He does all things, according to that: "Christ, the power of God, and the wisdom of God," he himself will be understood to have raised himself, even while being said to have been raised by the Father, to whom, as to a beginning and as to an eternal cause, all things are referred. But also he himself says: "Destroy this temple, and in three days I will raise it." They would not have been, if they were not confirmed by divine power, they would not have testified such things before men who were witnessing. The name Jesus upon the man [his/her/its...]

^A whom the God-killers' brethren have taken. Since then [the Apostle], having previously mentioned the Word, said that He was placed in a tomb, lest anyone should suppose that he spoke of the Word as bodiless, he calls Him Jesus again, nowhere granting a division to the Word who became flesh after the union, while muzzling the mouth of those who gainsay.

These words truly befit the incarnation of Christ, which had a temporal visitation; for "today" and "tomorrow" are representative of days. For He is born timelessly from the Father, as even the children of the heretics confess.

Having made the tomb a sign of incorruption, for Christ was raised from it for us as the true leader of incorruption, so that we too, having risen from the tombs, according to the hoped-for resurrection, might meet Him in the clouds, coming a second time with glory. Why did he not adduce a testimony through which they were going to be persuaded that forgiveness of sins comes through Him? Because this was what was being striven for: to show first that He rose; and this being admitted, that other point was indisputable. He weaves his discourse from the things present, from the prophets, from the seed according to promise, [showing] that God is crucified and dies. Do not marvel that it seems incredible, for even this he foretold from above. The prophet Habakkuk having cried [it] out, God replies to those who do injustice [regarding] the calamities that were to befall them. For it was a matter of great astonishment how Israel, who was numbered among the children of God and called the firstborn, for whom even Egypt was destroyed, is delivered to the Babylonians, and not only to the sword, but also to slavery, and captivity, and all the things that are to be deprecated. These things, he says, are so many and of such magnitude that if someone were to announce them to you in advance, they would even be disbelieved.

^B not simply of the nations, but of all, and as many as were ordained unto life eternal." And this is a proof that they were beforehand by the judgment of God, "ordained," but not by necessity, "whom He foreknew, he says, and predestinated." [THEODORE:] The lineage of the Lord according to the flesh, the nature of all men is common, but Israel is peculiar and near. Since, therefore, He arrived at first toward Israel, He enlightened the nations through the apostles. "I have given you," he says, "to these, because of the promise made to their fathers, but I will enlighten through you the nations, and I will provide salvation to all men" (for this is what "unto the uttermost part of the earth" signifies), "and I will place an end to the covenants made to their fathers"; for the rest interpreted "testament" as "covenant."

That is, separated unto God. See how he shows the haste of the benefit. Instead of "he was carrying over," [they understood it as] "he was carried over." Instead of "they did not stand until the zeal," but they added works. "Honorable" he calls the wealthy, devout [women]; he does not mean the faithful, but the Hellenized, that is, the Jewish [women]. Yet, as most wicked and imitators of the devil, they hasten to shut the way of salvation to men, just as he shut the paradise to the first-created through Eve. They do what Christ commanded, and they shake off the dust. And they do not do this simply, but because they were driven away by them. For what seems to be a disgrace—to be driven away from everywhere—this serves as the cause of greatest honor. Again, were they entering the synagogues? See how they did not become more cowardly saying that, "We turn to the nations," out of great abundance, yet they undo their defense, "So that a great multitude of Jews and Greeks believed." For it is likely that they were discoursing as to Greeks; but at the same time, they roused the nations for the rest, as if not sufficing for them. Why then did they not go out from there? For they were not being persecuted, but only being warred against, that is, being calumniated.

^D See the prudence of Paul. He was not admired only then, but he cast into them a second desire for hearing, having spoken certain seeds, and not having resolved—nor having gone out with the word—so as to keep them suspended and identified with him. He said that forgiveness of sins was preached to us for this reason; but the "how," he did not explain. Why did he not baptize them immediately? Because it was not yet the time. But it was necessary to persuade so that they would firmly remain "in the next Sabbath," instead of, "the one that was to be," as he clarifies below. For this reason these things are said, so that no one might think that this happened as an afterthought. For the injustice from you is not on us. For lest anyone should think them [the apostles] to be haughty, for this reason he said first, "Ye reject them," and then, "We turn to the nations." The saying is full of much gentleness. He did not say, "We abandon you," but, "It shall be possible," he says, "even here again to turn." And this has not happened from our insolence, "for so it has been commanded to you [LXX text has: to us]." Why then did you not do this? The nations should have heard, and this [happened] not before you, but from you [it happened] that [it was done] before you.

This caused the boldness; or rather, their zeal caused the boldness; for this reason they do not perform signs for a long time. But the believing of those who heard was [a sign] of the signs; but the boldness also contributes somewhat. See, also, how they ascribe the whole to God everywhere. This is no small thing, that there should be division. Christ said this: "I came not to bring peace, but a sword."

There is nothing strange, therefore, if the holy ones flee those who are plotting against them. And they do not appear to be fleeing from this, the conflict of martyrdom that is pressing upon them. This has been noted by me, because of the Arians who blamed the great Athanasius for fleeing in the faith, and not delivering himself to the Arians to put him to death.

Why "with a loud voice"? So that the crowds might believe. See also, he was attending to the things said by Paul. Did you see the philosophy? Nothing from the lameness was hindered as to the eagerness of the hearing. He says, "having looked steadfastly at him, and seeing that he had faith of"

being saved. Already his disposition had been settled; although in other cases the opposite has occurred. Formerly healing the bodies, they then healed the souls; but this man, not so. It seems to me that Paul looked into his very soul. A proof of true health is the leaping. ^A Observe also the benefit to the Gentiles and the wickedness of the Jews. It is a custom for the Greeks to make gods out of men. So when I say, "Whence is idolatry?" learn the origin. Thus, they also made the apostles gods out of men; thus also did the devil conquer in the beginning by introducing impiety, saying, "You shall be as gods." And since he did not succeed then, he attempts it later, everywhere exerting himself to introduce polytheism. It is a custom for the Jews, in cases of blasphemies against God, to rend their garments. And so indeed Caiaphas, when Christ said He was the Son of God, rent his own garments. And these men also have done this, having arrived in Lycaonia. "We are men," he says, "but greater than these; for these are dead things." Observe them not only overturning, but also teaching, and speaking nothing about invisible things.

But why did He permit it, he says no more. For he stays for the time being with the urgent matter, nowhere placing the name of Christ. He calls them witnesses of the yearly gifts. O the madness of the Jews! Because he had so honored the apostles before the people, they dared to step in and stone Paul, and [that] outside the city, fearing them.

Do you see the boiling and inflamed zeal? He came back into the same city again; so that it might be shown that if he yielded, it was both because the word had been sown, and because it was not necessary to inflame their anger; these things made the signs not less brilliant and made them rejoice all the more. He nowhere says that they returned rejoicing that they performed signs, but that they were deemed worthy to be dishonored for His name; and this they were taught by Christ, saying, ^B "Do not rejoice that the demons obey you." For in order that the courage of the disciples might not fall, because those who are thought to be gods suffer such things, they entered to them and conversed. And observe, first he goes out to Derbe, giving them time to breathe from the anger, and then again to Lystra, and Iconium, and Antioch; yielding when they were angry, but attacking when they were calmed.

Do you see that they did not govern everything by grace, but also by their own diligence? There was another comfort, and they taught them to fast in the time of temptation, and with fastings were the ordinations. Why did he not appoint presbyters in Cyprus, or in Samaria? Because that [region] was near to Jerusalem and to the apostles, and in Antioch itself the word prevailed; but here they needed much comfort, and especially those from among the Gentiles, who were indebted to be taught much. He did not say what they themselves did, but what God did. It seems to me that he calls the temptations door-openings—calling the teaching [the door].

For the city being great, it needed teachers; and they were not saying circumcision simply, but that, "You cannot be saved." Which was the opposite, for those who were being circumcised were not able to be saved. Do you see the constant temptations? Paul did not say, "Why? Am I not credible from so many signs?" but he was persuaded because of them. A custom is said by the Scripture to be a lawful matter. How then in the Epistle to the Galatians, "I did not even go up," he says, "to Jerusalem to the apostles before me, nor did I confer?" ^C Because, first, he himself did not go up, but was sent by others. Second, he did not come to be taught, but to persuade others. For he himself from the beginning held this opinion, which the apostles also later ratified, that it was not necessary to be circumcised. But since he did not seem to them [to be] credible for the time being, but they were giving heed to those in Jerusalem, he went up, not himself to learn more, but to persuade those who were gainsaying, that even in Jerusalem they vote for these things.

Not the believers from among the Gentiles, but those from among the Jews were demanding the believers to be circumcised, and to do the other fleshly things of the Law; whom, as still thinking the things of the Law, and wanting to circumcise the believers for their own boasting, the apostles did not accept; for they were not seeking to establish their own will, but that which is for the common benefit of the world. Again from here it is possible to conjecture that the apostles held some other dignity surpassing the presbyters; therefore he did not include them with the presbyters, signifying all by a common name.

Observe Peter, above, graced with the matter, and not even until now Judaizing. "You," he says, "know." Perhaps those who had accused him long ago regarding Cornelius were present, having entered with him; for this reason he brings them forward as witnesses. ^D "In you," he says, "from ancient days God chose." What is, "in you"? That is, in Palestine, or in our presence through my mouth; see how he shows God speaking through him, and nothing human.

There is no difference, he says, of believers, whether they are Jews or Greeks, where faith creates a cleansing of those things coming out from the heart, and this cleansing is like circumcision; and in place of the circumcision in the flesh is given the circumcision in the Spirit, cleansing by faith in Christ the hidden things; for thus the fleshly circumcision was not beneficial to all, because it was given only to the male, contributing nothing to the person of the females. But in true faith there is neither male and female, and bond or free, but all are one. What is, "You tempt"? That is, Why do you disbelieve God? So it is of unbelief to introduce the law. Then he shows also those who received no benefit, and turns the whole [argument] toward the law, not toward them, and cuts off the accusation. It is to be noted that the difficult-to-achieve commands of the flesh should not be used to compel anyone, such as supreme...

fasting, or nakedness, or silence; unless someone of their own accord enjoins these upon himself. For even if they are difficult, they are assuredly not virtues, but even those done by many, and those not done, are such that we believe we are saved by the grace of the Lord. Similar to this is, "By grace you have been saved." So, of old the law saved those who kept what was said in the law; but now the grace of the Lord, without the keeping of the law, saves through faith.

He was a bishop, as this man says; wherefore also the latter says, and the words, "By the mouth of two or three witnesses every word shall be established," ^A are fulfilled here. See also how he confirms the statement from the new and the old prophets. He who prophesied in Luke, "Lord, now you are letting your servant depart in peace."

Furthermore, since that one, in terms of time, was clear, but he did not have credibility because he was not ancient, he brings forward an ancient prophecy. "As it is written," he says, "After this I will return, and will rebuild the tabernacle of David which has fallen down." What then? Were the Jerusalems raised up, or were they not rather destroyed? What raising up does he speak of? That after Babylon. And what is, "As God first visited"? Peter argued more strictly, but this man more gently. For so it behooves him who is in great authority to concede difficult matters to others, but himself to appear as one of the gentler ones. "Having taken," he says, "from the nations a people for his name." He did not choose them simply, but "for his name," that is, for his glory. The one who was crucified was the one saying these things in the prophet. For all nations have been called by his name; for they are addressed as Christians. For there had truly fallen an incurable fall, needing that mighty hand. And our nature could not have risen up, had not the One who formed it in the beginning stretched forth his hand quickly and fashioned from above the rebirth through water and the Spirit. "Known to God from eternity are all his works." Then the credibility of the statement, that nothing is new, but from the beginning these things were prefigured; and the authority again: "Therefore I judge not to trouble those who are turning from among the nations," that is, not to overturn them. For if God has called them, but these observances overturn them, we are fighting against God. And with authority, "I judge." For this reason he says it is good. Why then did he not send these things to the Jews also? Moses speaks to them. See how great is the condescension; where nothing was harmed, he set him up as teacher, and granted grace, which nothing hinders, having allowed the Jews to listen to him. ^B Even if before the coming of the Savior Moses was read every Sabbath in the synagogues alone, yet after the coming, it is not forbidden to be read in the churches of Christ. And see, if it is possible for this to be shown from, "For Moses has been read throughout the day, even to this day." But also the words, "Pay attention to the reading."

It is to be noted that it is the duty of leaders to investigate those baptized by them, lest perhaps they be unsound in the faith, but limping, and they need to be corrected. And in the prophets we find this, different opinions and different characters; for instance, Elias is strict, Moses is gentle; so also here, Paul is stricter. See also the gentleness of this one: "He wanted," he says, "the one who departed," and what follows. What then? Did they depart as enemies? God forbid. For you see after this Barnabas receiving many praises from Paul in the Epistles. A contention, he says, occurred, not enmity, not rivalry. So much did the contention prevail, that they separated; and with good reason. That which each suspected to be profitable, this he did not accept after this because of the communion with the other. To me it seems that the separation took place according to wisdom, and they said to each other, "Since I want this, and you do not, that we may not fight, let us divide the labors." So, agreeing with one another, they did this. For he wanted the apostle to stand. ^C It is not about the books of the New Testament alone that he is talking, nor about the words, "All Scripture is God-breathed and profitable." See also that they send those of their own, so that the credibility may be greater, so that those with Paul may be above suspicion. ^D Sufficient is the accusation against their presumption, and worthy of the gentleness of the apostles who spoke nothing from others. Then that it is done tyrannically, that this seems good to all, that they write these things with careful inquiry. And so that the sending of them might not appear to be a slander of Barnabas and Paul, see their praises. "Men," he says, "who have delivered their souls for the name of our Lord Jesus Christ." For it was necessary that the letter should not be present alone, that they might not say that they took it by force, that they spoke the praise regarding Paul instead of others, he shut their mouths. Here he wards off fear, although it sufficed to say, "by the Holy Spirit," so that they might not think it was human. And the, "to us," so that they might be taught that they themselves also accept those who are even in circumcision. He shows that nothing is lacking to them, but this is enough; for they were able to do it even without deeds. But so that it might be a written law, so that they might be persuaded to the law, having commanded the nations not to do all four of these things, the others they conceded to them. And these are: "To abstain from things offered to idols, and from blood, and from things strangled, and from fornication." For the New Testament does not order these, nowhere did Christ discuss these, but they are taking these from the law. Then those men also encouraged them, and having confirmed them, they were disposed more contentiously toward Paul. Thus they departed with peace. No longer were there divisions and fights. And Paul continued to teach, there was no longer arrogance in the Church; after Peter, Paul speaks, and no one interrupts him. James and John listen, and no one jumps in, but they are silent; for he had been entrusted with the leadership. Then, since that one, in terms of time, was plain, but he did not have credibility, because he was not ancient, he brings forward an ancient prophecy. "As it is written," he says, "After this I will return, and will rebuild the tabernacle of David which has fallen down." What then? Did the Jerusalems rise up, but did they not rather crash down? What rising up does he speak of? That after Babylon. And what is, "As God first visited"? Peter indeed argued more strictly, but this one more gently. For so it behooves him who is in great authority to concede the burdensome things to others, but for himself to appear as one of the gentler ones. "Having taken," he says, "from the nations a people for his name." He did not simply choose, but "for his name," that is, for his glory. The one crucified was the one speaking these things in the prophet. For all the nations have been called by his name; for they are addressed as Christians. For there had truly fallen an incurable fall, and it needed that mighty hand. And it was not possible for our nature to rise up, had not the hand that formed it in the beginning stretched forth quickly, and fashioned from above the rebirth through water and the Spirit. "Known are all his works to God from eternity." Then the credibility of the word, that nothing is new, but from the beginning these things were prefigured; and the authority again: "Therefore I judge not to trouble those who are turning from among the nations"; that is, not to overturn them. For if God has called them, and these observances overturn them, we are fighting against God. And with authority, "I judge." Because of this he says it is good. Why then did he not send these things to the Jews? Moses speaks to them. See how great is the condescension; where nothing harmed, he set him up as teacher, and granted grace, which nothing hinders, having allowed the Jews to hear him. If even before the coming of the Savior Moses was read every Sabbath in the synagogues alone, but after the coming he is not forbidden to be read in the churches of Christ. And see, if it is possible for this to be shown from, "For Moses has been read throughout the day, even to this day." But also the words, "Pay attention to the reading."

and not even this city of the Philippians was great. ^A

Paul’s Barnabas left on this account. I wish that we, too, were separating in such separations, so as to depart for the preaching. These things are written for our pattern, so that we might not fall. For it is not possible for men to be without provocation; but when provoked, one must change. This man is admirable and very great; the quarrel greatly benefits Mark. For the fearful aspect of Paul turned him back; while the kind aspect of Barnabas made him no longer abandon him. So, although they fight, the result ends in one gain. For seeing Paul choosing to depart, Barnabas was much afraid and condemned him; and seeing Barnabas thus holding on, he greatly benefited him, and the disciple was corrected through the battle of his teachers; so much did he avoid the scandal. ^B

Observe the wisdom of Paul; he does not go to another city before visiting those who had received the word; for it is annoying to run in vain. Indeed, it is worthy to be amazed at Paul’s wisdom; having fought so much about circumcision, he circumcised the disciple. And not only does he not forbid others, but he performs this himself. There is nothing wiser, for he saw everything toward utility, and did absolutely nothing out of prejudice. "He wished," he says, "for him to go forth with him." And the admirable thing is this: that he circumcised him because of the Jews, he says, who are in those places; for they would not have endured to hear the word from the uncircumcised. And what follows? Behold the success; he circumcised in order to abolish circumcision; for he was preaching the dogmas of the apostles. ^C

Behold, he has clearly called the abstinence from things sacrificed to idols, from fornication, and from what is strangled, "dogmas," which belong to the canonical life. Why they were forbidden, he does not say; but that they were forbidden, he says, teaching us to obey only and not to inquire, and showing that they also did many things in a human manner. Not through an angel anymore, as Philip saw and Cornelius; but what? By a vision it appears to him, remaining more human; but where there is great violence, it is more divine. For since he was only in a hurry to preach, a dream appears to him for this; but he did not endure to stop preaching, and for this the Holy Spirit reveals it. So also there to Peter: "Arise, go down." For truly the Spirit did not perform even the easy things, but a dream sufficed. It should be noted that Luke was also with Paul in these cities, as he includes his own person, saying, "We sought to travel straight." For not only where there was a synagogue, but also outside they prayed, as if setting apart a certain place, being somewhat more carnal as Jews; and on the day of the Sabbaths, when a crowd was also likely to assemble. ^D

Observe the lack of vanity again; this woman is truly humble, and from a craft—for she was a seller of purple. But observe the philosopher woman; first she herself bore witness, for God to call her. And observe how she is not ashamed of her trade—filled with much humility and wisdom. She did not say, "If you have judged me a great woman, if [you have judged me] religious," but, "Faithful to the Lord," and to us much more. [alt-version omitted] ...or one might say, or we might see who this demon is. God, he says, Pytho, so named from the place. Do you see that Apollo is a demon, and he wanted to throw them into temptations so as to provoke them? "O you wicked one, if you know that they announce the way of salvation, why do you not depart from them?" But just as Simon wanted, saying, "Give me also, that on whom I lay my hands, he may receive the Holy Spirit," this he also did. It is said, then, that a certain Pythian woman would sit on the tripod of Apollo, parting her legs, and then an evil spirit would rise up from below, and through her genital parts would emerge, filling the woman with madness, and she, having loosened her hair, would then rave and emit foam from her mouth, and thus, having fallen into drunkenness, would speak the words of her madness. Why did the demon speak these things, and Paul forbade it? And that one was acting maliciously, and this one wisely. He wanted, then, to make himself credible. For if Paul had accepted his testimony, he would have deceived many of the faithful, inasmuch as he was accepted by that one; and he himself had used condescension toward destruction. Paul, therefore, did not accept it at first, but spat upon it, not wishing to simply throw himself upon the signs. But as he persisted in doing this and showing the work, then he commanded him to go out. "And Paul being vexed," that is, he saw the malice of the demon; as he himself says: "For we are not ignorant of his thoughts." Having been moved and identified, and having muzzled her even though she spoke the truth; teaching us neither to receive demons even when they pretend to argue for the truth, but to wall off every path of error from them.

Everywhere money is the cause of evils. O the Greek cruelty! They wanted the girl to be possessed by a demon so as to make money. What do you say? Are you persuaded by the demon? Why does he not say there, that "These men are servants of the most high God"? You say that "They disturb our city." Observe them not even paying attention to the demon, but looking at one thing: the love of money. And indeed Paul performed the whole, yet he shares in the dangers. Thus, seeing their power were they deceived, or did they testify that they were not common men, but some powerful ones, having the authority to do what they wished through the Lord? As one might say, into the abyss. How many tears are these worthy of! What things those people suffered! And we, not even enduring to be grieved for the sake of Christ even to the point of words. For what purpose did they pray at midnight? The Psalm.

^A obedience to You.” Why did the affair at midnight occur, and the earthquake? This happened for the sake of the jailer, not for a display, but for salvation. The earthquake also occurred in such a way that he was awakened, and the doors were opened, so that he was astonished at what had happened. These things, however, the prisoners did not see, for if they had, they all would have fled. Paul marveled at [the jailer's] humanity; he was amazed at his courage, that, being able, he did not flee, and that he restrained him from slaughter. But why did not another sign occur? Because this [sign] especially drew him in, being sufficient to persuade him, even where he himself was in danger.

For miracles do not so much move us as those [events] that come for our salvation; and in order that the earthquake might not seem to happen by chance, this also followed as a witness to it. It appears to be at night; for they were doing nothing for display, but for salvation. The jailer was not evil; this is Stephanas, whom Paul mentions in the Epistle to the Corinthians. And when the magistrates sent word, Paul did not depart, but for the sake of Lydia and the others he feared them, so that they might not be thought to have been considered worthy to be released, and so that they might establish the others in boldness. The charge was twofold, because they were both Romans, and uncondemned, and publicly [beaten]. Do you see that they also managed many human affairs? But in order that it might not seem as though he were released as a condemned man, and as one who had sinned, for this reason he says, “Having beaten us publicly,” and the rest; so that the matter might not be one of their favor. See how it manages the grace [of God] in various ways.

Because they had cast them in unjustly, they asked them to leave the city; they requested this favor. And they, having gone to Lydia and comforted her, thus departed. For it was not necessary to leave the hostess in distress and anxiety. They departed not by obeying them, but hastening toward their preaching.

How much freedom from vainglory and love he had, in that he did not otherwise consent to depart! And this even though they had been falsely accused by the magistrates, had they not entered into the humble woman’s house and [seen] the rest, whom they also called brothers, and given them instructions. Again, they pass by small cities, but hasten toward the greater ones, from which, as from a certain fountain, the word might flow into ^D those nearby.

Although he said, “We are turning toward the nations,” he did not let these people go; for he had much longing for them. Hear him saying, “For I myself wished to be anathema for the sake of my brothers.” He did this because of the promise of God and the glory, and this so that it might not be a stumbling-block to the Greeks. Do you see that before all things he proclaims suffering? And thus they were not ashamed, but knew this to be a saving thing. Christ did this, discussing up and down from the Scriptures, not everywhere from signs. But since they were disposed in the opposite way toward this, slandering him as a deceiver and a sorcerer, he—[arguing] from the Scriptures—did not have this suspicion. Thus also the fathers of these men were accusing Jesus, saying that “He calls Himself a King.” Yet, even if they had some [evidence] according to outward appearance, what escape from falsehood did these men have, saying that they proclaim Jesus, who according to them died, as King? But, as it seems, proclaiming the truth, they knew that even if He was invisible to them, yet He was truly King. “More noble,” that is, more reasonable, and not simply, but with accuracy, where there was an emotional issue, they examined the Scriptures.

Not as unbelievers did they search (for they had already believed), but as being without a share in the tradition of the ancient prophets, and they became more faithful. They found things concerning the economy of the Lord’s incarnation to be in agreement with the words of the prophets. He does not say “anger” here, nor “indignation,” as he says elsewhere, “There arose a provocation between them”; but that it was being stirred (for the gift is far from anger and indignation); they did not bear it, but were consumed. But he is also managing them, waiting even for them to remain, though [Paul and Silas] were unwilling. The Athenians, lifting up their eyebrow in vain, thinking great things on a broad tongue, foolishly were saying, “What would this seed-picker want to say?” They say that a seed-picker is a very lowly bird, accustomed to gather things scattered in the crossroads; to which the foolish ones compared the Master’s Paul. For they even used to think that the resurrection was some god, since they were accustomed also to worship female gods. For they called the gods—for the cities were completely full of demons—demons. “They led him,” he says, “to the Areopagus,” not as if to learn anything, but to be punished, where the murder trials were. And for what reason was it called the Areopagus? Because Ares, as they say, gave judgments from there. And a "págos" is a high place; for that tribunal was upon a certain knoll; hence also the rulers of the places or villages are called Pagarchs by some. If Paul were preaching a human being to have been crucified, that which was said was not strange; but if he said that He had been crucified and had risen, it was bringing something strange into their ears.

Here that is indicated, that although they were always busy talking and hearing about this, yet they thought they were hearing strange things, which they had never heard. Just as he seems to be praising them, saying nothing harsh, “I observe that you are more superstitious,” that is, more religious. But a superstitious person is one who fears demons and considers everything divine, both stone, and wood, and spirit. An altar had been set up to some such [unknown god] by them for a certain reason. A war once broke out for the Athenians against their opponents, and then, having fared poorly, they retreated. And since it was the custom for the superstitious to play, one of the demons appeared, saying that he had never yet been worshiped by them, and that he himself, having been angered at them for the defeat, had been the cause of it; they built a temple to him, and as if guarding against the same thing happening another time, having omitted [the name of] some God unknown to them, they—

^A erected that altar, with the inscription: "To an Unknown God." By saying this, they meant: If any other god should be unknown, let this one be set up by us in his honor, so that he may be auspicious to us, in case he is some unknown god who is not being worshiped. The entire inscription of the altar is: "To the gods of Asia and Libya and Europe, to an unknown and foreign God." For it was not possible through external wisdom to know the truth. For this [wisdom], like some dishonored handmaid, was not permitted to enter within and peer into the Master's mysteries. In order that they might not think the God being proclaimed by him was one of the many, he corrects [them] by adding: "He does not dwell in temples made by hands." Here, then, he spoke enigmatically of his own [God] and established Him, and he destroys [the temples] of theirs. For He does indeed dwell in temples, but not in such ones; rather, in the human soul; he has demolished the bodily [temple]. What then? Does He not dwell in the temple of Jerusalem? Certainly not; rather, He acts [in it]. How, then, was He worshiped by the hands of men among the Jews? Not by hands, but by the mind, since He did not seek those things as if in need. "Shall I eat," he says, "the flesh of bulls, or drink the blood of goats?" Two proofs of divinity: that He Himself needs nothing, and that He provides everything to all. "Giving," he says, "life and breath." Lo, he also makes Him the Creator of the soul, not its generator.

These are better than those, and what a condemnation this is of the atoms and of matter! The soul of man is no longer partial; but this does not mean He is the Creator, as they say, but rather that He Himself is worshiped in the mind, and everything is His, he says. He determined the time to seek God, but He did not determine this for all time, but "appointed periods," showing that not by seeking now did they find Him. For since they did not find Him by seeking, he shows that He was so evident, just as if something being felt in the middle [of a space]. For heaven was not here, and elsewhere there, nor was He present in this time but not in another. So that in every season, and at every boundary, it is possible to find Him. For He ordained things in such a way that He would be hindered neither by place nor by time. For this very thing contributed most to them: that heaven is everywhere, that it stands in all time. See where he destroys the partial [gods]. Why do I speak at length? He is so near, as not to live without Him: "For in Him we live, and move, and have our being"—just as in a bodily example, just as it is impossible to be unaware of the air poured out everywhere, and not existing far from each one of us, but rather even existing within us. But the poet said nothing equal: he [said]: "For we are also his offspring." But he said that about Zeus; whereas this man takes it for the Creator, not calling Him the same as that one, God forbid! But he applies it properly to Him; and since he spoke of "his" altar, not of the one they worshiped. For he said we are the offspring of God, that is, kinsmen, very close, just as when he says "sojourners" and "neighbors." He did not say, "You ought not to think the divine ^D is like gold, or silver." "We ought not to think." See how he introduced the incorporeal; for whenever the mind suspects a body, it also surmises a spatial interval. What then? Is no one of these punished? None of those who wish to repent. He speaks concerning these, not concerning those who have departed, but those to whom he brings the message. He does not demand an account from us, he says. He did not say, "He overlooked" or "He let be," but "You were ignorant," "He overlooked"; that is, He does not demand punishment, as if they were worthy of punishment; you were ignorant. And he does not say, "Having [the truth] you played the villain," but he showed this through the above [remarks]. For what reason did Paul, having persuaded them, and being about to hear them again, and with no dangers present, hasten to leave Athens? Perhaps he knew he would not accomplish much, and he was being led by the Spirit to Corinth. To Corinth, as I said, he was being led by the Spirit, where it was necessary to remain. For the Athenians, although they were lovers of strange discourse, nevertheless were not attentive; for they did not study this, but rather to always have something to say. For indeed Paul reached his end under Nero, but under Claudius the war against the Jews was already being fanned, from afar, so that it might even school him, and they were being driven from Rome as pests. For this reason, it is orchestrated that he be taken there as a prisoner, so that he might not be driven out as a Jew, but as one acting under authority, and be kept safe there.

The saying is obscure; but I think he means this: "Each of those who apostatize from Christ, who is life, appears to murder himself, passing from life into death, to a degree shedding his own blood through the slaughter which he brings upon himself." This, then, he says: "Because you slaughter yourselves through unbelief, you yourselves shall suffer the penalty for this very thing, while I am innocent." And from this observation it is perhaps possible to say that he who slaughters himself is punished as a murderer before God. See how, having again said "from now," he still does not neglect them, so that he was about to wake them, so that also from this he might have zeal from the proximity. This is that Crispus who, writing, says: "I baptized no one except Crispus and Gaius." This one I think is also said to be Sosthenes, a faithful man, so as both to be beaten and to be always with Paul. It should be noted that Paul saw the Lord Jesus through dreams, for which reason he also said: "Have I not seen Jesus the Lord?" Now, whether he saw Jesus through dreams or while awake, there is no difference; however, He appeared to him in the day. How, then, did they unite against him, one might say? And yet they prevailed in nothing, but dragged him before the proconsul. He seems to me to be a man of mild character. He barred the courtroom to them; the trial was brilliant. For when he was being beaten, they did not think it a personal insult, so impudent were the Jews. Oh, the shamelessness! They were shameless, and Gallio cared nothing for it; although the matter concerned his own insult, yet they beat him as if they had truly received authorization. Why did he not beat them? Although he himself had authority...

^A to know who was the more reasonable one, he did not; rather, they were being instructed. For this reason they beat Sosthenes, because he also was attaching himself more to Paul, or else they had been driven to such a point of madness that, having failed in their purpose, instead of beating Paul, they beat Sosthenes the ruler of the synagogue; or it was because Paul had intended to preach, and Sosthenes was attempting to restrain them, that they beat him. See how the Law was being abolished! For it was a Jewish custom to shave their heads in accordance with a vow; yet it was also necessary that a sacrifice should take place, which did not happen. For he ought to have remained still and to have exhorted them concerning these matters; why did he again desire to reach Syria? Because he had accomplished such things there in accordance with the doctrine.

He left these men in Ephesus as teachers; for having been with him for so much time, they learned many things, and yet he had not yet led them away from Jewish custom. See then here, also, he is entreated to remain, and since he did not consent, he did not simply leave them, but did so with a promise. And he departed to those places, to which he had stepped before this.

Paul, being a prophet and knowing that he was about to return, promised that he would return again. However, so that no one might do the same thing out of rashness, promising to do some such thing, he taught us to promise to do nothing concerning the future without saying, "If God wills." For so also James exhorts in his Epistle, saying: "For no one knows [v. knows] what the coming day will bring forth." Foolish, therefore, is he who does not predetermine with the promise, "If the Lord wills." It was always Paul's custom to visit the believers and to strengthen them. ^B Behold, now also learned men were being brought forward. There are some who assert that Apollos is Apelles, the bishop of the Corinthians, concerning whom Paul writes: "As for Apollos, I exhorted them much; and again: "I planted, Apollos watered." And if this is true, consider whether the man is double-named, or if one of the names was otherwise changed for the future. If this man only knew the baptism of John, how was he fervent in the Spirit? For the Spirit was not given in this way. And if those who followed him had need of the baptism of Christ, much more did he have need of it. What, then, is one to say? He did not place both things in succession without reason. To me, it seems he was one of the one hundred and twenty who were baptized with the apostles. Or if not this, then what happened in the case of Cornelius has also happened in his case. Great was the boldness of the man; he spoke accurately about Jesus, but he had need of greater precision and instruction. For this reason, knowing everything from his fervent desire, he drew the Holy Spirit, just like those around Cornelius. And on the one hand, his boldness in reproving, or speaking in public, was made manifest; on the other, the force of his words was evidenced, and the experience [shows] that it is from the Scriptures: neither does boldness prevail if there is no power, nor does power prevail if there is no boldness.

These differed greatly from those. ^A For if they knew that the Spirit is holy, it is clear from his saying: "Into the one coming after him, that they might believe." And he did not say that the baptism of John is nothing, but that it is incomplete. Many received the Spirit, so it is likely they had the Spirit, but he was not visible. Whence did those in Ephesus have the baptism of John? Perhaps they had visited Jerusalem at that time, and had left; and they did not even know Jesus. And he does not say to them, "Do you believe in Jesus?" But what? "Did you receive the Holy Spirit?" For he knew that they did not have it, and he wishes to say this to them, so that having learned of what they were deprived, they might ask. And from this a great doctrine is shown, that the baptism of John is incomplete for repentance. And he did not say, "baptism of remission," but "baptism of repentance." Having been baptized, they immediately received the Spirit; but they did not see the Spirit (for he is invisible), yet the grace afforded some perceptible proof of that operation. And one spoke in the language of the Persians, another in that of the Romans, another in that of the Indians, or in some other tongue. And this was being made evident to those outside, that it is the Spirit in him that is speaking. Behold, here is specifically fulfilled the saying: "The least in the kingdom of heaven is greater than he." Behold, for the last of the apostles concerning the calling—that which John did not give in the baptism—this the baptized received through the hands of Paul. "Why did he speak with boldness?" He was positioned for dangers, and he spoke also more openly, not overshadowing the doctrines. They teach [men] to separate from those who blaspheme the Son of God, [and to cleave to] those who believe in Him. See how much the defection achieved! And both Jews and Greeks heard. "The Way"—he calls our Lord Jesus Christ, or the true faith in Him being proclaimed through Paul. Not only did they touch [the garments] while carrying them, but they also took them and applied them; and for this reason he did not allow him to leave for Asia, reserving him for this time, as I think. ^C Sudaria and semicinctia, I think both are linen-like; but the sudaria are put on the head, while the semicinctia are held in the hands by those who are unable to wear oraria (such as those who wear consular robes), or a napkin, for the purpose of wiping away the moisture of the face, such as sweat, spittle, tears, and the like.

They were doing everything for the sake of the craft, and they did not want to believe, but through the name of Jesus they desired to cast out demons, and they did not consider Jesus to be anything great, but they added Him to Paul, as if he himself considered Him to be something great [v. considering Him to be something great]. This expression shows that they were not exorcising the unclean spirits as those who believe in Jesus, but as those who were tempting [Him], being double-minded. Wherefore also the unclean spirit testified that they were not believers; and they have paid a penalty for their rashness for a short time. What then does "they attempted" signify? That they were not confident, yet they were setting out to see if they might succeed in their purpose. How the demon was not working with them, but...

^A those thoughts which disturb the soul; for those which come from God do not confuse, but rather settle the soul and illumine it. For this reason he says: "Every good gift and every perfect gift is from above," lest those things which are brought in by us be thought to have imperfection. ^B

VERS. 16, 17. "Do not therefore err, my beloved brethren. Every good gift and perfect gift is from above, descending from the Father of lights." Understand God here as the Father of lights; by lights, however, understand either the angelic powers or men who are illumined by the Holy Spirit. "With whom is there no variableness, neither shadow of turning." There is no variableness, he says, with the God of lights; for He Himself cries through the prophet: "I am, I am, and I am not changed." But that phrase, "neither shadow of turning," is equivalent to saying: not even by any imagination or suspicion is there any change.

VERS. 18. "For of His own will He begat us with the word of truth, that we should be a kind of firstfruits of His creatures." He said "of His own will" because of those who, through diabolical madness, teach that this world was produced by chance or of its own accord. For after he had said above, "With whom is there no variableness," and by this had indicated that the Divine is immutable, he appends: "Of His own will He begat us." For if we have been made, it is clear that we are also mutable. For how could that which is changeable be immutable, since it did not exist, but was brought ^C into being through change? Then, after he said "begat," lest anyone should suspect that He begat His Son in the same way as He begat us, he adds, "with the word of truth." "For all things," according to John the Theologian, "were made through Him," that is, through the Word of truth. Wherefore, if we were produced through the Word, we certainly cannot be consubstantial with Him from whom we have received our being. But the phrase "a kind of firstfruits" has the same meaning as "the first and most precious." By the name "creature," he understands the visible nature.

VERS. 19. "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath." That word "swift" does not designate mere hearing, but hearing that is efficacious, and which impels one toward the performance of those things which have been heard. For he knew that he who willingly offers an ear, is for the most part also ready to present himself to the work itself; just as, on the contrary, he who follows with regard to something is afflicted, and puts that thing off, ^D and finally, at some time, will desist from the undertaking entirely. Therefore, in the learning of divine things, he prescribes speed; but in those things that are dangerous in their administration, he prescribes slowness. Of this kind are speaking and becoming angry; for speech that comes from anger is never wont to end in good. (6) And therefore a certain God-wise man...

the blessed David said: "Be angry, and do not sin" (Ps. IV, 5); that is, do not, when you are made angry, immediately also add the madness that springs from anger. What is present here is in agreement with these things, both as concerning speech itself and as concerning becoming angry—and especially concerning the anger which, having been brought in without reason, deprives one of the righteousness of God. Wherefore he also says: "The anger of man does not work the righteousness of God."

^B "For the anger of man does not work the righteousness of God." Righteousness is a disposition in the soul which distributes to each according to his worth; but anger destroys even the wise. How could this [anger], by clouding the mind through excessive passion, establish the faculty that makes a reasoned distribution to each according to their worth? But indeed, observe that he did not speak simply of the one who does not work the righteousness of God, but of the one who, in things ruinous to himself, shows himself courageous. For this reason he also put forward the expression without the addition of the article; and that this is what he intends is shown by the [verse]: "Blessed is the man who has not walked in the counsel of the ungodly" (Ps. I, 1). For the addition of the subjunctive article shows that the word "man" intends to signify both those who incline toward good and those who incline toward evil. It must be noted, moreover, that he did not say "works" (ἐργάζεται) in the simple sense, but with the addition of the preposition: "works out" (κατεργάζεται). That is: He is not entirely deprived of what is proper. For it is possible in anger to discern some utility, in that it does not lack or cast away everything that is praiseworthy in every other psychic motion; rather, one may also find something good in it.

^C "Therefore, putting away all filthiness and abundance of wickedness, with meekness receive the engrafted Word, which is able to save your souls." To "filthiness," he adds "abundance of wickedness," wishing by this to signify that even if someone should often fall into filthiness, they should quickly stand apart from it, and not, by persistence in it through habit, make the [evil] more firmly established. For things that are performed by us more frequently and more superfluously are wont to be restored into a nature, or rather to procure for it a habit of nature. He says "with meekness" because of the word of doctrine, which does not receive its reception in noise and turmoil. He calls that word "engrafted" by which we are born rational and endowed with the faculty of discerning the better from the worse.

^D "But be doers of the law, and not hearers only, deceiving yourselves." For if someone...

^A And yet, the inhuman crowd ^B sought to have me as their accuser, and they hastened to kill him. "Appeasing the anger of the populace. What does 'Take him away' mean?" It means what they say among us according to Roman custom: "Cast him into the standards." It is the custom for the Jews to speak this phrase against the righteous, as indeed they did against the Lord: "Take him away," that is, "Remove him from the living." See with what restraint Paul speaks to the chiliarch: "Is it permitted for me to say something to you?" "Do you know Greek? Are you not then the Egyptian?" For some man had become a revolutionary, and a seditionist, and a deceiver, and a sorcerer, and the devil expected to cast suspicion through him, and to make partakers of the crimes belonging to them both Christ and the apostles. But he prevailed in nothing, but the truth became more brilliant. Among the Jews there are three general sects: Pharisees, Sadducees, and those called Essenes, that is to say, holy ones; others have named these also Sicarii, that is to say, zealots.

These myriads, moreover, from among those who shouted, "His blood be upon us and upon our children," were present. But yet the philanthropic God accepted even from them, and from those who had repented and believed. They did not say, "They heard," but, "They were instructed," that is, they believed and were taught. As giving counsel, he says, not as giving orders; whence they persuade him, for it was an economy and condescension. It was not, therefore, a cutting-off of the preaching [for this is the reading: *ekkopē* (or *egkopē*)], seeing that they themselves were even ordaining such things for them. Therefore, he does not reproach Peter [or rather, Paul] simply (for what he did here himself, that Peter [or rather, Paul] did there, while silent, establishing the dogma for him). And he did not say, "Why? Is it not right to teach things concerning the nations? It is not enough not to preach there, but it was necessary to do something more than the laws." Those in Jerusalem who believed from among the Jews wished to observe the legal customs. They advise him to make his defense in deed, not in word. "In order that they may know," he says, "that those things which they were instructed concerning you are nothing." They did not say, "That you teach," but, of superabundance, "That you yourself observe." Not only was this the thing being sought, not to teach others; but what? That he himself also keeps them.

"What then? If the nations know, will I harm them?" he says. "How, when we ourselves, the teachers of the Jews, sent them to him?" That is, "Offer the sacrifices being brought on their behalf according to the law, so that you may dissolve the suspicion."

^C See him, when he discusses with those on the outside, not refusing to use aids from the laws; here, however, he shames them by the city. And elsewhere again he says thus: "They cast us, who are Romans, into prison publicly, uncondemned." Because he said, "Are you the Egyptian?" he immediately led him away from this suspicion. Then, so that the Jewish nation might not be thought of, he foretells the religion of the Lord. What then is this? What then? He did not deny it—far from it! For he was a Jew and a Christian, observing as much as he ought, since he who believes in Christ obeyed the divine law most of all others. And previously discussing, he says, "We by nature are Jews." Here, in a shaming way: "Just as we commanded those, although teaching Jews, so do you also, preaching to the nations, cooperate with us." And he does not say, "But I am able to bring forward Timothy, whom I circumcised? And I am able to persuade by word?" But he was persuaded by them and did everything; he was above suspicion because he was even bearing the expense. These things happened not by his changing his mind—since the matter was a base one—but by his love condescending. For in order that he might truly change those who were such, he himself became appearing to observe the law not truly, but he was shaven, and performed all the Jewish things. For indeed where the Gospel was not harmed, he was the lowliest of all; but where, out of humility, he saw some being wronged, he no longer uses the same advantage. "Declaring," that is, proclaiming; he himself was the one making himself manifest.

See the economy taking place: after the Jews were persuaded, then those others attack, so that they might not also attack alongside. For the temple and the law agitated them most of all. And Paul spoke nothing to the apostles, that they themselves had become the cause to him. The accusation is greater from those present. "For still," he says, "he has brought Greeks into the temple, and has defiled it." And yet in the time of Christ they went up to worship, but they say those who had taken him went to worship. For they wanted to kill him, and because of this "they dragged him," so that they might do this with greater impunity. They struck him without needing law or courts; and in the meantime a certain sedition had seized the city, and the populace was in great tumult.

^D See the discourse stripped of flattery, and having reasonableness. For he did not say, "Masters," or "Lords," but, "Brothers," which he desired most, "and fathers." This is of honor, that is of genuineness. "I am not a stranger to you," he says. You see how he bound them by the harmony? For they had a certain reverence for that tongue.

See how he prepares the way for the discourse: thus starting, "I am," he says, "a man, a Jew," which all wanted to hear rather than that. "Brought up in this city." He shows his great zeal concerning the worship, seeing that he even left such a homeland, and one so distinct from the others, he chose to be brought up here because of the law. These things he says not only defending himself before them, but showing that by divine power, and not by human purpose, he came to the preaching. For he would not have changed so suddenly if he were not taught. He did not say simply, "by Gamaliel," but, "at the feet," showing the perseverance, the constant attendance, the great reverence towards the man. That from of old he was such, and not simply having seen the law. But since he said great praises concerning it,

^A he shares the word, adding: "as you all are." Oh, great is the zeal, and [great are] the witnesses of the truth of Christ. And he shows that they act not with a human purpose, but with divine zeal.

See how many witnesses he brings forward: the presbytery, the high priest, those in the city; for his defense was not out of cowardice, but for teaching and boasting. What is the disagreement regarding the vision of Paul recorded in the Acts? For in the vision along the way, Luke records that those who were with [Paul] heard the voice but saw no one; whereas here, he says upon the stairs that those who were with him beheld the light, but did not hear the voice of the one speaking. Concerning the history, Chrysostom, having interpreted the place very knowledgeably, said that the first explanation is that which says, "Those who were with him heard the voice," that is, Paul’s voice, saying, "Who are you, Lord?" [and they heard] that voice, but saw no one except Paul. The second explanation, which says they beheld the light but did not hear the voice of the one speaking, means they did not hear the voice of the Lord that came to Paul, but only beheld the light. This happened reasonably; for he alone was to be deemed worthy of that voice. For if those others had heard it, would they not have become better? Since, however, the duller [of mind] are persuaded more by sight, they saw the light and became afraid; and in fact, He blinded his [Paul’s] eyes, and gave to them to see again if they wished. It seems to me that they did not believe by divine economy, so as to be credible witnesses.

He well said, "of the fathers," ^B so as to show them not as Jews, but as aliens to the law, and not being zealous for it. "To know," he says, "His will." Therefore, this is His will. See how there is teaching in the order of the narrative.

Here he uttered a great thing, saying, "having called upon the name of the Lord," showing Him to be God; for it is not possible for one to call upon another, unless it is God.

See how he inserts himself. "I came," he says, "after that vision, to Jerusalem." Again, this is without a witness; but see, the witness comes from the outcome. He said that "They will not receive your testimony," and they did not receive it. And yet, he says, if one had to suspect this from logical reasoning, they certainly should have received it. For I was the one warring against Christians; so because of this, they ought to have received [my testimony]. ^C Here he constructs two points: first, that they are inexcusable (for not according to what was expected, nor according to logic, were they persecuting him), and that Christ was God, prophesying things contrary to expectation, and not looking at things happening, but foreknowing things to come. Why did he say, "They know that I was binding [believers]"? Not contradicting Christ, but wishing to learn of such a paradox. But Christ did not instruct him, but only said to leave.

He reminded them of Stephen, of the cruel murder. At that point, they could not bear it, because this convicted them. And already the prophecy was being fulfilled. ^D They no longer endured hearing the entirety of the speech, but, filled with great wrath, they blasphemed. See how he insisted, up and down, that he had become a disciple of Christ, not by the mediation of a man, but by Him having deigned of Himself to reveal all knowledge to him.

And yet, it was necessary to learn from them if they had forgotten any of the things said, but he simply grants it by his authority, and does this to them for favor. For he was not seeking what he might do justly, but how to stop their anger, which was unjust.

Why ever does the Apostle Paul call himself a Roman, and speaking to the chiliarch, said, "But I have even been born one"? [MAXIMUS FROM THE...] Those everywhere, as if it were something great to be called Romans, were accounted such, offering gifts, and were registered as Romans and ran to the name of the lineage. Since, therefore, the parents of the Apostle, being in Tarsus, were registered as Romans, ^A the Apostle, as having been born of them, reasonably says, "But I have even been born one." Would Paul have lied? God forbid! [JOHN.] For he was a Roman, even if he feared nothing else lest he be caught and receive a greater penalty. Or he did not utter this expression simply, but to deliver himself from torments, and to frighten the ruler. And he does not say it simply, but, "Is it lawful for you?" There are two charges: both the [beating] without trial, and [doing so] to a Roman. ^B Are you a Roman? He said: Yes; knowing that one must submit to authorities and powers, and that the Emperor of the Romans at that time ruled over all the earth. He confessed himself a Roman, not casting off the Roman authority and dominion, which the other Jews, deceiving themselves, did not; [but they] said God alone was their king, and not man, ^C yet in practice, as subjects, they paid tribute, denying the rule in name, but in practice submitting to it. He was practically cleansing his mind, Paul saying that: "You announce the title as recent and coming from yourself; but to me, [the privilege] was inherited, rooted from above and arranged by fatherly right." Because of this, when that man heard it, and was confirmed that he was attempting to scourge a Roman, he was restrained, dissolving his boldness and anger into cowardice and fear. For at that time, they were obtaining the honor, not only those who happened to be natives of Rome, but also those to whom the title was granted by law of favors or of money.

That is to say, "I am also conscious of [what I have done to myself]." What have I done to you? It is not even worthy of these bonds. Some say that he did not know that he was the high priest. What then? He defends himself as if there were an accusation, and adds, "You shall not speak evil of a ruler of your people." For if he were not a ruler, was it right to insult him simply? For he himself says: "Reviled, we bless; persecuted, we endure." Here he does the opposite, and not only reviles, but also curses. Outspokenness. ^D

^A of words is rather of the spirit than of anger; he did not wish to appear contemptible to the chiliarch. For if he himself refrained from scourging, as being one about to be handed over to the Jews, to be beaten by servants would have made him more arrogant. He does not direct his words at the boy, but at the one who gave the order. And the phrase, "You whitewashed wall, and do you sit judging me according to the law?" is equivalent to saying: "You who are guilty," as if he were saying, "and worthy of ten thousand deaths."

[OTHERWISE.] I am strongly persuaded that he did not know it was the high priest, for a long time had passed since he had returned, and he had not been associating with the Jews, and seeing him in the midst with many others; for the high priest was no longer clear, there being many and various ones. Therefore, the holy Paul, wishing to show that one must also restrain righteous anger and veil just indignation, as if having changed his mind, says: "I did not know," and so on. Did you not know he is the high priest? Why then did you say, "And do you sit judging me according to the law?" But he feigns ignorance—not in a harmful way, but in a providential one. For it is possible to use a strategy better than outspokenness. Often, outspokenness has harmed the truth, whereas a timely strategy has accomplished the proposed aim. ^B

He does not everywhere enjoy grace, and in this instance he wished to divide the multitude that was wrongly in agreement against him. And he does not lie here, for he was a Pharisee from his ancestors. Since they did not wish to say why they judge him, he is forced at last to state himself why they condemn him; and from their own accusation and slander he establishes his own position. Perhaps the Sadducees do not even know God, being dull-witted people, whence they did not even wish to believe in the resurrection.

And yet, there are three; how then does he say "both"? Spirit and angel, he says, is one. When he stood with them, then they make a defense for him. The phrase that says "both" does not only speak of two, which "both" strictly denotes, but also of three. Therefore, one ought not judge the writings of the simple and unlettered fishermen by the precise rigorousness of those from without. For from these, one might say, all heresy is born, by those who seek to scrutinize the Scriptures according to a literal interpretation of certain words. And if a spirit spoke the mechanism of the word to him, so that he might escape the plot, it is unclear, he says, or the word is to be taken as if from the Pharisees. But if a spirit or an angel spoke to him, it means: "Behold, he is clearly speaking about the resurrection, having been instructed in the doctrine of the resurrection either by the Holy Spirit or by an angel."

The chiliarch is then afraid lest he be torn apart, since he said that he is a Roman, and the matter was full of danger; but the army seizes him as their own, I think. And why did he not appear to him before he fell into the danger? Because God always comforts in tribulations. For then it appears more desirable, and in dangers it trains us. And after the ^C appearing, he permits him to be saved again in a human way.

See, they are fierce and mad concerning wickedness, and forty at once. For such is the nation; when it is necessary for them to agree on something good, not even two come together; but when it is for evil, the whole populace does, and they take the rulers as participants. "They bound themselves with a curse," or instead of this, they said they were outside the faith in accordance with God if they did not do what was deemed best. This was of the economy of God, that they should not perceive that they would be heard. What then of Paul? He was not troubled, but he knows ^D that this is the work of God, and he leaves everything to Him. This is not a crime of Paul, but an infirmity of nature, yet a commendation of his will. This was managed so that even he might learn their plot. For it was not from having nothing to say, but from the fact that they were attempting things in secret while being nothing. It is likely that even after he was sent away, the high priests approached and were put to shame; for he wished neither to deny nor to consent. Then they believed on account of the things that had already happened.

He is sent, then, to Caesarea, so that he might hold a discourse there before a greater theater and a more brilliant audience; so that the Jews might not have it to say, "If we had seen Paul, we would have believed." Observe also the letter of apology [C (in margin)] that he had in his favor, and the accusation against them. The guards are called "right-hand men."

Observe how, through the vote of those from without, Paul becomes innocent, as was Christ by Pilate. They handed him over as if to put him to death and condemn him; but the opposite happens, and he is saved. And he (the chiliarch) not only rescues him from that impulse, but from much else, and becomes a servant to them, so that he might be saved without danger after such a display of force. Since, then, he threw him out of the city, they then desist, and he would not have sent him away with such security if he himself had not happened to have judged him innocent of nothing, and knew of their murderous intent.

It should be noted that in Caesarea is the praetorium of Herod. "They manifested to the governor." Again, the word is missing for the meaning of the phrase, so that it might be: "Who presented a scholastic document against Paul." Observe how he preempts the judge with praises from the beginning, and how he desires to hand him over as a revolutionary and a rebel; then, as having much to say, he hurried past. Observe how he casts the judge into a desire for punishment, if he were about to take hold of the one turning the world upside down.

"Causing factions to the Jews throughout the world," he says. The sect of the Nazarenes seemed to be ignominious, and from this they again slandered him; for Nazareth was of no account. Tertullus calls the Nazarenes heretics, so that this existence was also a heresy among the Jews, or rather Tertullus was a Greek, which is why he was a rhetorician, that is, he was a pleader.

^A Paul, however, did not insult those whom he knew and whom he was preaching, for he was not even daring enough to insult the high priest of the Jews in his presence, even though he no longer obeyed the Jewish high priests. These addresses are not flattery, testifying to the judge of justice, but rather the opposite: "For enjoying," he says, "peace through you." Why then do you stir up sedition unjustly? Yet this man seeks justice, because "for many years." And what of this? That he would not have straightway immediately stirred up a riot. Since the accuser had nothing to show in Jerusalem, see what he says: "To all the Jews throughout the world." For this reason, Paul drags him here: "I came up," he says, "to worship." This is how far I am from stirring up sedition, and he dwells at length on this argument. After the vocation of being an apostle of Christ, he says ^B that he worships the ancestral God, showing him to be one for both the Old and the New. They were separating him, but this man brings him in and reconciles himself to the law; but he makes no mention of Christ here. Having spoken of believing, he introduced matters concerning Christ; but for now, he dwells on the argument of the resurrection. This perfect virtue is when we do not even give handle to men, and strive to be blameless before God. How, then, could I have disturbed them, so as to perform alms, [when] I had such a journey? Everywhere he destroys the sedition. He delayed on purpose, not needing to learn, but to ward off the Jews. But to let him go again was not possible; for it would have been shameless. Note that Felix knew the faith accurately, having been catechized from the Old [Testament] about the things concerning Christ; and he did not release Paul out of human-pleasing, as the narrative says, as he was passing by, hoping for money, and wishing to store up favors for the Jews. He knew this also as he had a Jewish wife, from whom ^C he heard these things continually. "With Drusilla his own wife." She was joined to him against the law, being a Jewess; or perhaps she was a Jewess, but having been married to him, she became a Greek; wherefore she was choosing for him her own faith, persuading her husband also to become a transgressor. Why does he himself also curry favor with the Jews? Because the whole commonalty and the whole city were there. For this reason, Paul again frightened him, using a human weapon. "I stand at Caesar’s judgment seat, where I must be judged," instead of, "I wish to go to Rome to the emperor and be judged there; I appeal to you," he says. He shows that he rightly appealed to Caesar. For if they had nothing terrible to say, and they were mad, rationally he goes to him; and he is released for the time being from the trial, and the plot devised by the Jews against him is thwarted. Agrippa was coming down in the rank of king in the provinces, and for this reason he was also styled king; or perhaps he was himself king of the eastern parts, while Nero was the ruler of the western ones, and was in Rome. For the name Caesar in Roman signifies emperor, and as a common noun, all emperors of the Romans were called Caesars, but these were not their own proper names. I said this so that no one, from the homonymy of the general name, might think that our Lord was born and Paul suffered under the same emperor. For the Lord was indeed born, as the times reveal, under Caesar Augustus; but he died after thirty-three years under Tiberius Caesar. ^D And Paul died under Nero after thirty-five years of the Lord’s death; and rather, Herod, as Agrippa, came down in the order of a king; wherefore he also was called king. So that Pilate, gratifying the Jews so that they might kill him, was clearly doing this with a murderous soul, since he not only disregarded God's judgment in this, but also deceived the Roman law, and despised the ordinances of the emperor, by whom he had been sent to rule the regions of Jerusalem. "They brought no accusation." And yet they were bringing one, but they did not prove it; indeed, [the claim of] a plot and audacity, this [the judge] suspected it indicated; but the examination [showed] nothing of the sort. Rationally, he says, "concerning some man," being in authority, and not caring about these things. Agrippa fell into the desire of the hearing, and he does not hear simply, but with preparation; and behold the apology. For when the ruler says these things, he is beyond suspicion, so that the Jews might even be condemned by him. See how he does not hide the judge's opinion here; though if he had condemned him, he would not have done this, nor would he have wished to hear from a condemned and wicked person. And see Paul, even though speaking to a ruler, saying none of the things which it is likely would hurt his soul, but about righteousness and the coming judgment, that is, of the resurrection. And such was the power of the words that it even frightened the ruler. The things written hold to the truth, not praising them, but he is called away not of those things said, but expecting to receive money. There, therefore, God managed it, not permitting the ruler. For it is likely that he, having freshly stepped into the office, wanted to show favor; but God does not allow it. Since they came down, from then on, they were shamelessly making the accusation heavier. Behold, a clear testimony that in all things Paul kept himself blameless, having sinned neither against God, nor against man, nor against the law, nor against the temple. Instead of: neither did he ruin the buildings of the Jews of stone. For the present, the judge himself testifies to him that he was innocent; nevertheless, he did not release him, perhaps the Lord having thus managed it, so that he might appeal and by the necessity of the senate be sent to Rome, and what was prophesied by him might be fulfilled, that "I must also see Rome." He calls the emperor "Augustus" abusively, just as "Caesar," whom also, passing by, he calls lord. And this was [a part] of Paul’s purity.

as he was being spoken to, and says: "You are mad, Paul." But he explains the reason why he turned the discourse toward the king, ^A for he saw that the judge had nothing to say regarding the fury, since he always saw him directed toward the king. Although, if he were conscious of anything against himself, he ought to have been afraid, being judged before one who knows all things. But this belongs to a clear conscience: not to refuse a judge who knows precisely the things that have happened, but even to rejoice and to call him blessed.

Since he is about to extend his discourse and say something about himself, for this reason he began by offering an invitation: he does not state what his manner of life was, but leaves it to their conscience, and places the whole matter in the choice—he would not have chosen it if he were wicked and evil. He sets forth two arguments regarding the resurrection: one from the prophets, though he does not produce a prophet, but rather the very opinion of the Jews themselves; and another, the stronger one, from facts, since Christ appeared to him, and he confirms even this by arguments, clearly explaining his former madness. Then, he adds praise of the Jews: "Serving night and day," he says, "they hope to attain." So, if he was not of a life easily reproached, he ought not to have been judged for these things. "Why is it thought incredible by you if God raises the dead?" And another argument: For if he were not in such glory, if they were not raised up in these doctrines, but it were now being introduced, who would not have accepted the teaching? "For the sake of this hope," he says, "I am accused, and this is upheld by them."

He says how he persecuted, and this is also confirmatory; and he produces the priests as witnesses, and the cities abroad, that they heard him saying, "It is hard for you to kick against the goads," and he demonstrates the philanthropy of God, in that, while being persecuted, He appeared to him. For, he says, He brought benefit not only to me, but He also sent me as a teacher to others, and showing that the prophecy had come to pass which says, "Delivering you from the people and the Gentiles." I was persuaded by these things, he says, by this vision he was brought, and thus he persuaded them not to delay.

He shows the evils that hold the unbelievers: Satan, the darkness; and the good things of the believers: the light, God, the inheritance of the saints. He does not simply exhort them to repent, but also to exhibit a wondrous life. And look, everywhere the Gentiles are intertwined with the people; for those present were from the Gentiles.

He then, teaching others about an excellent life, how could he himself have become the leader of sedition and strife? Therefore, just as I believed, so also must the one who hears me believe me. For I do not report by hearsay the words of others, but what I myself heard. And a vision is a pure sight, one that surpasses man—that which a man, while in the flesh, cannot see without his eyes being opened.

Look how his speech is devoid of flattery, and he ascribes everything to God. Then the boldness: "And yet I do not fall away." And the assurance: "For I assert it from the prophets." "If Christ is subject to suffering," if the resurrection is the promise. Festus saw the boldness, and just as if he were suffering something from anger ^B and the saying, he says: "You are mad, Paul." But he explains the reason why he turned the discourse toward the king.

The word "if" is in place of "that": it is that Christ is subject to suffering, that he is the first from the resurrection; for this one was the first to rise, and he dies no more. For those who rose through him, or through his disciples, died again, while waiting for the universal resurrection.

Here he speaks concerning the cross and concerning the resurrection, because the doctrine has taken place everywhere in the inhabited world. He says these things showing that Agrippa knows all things, saying as it were to them also: "For you ought to know these things," for the thing that follows is this: "For it has not been done in a corner."

Although it was worthy of glory, yet looking to their perception, for this reason he said: "except for these bonds," not that he himself was wishing away the bonds, or was ashamed of them, but by yielding to their weakness. For he learned from the Master not to put a piece of unshrunk cloth onto an old garment; for this reason he spoke thus. One must, therefore, yield. For when they learn to philosophize, then they will know the beauty of this iron, and the splendor from the bonds. Look how, while he is again judging in his favor, and after saying, "You are mad," he lets him go—not from death, but from ties—and he would have completely let him go, "had he not appealed to Caesar." But this happened economically, both the departing with bonds, and the "until bonds" as a criminal, he says. And Aristarchus to some point accompanies Paul, well and usefully; Aristarchus is present intending to report everything regarding him to Macedonia.

For it was likely that he would be from much affliction ^C of the bonds, of the fear, of being led and carried. Look how he does not hide even this, that he wished to "receive care." I believe he means the fast of the Jews here. For after Pentecost they departed from there after a long time, so as to arrive in the parts of Crete in the very winter itself. And this too is no small miracle, the being saved, and the others through him. Look at the lack of arrogance: so that he might not appear to be prophesying, but speaking from conjecture, "I perceive," he says; for they would not have accepted it immediately if he had said this. So one should not demand literalism everywhere in Scripture; for how can one take the word of "facing" literally in regard to a ship, where it fits in regard to a man? That is to say, the sails; for when there is a strong wind, this happens as the ship and the stern are held back. What happened came about under the circumstances, but the miracle is greater, that in such a time they were saved from the midst of dangers, he himself and through him the rest. Then the winter is harsh, the darkness is great, and so they would not forget, and the ship is broken up, and the corn is ^D….

souls of those onboard are being strengthened ^A, since they had been assured that they would be saved. Paul, having seen that they were yielding to him through necessity, and since it was not yet time, while they were despondent and in danger, to preach the Lord Jesus Christ, teaches them piety for the time being, in part, saying that they should not break bread in any other way than by first giving thanks to the one God, and only then eating; and this same thing he teaches us. “Having cast off the ropes” ^B, the ship is loosened in the day, that they might not be destroyed by fear, so that you might see the prophecy fulfilled in deed. Do you see that even in this they were granted to Paul? For because of him, the centurion did not allow them to be killed. Thus, it seems to me that those others were known to be evil, to the point that they chose to kill them, and the devil tried to hinder the prophecy; but the centurion was already won over to Paul.

OF SAINT BASIL

OF THEODORE

^A of the taverns, or of certain inns or retail shops, as they are called. He was permitted to remain by himself because of being admired by them. For they did not count him with the others, but he was worthy of respect "with the soldier guarding him." So that it was not possible for him to undergo any treachery by the men throughout the city, but the soldier was a guard for Paul. So that their ears might not be forestalled. And what did he have in common with them? For they were not destined to accuse him, but nevertheless, he was not so much concerned about instructing them. Paul, knowing that it was entirely improper to be judged, and especially by unbelievers, makes a defense concerning both things, that neither did he act against the established law, but, having been slandered, was accused ^B by the Jews; nor did he voluntarily call upon Caesar, but they themselves having provided the cause, for which [there] was [no] reason for them to deliver him to me, nor to comply with the legal decisions of the magistrates. "For because of the hope of Israel." For there was one hope of salvation for the Jews, remaining from the Scriptures, [the] Christ, for which having preached I came to this state of bonds. What then? they say: have you done this in order to accuse them? No, he says, but in order to escape the danger. I am so far from being hostilely disposed toward you, that because of you I am wearing this chain; and because of this, he says, was the reason I wished to see you, so that no one might be able to accuse [me], and to say what is apparent, that having escaped their hands, I came to the same place, not giving evils to others. Then those men also were so won over by his argument, that they themselves also defended their relatives. The Jews call the faith in Christ a sect, because it is spoken against everywhere. Behold, the Jews also testify that Christ has been preached everywhere. Yet, he says, not all accept the preaching, but some speak against it. For the saying, that "The Spirit spoke," is nothing wonderful; for an angel also is said to say whatever the Lord would have said. "He spoke well," he says, "the Holy Spirit," but that is no longer the case when someone narrates about the things said by the angel. He does not say, "The angel spoke well," but "The Lord spoke well; the Spirit spoke well," instead of: You do not disbelieve me, but God foreknew this from above to those who call the Holy Spirit a minister of the Father. Here Paul gives the fatal blow. For the Lord who was sitting on a throne high and lifted up, whom Isaiah saw, the Holy Spirit speaks of here. For he is said to be consubstantial with the Father, and with the Son, and shares the same authority. ^C And this scripture prepares the prophet as speaking from God, since the people heard the words of Jesus, and did not understand, and seeing the wonders done by him, [and] did not see. For turning the scripture to a future time, he indicates the things prophesied for later times ^D of the economy. You see the prophet accusing with such precision. For he himself did not say, "You shall not see," but that "And you shall see, and shall not perceive"; nor that "You shall not hear," but that "You shall hear, and shall not understand." They deprived themselves, first by stopping their ears, closing their eyes, and making their heart heavy; for they not only did not hear, but even heard with difficulty. And they did this, he says, "Lest they should turn, and I should heal them," speaking of their intensified wickedness, and their quick apostasy. And in saying this, he draws them and provokes them, and shows, that even if they turn, he will heal them. So that to the Gentiles the mystery of this has been given to be known. Again he stirs up their zeal, from the Gentiles, [saying], "They, he says, shall hear." He shows the freedom henceforth. Preaching, he says, unhindered in Rome, he who was hindered in Judea. Since he remained there two years; but what do we say after the two years? "I hasten to go to Spain, and I hope," he says, "as I pass through to see you." For a time he went a second time, then, and when he was perfected. In my first defense, he says, no one stood with me. Thus he escaped them and having filled the whole world, thus he ended his life. The entire time of Paul's preaching is therefore twenty years, and another two years which he fulfilled in the prison in Caesarea; and in addition to these again those in Rome [are] another two, and the last years [as well, total] ten; so that all the years from his calling until [his] perfection are thirty-five. But let no one complain to me about these things and challenge the following parts of the Acts, saying that Luke does not say these things. Which some sensible man will ask: If you do not accept the times that are after the Acts, give me, he says, Luke narrating the martyrdom of Paul. For if Luke measured Paul's life in Rome only by these two years, having narrated the martyrdom to us, he would have needed no curiosity of times from us; but since he does not write our martyrdom (for it was a later time and it happened long after the book), be persuaded henceforth by Eusebius the chronicler, and receive the history as a friend. For the disciples of Christ, being persuaded to accept also the teachings and traditions of the Fathers for edification, become heirs of the kingdom of Jesus.

Martyrology of Paul the Apostle