John Chrysostom

In his own words on Acts

• Acts 1:1

  Now mark how unassuming he is. He does not say, The former Gospel which I preached, but, "The former treatise have I made;" accounting the title of Gospel to be too great for him; although it is on the score of this that the Apostle dignifies him: "Whose praise," he says, "is in the Gospel." But he himself modestly says, "The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach:" not simply "of all," but from the beginning to the end; "until the day," he says, "in which He was taken up." And yet John says, that it was not possible to write all: for "were they written, I suppose," says he, "that even the world itself could not contain the books written." How then does the Evangelist here say, "Of all?" He does not say "all," but "of all," as much as to say, "in a summary way, and in the gross;" and "of all that is mainly and pressingly important." Then he tells us in what sense he says all, when he adds, "Which Jesus began both to do and to teach;" meaning His miracles and teaching; and not only so, but implying that His doing was also a teaching. But now consider the benevolent and Apostolic feelings of the writer: that for the sake of a single individual he took such pains as to write for him an entire Gospel. "That thou mightest have," he says, "the certainty of those things, wherein thou hast been instructed." In truth, he had heard Christ say, "It is not the will of My Father that one of these little ones should perish." And why did he not make one book of it, to send to one man Theophilus, but has divided it into two subjects? For clearness, and to give the brother a pause for rest. Besides, the two treatises are distinct in their subject-matter. But consider how Christ accredited his words by His deeds. Thus He saith, "Learn of Me, for I am meek and lowly in heart." He taught men to be poor, and exhibited this by His actions: "For the Son of Man," He says, "hath not where to lay His head." Again, He charged men to love their enemies; and He taught the same lesson on the Cross, when He prayed for those who were crucifying Him. He said, "If any man will sue thee at the law, and take away thy coat, let him have thy cloak also:" now He not only gave His garments, but even His blood. In this way He bade others teach. Wherefore Paul also said, "So as ye have us for an example." For nothing is more frigid than a teacher who shows his philosophy only in words: this is to act the part not of a teacher, but of a hypocrite. Therefore the Apostles first taught by their conduct, and then by their words; nay rather they had no need of words, when their deeds spoke so loud. Nor is it wrong to speak of Christ's Passion as action, for in suffering all He performed that great and wonderful act, by which He destroyed death, and effected all else that He did for us.

  Homily on Acts 1

• Acts 1:1

  "The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach." Why does he put him in mind of the Gospel? To intimate how strictly he may be depended upon. For at the outset of the former work he says, "It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order." Neither is he content with his own testimony but refers the whole matter to the Apostles, saying, "Even as they delivered them unto us, which from the beginning were eyewitnesses and ministers of the word." Having then accredited his account in the former instance, he has no need to put forth his credentials afresh for this treatise, seeing his disciple has been once for all satisfied, and by the mention of that former work he has reminded him of the strict reliance to be placed in him for the truth. For if a person has shown himself competent and trustworthy to write of things which he has heard, and moreover has obtained our confidence, much more will he have a right to our confidence when he has composed an account, not of things which he has received from others, but of things which he has seen and heard. For thou didst receive what relates to Christ; much more wilt thou receive what concerns the Apostles.

  Homily on Acts 1

• Acts 1:2

  "Until the day in which He was taken up, after that He, through the Holy Spirit, had given commandments unto the Apostles whom He had chosen. After He had given commandments through the Spirit;" i.e. they were spiritual words that He spake unto them, nothing human; either this is the meaning, or, that it was by the Spirit that He gave them commandments. Do you observe in what low terms he still speaks of Christ, as in fact Christ had spoken of Himself? "But if I by the Spirit of God cast out devils;" for indeed the Holy Ghost wrought in that Temple. Well, what did He command? "Go ye therefore," He says, "make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." A high encomium this for the Apostles; to have such a charge entrusted to them, I mean, the salvation of the world! words full of the Spirit! And this the writer hints at in the expression, "through the Holy Ghost" (and, "the words which I spake unto you," saith the Lord, "are Spirit") thus leading the hearer on to a desire of learning what the commands were, and establishing the authority of the Apostles, seeing it is the words of the Spirit they are about to speak, and the commandments of Christ. "After He had given commandments," he says, "He was taken up." He does not say, "ascended;" he still speaks as concerning a man. It appears then that He also taught the Disciples after His resurrection, but of this space of time no one has related to us the whole in detail. St. John indeed, as also does the present writer, dwells at greater length on this subject than the others; but none has clearly related every thing (for they hastened to something else); however, we have learnt these things through the Apostles, for what they heard, that did they tell.

  Homily on Acts 1

• Acts 1:3

  For this He then remained forty days on earth, furnishing in this length of time the sure evidence of their seeing Him in His own proper Person, that they might not suppose that what they saw was a phantom. And not content with this, He added also the evidence of eating with them at their board: as to signify this, the writer adds, "And being at table with them, He commanded." And this circumstance the Apostles themselves always put forth as an infallible token of the Resurrection; as where they say, "Who did eat and drink with Him." And what did He, when appearing unto them those forty days? Why, He conversed with them, says the writer, "concerning the kingdom of God." For, since the disciples both had been distressed and troubled at the things which already had taken place, and were about to go forth to encounter great difficulties, He recovered them by His discourses concerning the future.

  Homily on Acts 1

• Acts 1:3

  "To whom also He shewed Himself alive." Having first spoken of the Ascension, he adverts to the Resurrection; for since thou hast been told that "He was taken up," therefore, lest thou shouldest suppose Him to have been taken up by others, he adds, "To whom He shewed Himself alive." For if He shewed Himself in the greater, surely He did in the minor circumstance. Seest thou, how casually and unperceived he drops by the way the seeds of these great doctrines? "Being seen of them during forty days." He was not always with them now, as He was before the Resurrection. For the writer does not say "forty days," but, "during forty days." He came, and again disappeared; by this leading them on to higher conceptions, and no longer permitting them to stand affected towards Him in the same way as before, but taking effectual measures to secure both these objects, that the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man. At the same time, these were two opposite things; for in order to the belief in His Resurrection, much was to be done of a human character, and for the other object, just the reverse. Nevertheless, both results have been effected, each when the fitting time arrived. But why did He appear not to all, but to the Apostles only? Because to the many it would have seemed a mere apparition, inasmuch as they understood not the secret of the mystery. For if the disciples themselves were at first incredulous and were troubled, and needed the evidence of actual touch with the hand, and of His eating with them, how would it have fared in all likelihood with the multitude? For this reason therefore by the miracles wrought by the Apostles He renders the evidence of His Resurrection unequivocal, so that not only the men of those times - this is what would come of the ocular proof - but also all men thereafter, should be certain of the fact, that He was risen.

  Homily on Acts 1

• Acts 1:4-5

  Consider also how necessary He made it for them to abide in Jerusalem, by promising that the Spirit should be granted them. For lest they should again flee away after His Ascension, by this expectation, as by a bond, He keeps them to that spot. But having said, "Wait for the promise of the Father, which ye have heard of Me," He then adds, "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." For now indeed He gives them to see the difference there was betwixt Him and John, plainly, and not as heretofore in obscure hints; for in fact He had spoken very obscurely, when He said, "Notwithstanding, he that is least in the kingdom of heaven is greater than he:" but now He says plainly, "John baptized with water, but ye shall be baptized with the Holy Ghost." And he no longer uses the testimony, but merely adverts to the person of John, reminding the disciples of what he had said, and shows them that they are now become greater than John; seeing they too are to baptize with the Spirit. Again, He did not say, I baptize you with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility. For this was plain enough from the testimony of John, that it was Christ Himself Who should baptize: "He it is that shall baptize you with the Holy Ghost and with fire;" wherefore also He made mention of John. The Gospels, then, are a history of what Christ did and said; but the Acts, of what that "other Comforter" said and did. Not but that the Spirit did many things in the Gospels also; even as Christ here in the Acts still works in men as He did in the Gospels; only then the Spirit wrought through the Temple, now through the Apostles: then, He came into the Virgin's womb, and fashioned the Temple; now, into Apostolic souls: then in the likeness of a dove; now, in the likeness of fire. And wherefore? Showing there the gentleness of the Lord, but here His taking vengeance also, He now puts them in mind of the judgment likewise. For, when need was to forgive, need was there of much gentleness; but now we have obtained the gift, it is henceforth a time for judgment and examination. But why does Christ say, "Ye shall be baptized," when in fact there was no water in the upper room? Because the more essential part of Baptism is the Spirit, through Whom indeed the water has its operation; in the same manner our Lord also is said to be anointed, not that He had ever been anointed with oil, but because He had received the Spirit. Besides, we do in fact find them receiving a baptism with water and a baptism with the Spirit, and these at different moments. In our case both take place under one act, but then they were divided. For in the beginning they were baptized by John; since, if harlots and publicans went to that baptism, much rather would they who thereafter were to be baptized by the Holy Ghost.

  Homily on Acts 1

• Acts 1:4

  "He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father." First, He led them out to Galilee, afraid and trembling, in order that they might listen to His words in security. Afterwards, when they had heard, and had passed forty days with Him, "He commanded them that they should not depart from Jerusalem." Wherefore? Just as when soldiers are to charge a multitude, no one thinks of letting them issue forth until they have armed themselves, or as horses are not suffered to start from the barriers until they have got their charioteer; so Christ did not suffer these to appear in the field before the descent of the Spirit, that they might not be in a condition to be easily defeated and taken captive by the many. Nor was this the only reason, but also there were many in Jerusalem who should believe. And then again that it might not be said, that leaving their own acquaintance, they had gone to make a parade among strangers, therefore among those very men who had put Christ to death do they exhibit the proofs of His Resurrection, among those who had crucified and buried Him, in the very town in which the iniquitous deed had been perpetrated; thereby stopping the mouths of all foreign objectors. For when those even who had crucified Him appear as believers, clearly this proved both the fact of the crucifixion and the iniquity of the deed, and afforded a mighty evidence of the Resurrection. Furthermore, lest the Apostles should say, How shall it be possible for us to live among wicked and bloody men, they so many in number, we so few and contemptible, observe how He does away their fear and distress, by these words, "But wait for the promise of the Father, which ye have heard of Me." You will say, When had they heard this? When He said, "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you." And again, "I will pray the Father, and He shall send you another Comforter, that He may abide with you."

  Homily on Acts 1

• Acts 1:4-5

  Then, that the Apostles might not say, that they were always having it held out to them in promises (for indeed Christ had already discoursed much to them concerning the Spirit, that they should not imagine It to be an impersonal Energy or Operation), that they might not say this, then, He adds, "not many days hence." And He did not explain when, that they might always watch: but, that it would soon take place, He told them, that they might not faint; yet the exact time He refrained from adding, that they might always be vigilant. Nor does He assure them by this alone; I mean, by the shortness of the time, but withal by saying, "The promise which ye have heard of Me." For this is not, saith He, the only time I have told you, but already I have promised what I shall certainly perform. What wonder then that He does not signify the day of the final consummation, when this day which was so near He did not choose to reveal? And with good reason; to the end they may be ever wakeful, and in a state of expectation and earnest heed.

  Homily on Acts 1

• Acts 1:4

  But why did the Holy Ghost come to them, not while Christ was present, nor even immediately after his departure, but, whereas Christ ascended on the fortieth day, the Spirit descended "when the day of Pentecost," that is, the fiftieth, "was fully come?" And how was it, if the Spirit had not yet come, that He said, "Receive ye the Holy Ghost?" In order to render them capable and meet for the reception of Him. For if Daniel fainted at the sight of an Angel, much more would these when about to receive so great a grace. Either this then is to be said, or else that Christ spoke of what was to come, as if come already; as when He said, "Tread ye upon serpents and scorpions, and over all the power of the devil." But why had the Holy Ghost not yet come? It was fit that they should first be brought to have a longing desire for that event, and so receive the grace. For this reason Christ Himself departed, and then the Spirit descended. For had He Himself been there, they would not have expected the Spirit so earnestly as they did. On this account neither did He come immediately after Christ's Ascension, but after eight or nine days. It is the same with us also; for our desires towards God are then most raised, when we stand in need. Accordingly, John chose that time to send his disciples to Christ when they were likely to feel their need of Jesus, during his own imprisonment. Besides, it was fit that our nature should be seen in heaven, and that the reconciliation should be perfected, and then the Spirit should come, and the joy should be unalloyed. For, if the Spirit being already come, Christ had then departed, and the Spirit remained; the consolation would not have been so great as it was. For in fact they clung to Him, and could not bear to part with Him; wherefore also to comfort them He said, "It is expedient for you that I go away." On this account He also waits during those intermediate days, that they might first despond for awhile, and be made, as I said, to feel their need of Him, and then reap a full and unalloyed delight. But if the Spirit were inferior to the Son, the consolation would not have been adequate; and how could He have said, "It is expedient for you?" For this reason the greater matters of teaching were reserved for the Spirit, that the disciples might not imagine Him inferior.

  Homily on Acts 1

• Acts 1:6-7

  "Wilt Thou at this time," say they, "restore the kingdom to Israel?" They so well knew his mildness, that after His Passion also they ask Him, "Wilt thou restore?" And yet He had before said to them, "Ye shall hear of wars and rumors of wars, but the end is not yet," nor shall Jerusalem be taken. But now they ask Him about the kingdom, not about the end. And besides, He does not speak at great length with them after the Resurrection. They address then this question, as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? hence they do not again ask, "What is the sign of Thy coming, and of the end of the world?" for they are afraid to say that: but, "Wilt Thou restore the kingdom to Israel?" for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near, and here where they asked, and He answered thereto.

  Homily on Acts 2

• Acts 1:6-7

  But just as when we see a child crying, and pertinaciously wishing to get something from us that is not expedient for him, we hide the thing, and show him our empty hands, and say, "See, we have it not:" the like has Christ here done with the Apostles. The disciples asked to have something, and He said He had it not. And on the first occasion he frightened them. Then again they asked to have it now: He said He had it not; and He did not frighten them now, but after having shown the empty hands, He has done this, and gives them a plausible reason: "Which the Father," He says, "hath put in his own power." What? Thou not know the things of the Father! Thou knowest Him, and not what belongs to Him! And yet Thou hast said, "None knoweth the Father but the Son" (Luke x. 25); and, "The Spirit searcheth all things, yea, the deep things of God" (1 Cor. ii. 10); and Thou not know this! But they feared to ask Him again, lest they should hear Him say, "Are ye also without understanding?" (Matt. xv. 26.) For they feared Him now much more than before.

  Homily on Acts 2

• Acts 1:6

  When the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, "Of that day knoweth no man" (Matt. xxiv. 36), He had merely declined telling them: therefore they again drew near, and put the question. They would not have put it had they been truly satisfied with that answer. For having heard that they were about to receive the Holy Ghost, they, as being now worthy of instruction, desired to learn. Also they were quite ready for freedom: for they had no mind to address themselves to danger; what they wished was to breathe freely again; for they were no light matters that had happened to them, but the utmost peril had impended over them. And without saying anything to Him of the Holy Ghost, they put this question: "Lord, wilt Thou at this time restore the kingdom to Israel?" They did not ask, when? but whether "at this time." So eager were they for that day. Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. And they do not say, When shall these things be? but they approach Him with greater honour, saying, "Wilt Thou at this time restore again the kingdom," as being now already fallen. For there they were still affected towards sensible objects, seeing they were not yet become better than those who were before them; here they have henceforth high conceptions concerning Christ.

  Homily on Acts 2

• Acts 1:6-7

  For now indeed He hath mentioned infallible signs, many and endless; but then He saith merely, "It is not for you to know times or seasons." And then that they might not say, we are driven to perplexity, we are utterly scorned, we are not held worthy so much as of this, He says, "which the Father hath put in His own power." And this, because He was exceedingly careful to honor them, and to conceal nothing from them. Therefore He refers it to His Father, both to make the thing awful, and to exclude that of which He had spoken from their inquiry. Since if it be not this, but He is ignorant of it, when will He know it? Will it be together with us? But who would say this? And the Father He knoweth clearly, even as clearly as He knoweth the Son; and of the day is He ignorant? Moreover, "the Spirit indeed searcheth even the deep things of God," and doth not He know so much as the time of the judgment? But how He ought to judge He knoweth, and of the secrets of each He hath a full perception; and what is far more common than that, of this could He be ignorant? And how, if "all things were made by Him, and without Him was not even one thing made," was He ignorant of the day? For He who made the worlds, it is quite plain that He made the times also; and if the times, even that day. How then is He ignorant of that which He made?

  HOMILIES ON THE GOSPEL OF MATTHEW 77.1

• Acts 1:7

  Since then their minds are elevated, He also speaks to them in a higher strain. For He no longer tells them, "Of that day not even the Son of Man knoweth" (Mark xiii. 32); but He says, It is not for you to know the times or the seasons which the Father hath put in His own power. Ye ask things greater than your capacity, He would say. And yet even now they learned things that were much greater than this. And that you may see that this is strictly the case, look how many things I shall enumerate. What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity; they learned that there will be a resurrection; that when He ascended He sat on the right hand of God; and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again; they learned what is to take place in the judgment; learned that they shall then sit and judge the twelve tribes of Israel; learned that the Jews would be cast out, and in their stead the Gentiles should come in. For, tell me, which is greater? to learn that a person will reign, or to learn the time when? If the greater be with power, much more the other.

  Homily on Acts 2

• Acts 1:7

  "Which the Father hath put in His own power." And yet He declared the Father's power and His to be one: as in the saying, "For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." (John v. 21.) If where need is to work, Thou actest with the same power as the Father; where it behooves to know, dost Thou not know with the same power? Yet certainly to raise up the dead is much greater than to learn the day. If the greater be with power, much more the other.

  Homily on Acts 2

• Acts 1:8

  "But ye shall receive power, after that the Holy Ghost is come upon you." As in the former instance He had not answered their question (for it is the part of a teacher to teach not what the disciple chooses, but what is expedient for him to learn), so in this, He tells them beforehand, for this reason, what they ought to know, that they may not be troubled. In truth, they were yet weak. But to inspire them with confidence, He raised up their souls, and concealed what was grievous. Since he was about to leave them very shortly, therefore in this discourse He says nothing painful. But how? He extols as great the things which would be painful: all but saying, "Fear not: for ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria." For since he had said, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" (Matt. x. 5), what there He left unsaid, He here adds "And to the uttermost part of the earth;" and having spoken this, which was more fearful than all the rest, then that they may not again question Him, He held His peace.

  Homily on Acts 2

• Acts 1:8

  "Ye shall receive power," says He, "when the Holy Ghost is come upon you." "Is come upon you," not, "is sent," to show the Spirit's coequal Majesty. "And ye shall be witnesses to Me." He hinted at the Ascension.

  Homily on Acts 2

• Acts 1:8

  Wherefore He saith, "Ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be My witnesses both in Jerusalem, and in all Judaea." And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift. But this comes to pass, that thou mayest learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. "How then," saith some one, "doth none come to the Son, `except the Father draw him'?" Why, this very thing is shown to belong to the Son also. "I," He saith, "am the Way: no man cometh unto the Father but by Me." And observe that it belongeth to the Spirit also; for "No man can call Jesus Christ Lord, but by the Holy Ghost." Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the "diversities of gifts" belong to the Father, the Son, and the Holy Ghost.

  Homily on John 86

• Acts 1:9

  "And having this said, while they beheld, He was taken up; and a cloud received Him out of their sight." Seest thou that they did preach and fulfil the Gospel? For great was the gift He had bestowed on them. In the very place, He says, where ye are afraid, that is, in Jerusalem, there preach ye first, and afterwards unto the uttermost part of the earth. Then for assurance of what He had said, "While they beheld, He was taken up." Not "while they beheld" did He rise from the dead, but "while they beheld, He was taken up." Inasmuch, however, as the sight of their eyes even here was not all-sufficient; for in the Resurrection they saw the end, but not the beginning, and in the Ascension they saw the beginning, but not the end: because in the former it had been superfluous to have seen the beginning, the Lord Himself Who spake these things being present, and the sepulchre showing clearly that He is not there; but in the latter, they needed to be informed of the sequel by word of others.

  Homily on Acts 2

• Acts 1:9

  "He was taken up." Already it has been shown, that He went up into heaven. "And a cloud, etc." "Clouds and darkness are under His feet," (Ps. xviii. 9; xcvii. 2) saith the Scripture: for this is declared by the expression, "And a cloud received Him:" the Lord of heaven, it means. For as a king is shown by the royal chariot, so was the royal chariot sent for Him.

  Homily on Acts 2

• Acts 1:9

  But why did "a cloud receive Him?" This too was a sure sign that He went up to Heaven. Not fire, as in the case of Elijah, nor fiery chariot but "a cloud received Him;" which was a symbol of Heaven, as the Prophet says; "Who maketh the clouds His chariot" (Ps. civ. 3); it is of the Father Himself that this is said. Therefore he says, "on a cloud;" in the symbol, he would say, of the Divine power, for no other Power is seen to appear on a cloud. For hear again what another Prophet says: "The Lord sitteth upon a light cloud" (Is. xix. 1). For it was while they were listening with great attention to what He was saying, and this in answer to a very interesting question, and with their minds fully aroused and quite awake, that this thing took place. Also on the mount Sinai the cloud was because of Him; since Moses also entered into the darkness, but the cloud there was not because of Moses. And He did not merely say, "I go," lest they should again grieve, but He said, "I send the Spirit"; and that He was going away into heaven they saw with their eyes.

  Homily on Acts 2

• Acts 1:10

  "And while they looked stedfastly," it is said, "toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven" - they used the expression "This" demonstratively, saying, "this Jesus, which is taken up from you into heaven, shall thus" - demonstratively, "in this way" - "come in like manner as ye have seen Him going into heaven." Again, the outward appearance is cheering - "in white apparel." They were Angels, in the form of men. And they say, "Ye men of Galilee:" they showed themselves to be trusted by the disciples, by saying, "Ye men of Galilee." For this was the meaning: else, what needed they to be told of their country, who knew it well enough? By their appearance also they attracted their regard, and showed that they were from heaven.

  Homily on Acts 2

• Acts 1:10

  "Behold, two men stood by them." That they may vent no sorrowful exclamations, and that it might not be with them as it was with Elisha, who, when his master was taken up, rent his mantle (2 Kings ii. 12). And what say they? "This Jesus, which is taken up from you into heaven, shall thus come." And, "Behold, two men stood by them." With good reason: for "in the mouth of two witnesses shall every word be established" (Deut. xvii. 6): and these utter the same things. And it is said, that they were "in white apparel." In the same manner as they had already seen an Angel at the sepulchre, who had even told them their own thoughts; so here also an Angel is the preacher of His Ascension; although indeed the Prophets had frequently foretold it, as well as the Resurrection.

  Homily on Acts 2

• Acts 1:11

  Everywhere it is Angels as at the Nativity, "for that which is conceived in her," saith one, "is by the Holy Ghost" (Matt. i. 20): and again to Mary, "Fear not, Mary." (Luke i. 30.) And at the Resurrection: "He is not here; He is risen, and goeth before you." (Luke xxiv. 6.) "Come, and see!" (Matt. xxviii. 6.) And at the Second Coming. For that they may not be utterly in amaze, therefore it is added, "Shall thus come." They recover their breath a little; if indeed He shall come again, if also thus come, and not be unapproachable! And that expression also, that it is "from them" He is taken up, is not idly added. And of the Resurrection indeed Christ Himself bears witness (because of all things this is, next to the Nativity, nay even above the Nativity, the most wonderful: His raising Himself to life again): for, "Destroy," He says, "this Temple, and in three days I will raise it up." (John ii. 19.)

  Homily on Acts 2

• Acts 1:11

  What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come." So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."

  HOMILIES ON 2 CORINTHIANS 11.3

• Acts 1:11

  But wherefore does not Christ Himself tell them these things, instead of the Angels? He had beforehand told them all things; "What if ye shall see the Son of Man going up where He was before?" (John vi. 62). "Shall thus come," say they. If any therefore desires to see Christ; if any grieves that he has not seen Him: having this heard, let him show forth an admirable life, and certainly he shall see Him, and shall not be disappointed. For Christ will come with greater glory, though "thus," in this manner, with a body; and much more wondrous will it be to see Him descending from heaven.

  Homily on Acts 2

• Acts 1:11

  "Shall thus come," etc. This is a confirmation of the Resurrection; for if he was taken up with a body, much rather must He have risen again with a body. Where are those who disbelieve the Resurrection? Who are they, I pray? Are they Gentiles, or Christians? for I am ignorant. But no, I know well: they are Gentiles, who also disbelieve the work of Creation. For the two denials go together: the denial that God creates anything from nothing, and the denial that He raises up what has been buried.

  Homily on Acts 2

• Acts 1:11

  Moreover the Angels did not say, "whom you have seen taken up," but, "going into heaven:" ascension is the word, not assumption; the expression "taken up," belongs to the flesh. For the same reason they say, "He which is taken up from you shall thus come," not, "shall be sent," but, "shall come. He that ascended, the same is he also that descended" (Eph. iv. 10). So again the expression, "a cloud received Him:" for He Himself mounted upon the cloud. Of the expressions, some are adapted to the conceptions of the disciples, some agreeable with the Divine Majesty. Now, as they behold, their conceptions are elevated: He has given them no slight hint of the nature of His second coming. For this, "Shall thus come," means, with the body; which thing they desired to hear; and, that he shall come again to judgment "thus" upon a cloud.

  Homily on Acts 2

• Acts 1:12

  "Then Returned They," it is said: namely, when they had heard. For they could not have borne it, if the angel had not referred them to another Coming. It seems to me, that it was also on a sabbath-day that these things took place; for he would not thus have specified the distance, saying, "from the mount called Olivet, which is from Jerusalem a sabbath day's journey," unless they were then going on the sabbath-day a certain definite distance. So that there was no long way to go, to be a cause of alarm to them while yet trembling and fearful.

  Homily on Acts 3

• Acts 1:13

  "And when they were come in," it says, "they went up into an upper room, where they were making their abode:" so they then remained in Jerusalem after the Resurrection: "both Peter, and James, and John:" no longer is only the latter together with his brother mentioned, but together with Peter the two: "and Andrew, and Philip, and Thomas, Bartholomew, and Matthew, and James (the son) of Alphaeus, and Simon Zelotes, and Judas, (the brother) of James." He has done well to mention the disciples: for since one had betrayed Christ, and another had been unbelieving, he thereby shows that, except the first, all of them were preserved. They durst not appear in the town. They also did well to go up into an upper room, as it became less easy to arrest them at once.

  Homily on Acts 3

• Acts 1:14

  "These were all continuing with one accord in prayer together with the women." For this is a powerful weapon in temptations; and to this they had been trained. "Continuing with one accord." Good. Besides, the present temptation directed them to this: for they exceedingly feared the Jews. "With the women," it is said: for he had said that they had followed Him: "and with Mary the mother of Jesus." How then is it said, that "that disciple" took her to his own home, at that time? But then the Lord had brought them together again, and so returned. "And they continued," it is said, "with one accord in prayer." Do you see how watchful they were? "Continuing in prayer," and "with one accord," as it were with one soul, continuing therein: two things reported in their praise. "And Mary the Mother of Jesus and His brethren." Now Joseph perhaps was dead: for it is not to be supposed that when the brethren had become believers, Joseph believed not; he who in fact had believed before any. Certain it is that we nowhere find him looking upon Christ as man merely.

  Homily on Acts 3

• Acts 1:15

  "And in those days," it says, "Peter stood up in the midst of the disciples, and said." Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse. ("The number of the names together were about an hundred and twenty.) "Men and brethren," says Peter. For if the Lord called them brethren, much more may he. "Men," he says: they all being present. See the dignity of the Church, the angelic condition! No distinction there, "neither male nor female." I would that the Churches were such now! None there had his mind full of some worldly matter, none was anxiously thinking about household concerns. Such a benefit are temptations, such the advantage of afflictions! Again, consider the moderation of James. He it was who received the Bishopric of Jerusalem, and here he says nothing. Mark also the great moderation of the other Apostles, how they concede the throne to him, and no longer dispute with each other. For that Church was as it were in heaven: having nothing to do with this world's affairs: and resplendent not with walls, no, nor with numbers, but with the zeal of them that formed the assembly. They were "about an hundred and twenty," it says. The seventy perhaps whom Christ Himself had chosen, and other of the more earnest-minded disciples, as Joseph and Matthias. There were women, he says, many, who followed Him. "Together" they were on all occasions.

  Homily on Acts 3

• Acts 1:16

  "Men and brethren," he says, "this Scripture must needs have been fulfilled, which the Holy Ghost spake before." Why did he not ask Christ to give him some one in the room of Judas? It is better as it is. For in the first place, they were engaged in other things; secondly, of Christ's presence with them, the greatest proof that could be given was this: as He had chosen when He was among them, so did He now being absent. Now this was no small matter for their consolation. But observe how Peter does everything with the common consent; nothing imperiously. And he does not speak thus without a meaning. But observe how he consoles them concerning what had passed. In fact, what had happened had caused them no small consternation. For if there are many now who canvass this circumstance, what may we suppose they had to say then? "This Scripture," says he, "must needs have been fulfilled, which the Holy Ghost spake before." Always he comforts them by the prophecies. So does Christ on all occasions. In the very same way, he shows here that no strange thing had happened, but what had already been foretold. "This Scripture must needs have been fulfilled," he says, which the Holy Ghost by the mouth of David spake before." He does not say, David, but the Spirit through him. See what kind of doctrine the writer has at the very outset of the book. Do you see, that it was not for nothing that I said in the beginning of this work, that this book is the Polity of the Holy Spirit? "Which the Holy Ghost spake before by the mouth of David." Observe how he appropriates him; and that it is an advantage to them, that this was spoken by David, and not by some other Prophet. Here is forethought for providing a teacher; here was the first who ordained a teacher. He did not say, "We are sufficient." So far was he beyond all vain-glory, and he looked to one thing alone. And yet he had the same power to ordain as they all collectively. But well might these things be done in this fashion, through the noble spirit of the man, and because prelacy then was not an affair of dignity, but of provident care for the governed.

  Homily on Acts 3

• Acts 1:17

  "Concerning Judas," he says, "which was guide." Here again mark the philosophical temper of the man: how he does not mention him with scorn, nor say, "that wretch," "that miscreant:" but simply states the fact; and does not even say, "who betrayed Him," but does what he can to transfer the guilt to others: nor does he animadvert severely even on these: "Which was guide," he says, "to them that took Jesus." Furthermore, before he declares where David had spoken, he relates what had been the case with Judas, that from the things present he may fetch assurance of the things future, and show that this man had already received his due. "For he was numbered," says he, "with us, and had obtained part of this ministry." "For he was numbered with us," says Peter. On this account it behooves to propose another; to be a witness in his place. And see how he imitates his Master, ever discoursing from the Scriptures, and saying nothing as yet concerning Christ; namely, that He had frequently predicted this Himself. Nor does he mention where the Scripture speaks of the treachery of Judas; for instance, "The mouth of the wicked and the mouth of the deceitful are opened against me"; but where it speaks only of his punishment; for this was most to their advantage. It shows again the benevolence of the Lord: "For he was numbered with us," he says, "and obtained his lot of this ministry." He calls it everywhere "lot," showing that the whole is from God's grace and election, and reminding them of the old times, inasmuch as God chose him into His own lot or portion, as of old He took the Levites.

  Homily on Acts 3

• Acts 1:18

  "Now this man acquired a field out of the reward of iniquity." He gives his discourse a moral turn, and covertly mentions the cause of the wickedness, because it carried reproof with it. And he does not say, The Jews, but, "this man, acquired" it. For since the minds of weak persons do not attend to things future, as they do to things present, he discourses of the immediate punishment inflicted. "And falling headlong, he burst asunder in the midst." He does well to dilate not upon the sin, but upon the punishment. "And," he says, "all his bowels gushed out." This brought them consolation. He also dwells upon the circumstances respecting Judas, showing that the reward of the treachery was made itself the herald of the punishment. For he "acquired," he says, "a field out of the reward of the iniquity." Observe the divine economy in the event. "Of the iniquity," he says. For there are many iniquities, but never was anything more iniquitous than this: so that the affair was one of iniquity.

  Homily on Acts 3

• Acts 1:19

  "And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama, that is to say, the field of blood." Now the Jews gave it this name, not on this account, but because of Judas; here, however, Peter makes it to have this reference, and when he brings forward the adversaries as witnesses, both by the fact that they named it, and by saying, "in their proper tongue," this is what he means. Now not only to those who were present did the event become known, but to all thereafter, so that without meaning or knowing what they were about, they gave it a name; just as Caiaphas had prophesied unconsciously. God compelled them to call the field in Hebrew "Aceldama." By this also the evils which were to come upon the Jews were declared: and Peter shows the prophecy to have been so far in part fulfilled, which says, "It had been good for that man if he had not been born." We may with propriety apply this same to the Jews likewise; for if he who was guide suffered thus, much more they. Thus far however Peter says nothing of this.

  Homily on Acts 3

• Acts 1:20

  Then after the event, he appositely brings in the Prophet, saying, "For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein": this is said of the field and the dwelling: "And his bishopric let another take; that is, his office, his priesthood. So that this, he says, is not my counsel, but His who hath foretold these things. For, that he may not seem to be undertaking a great thing, and just such as Christ had done, he adduces the Prophet as a witness. Then, showing that the term, "Aceldama," might well be applied to his fate, he introduces the prophet, saying, "Let his habitation be desolate." For what can be worse desolation than to become a place of burial? And the field may well be called his. For he who cast down the price, although others were the buyers, has a right to be himself reckoned owner of a great desolation. This desolation was the prelude to that of the Jews, as will appear on looking closely into the facts. For indeed they destroyed themselves by famine, and killed many, and the city became a burial-place of strangers, of soldiers.

  Homily on Acts 3

• Acts 1:21-22

  "Wherefore it behooves of these men which have companied with us all the time." Why does he make it their business too? That the matter might not become an object of strife, and they might not fall into contention about it. For if the Apostles themselves once did this, much more might those. This he ever avoids. Wherefore at the beginning he said, "Men and brethren. It behooves" to choose from among you. He defers the decision to the whole body, thereby both making the elected objects of reverence and himself keeping clear of all invidiousness with regard to the rest. For such occasions always give rise to great evils. Now that some one must needs be appointed, he adduces the prophet as witness: but from among what persons: "Of these," he says, "which have companied with us, all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection": that their college might not be left mutilated. Then why did it not rest with Peter to make the election himself: what was the motive? This; that he might not seem to bestow it of favor. And besides, he was not yet endowed with the spirit. "Wherefore of these men which have companied with us," continues Peter. Observe how desirous he is they should be eye-witnesses. It is true indeed that the Spirit would shortly come; and yet great care is shown with regard to this circumstance. "Of these men," he says, "which have companied with us, all the time that the Lord Jesus went in and out among us." He shows that they had dwelt with Christ, not simply been present as disciples. In fact, from the very beginning there were many that then followed Him. "All the time," he says, "that the Lord Jesus went in and out among us, beginning from the baptism of John." True! for no one knew what preceded that event, though they did learn it by the Spirit. "Unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection." He said not, a witness of the rest of his actions, but a witness of the resurrection alone. For indeed that witness had a better right to be believed, who was able to declare, that He Who ate and drank, and was crucified, the same rose again. Wherefore it was needed that he should be a witness, not only of the time preceding this event, nor only of what followed it, and of the miracles; the thing required was, the resurrection. For the other matters were manifest and acknowledged, but the resurrection took place in secret, and was manifest to these only. And they do not say, Angels have told us; but, We have seen. For this it was that was most needful at that time: that they should be men having a right to be believed, because they had seen.

  Homily on Acts 3

• Acts 1:23

  "And they appointed two, Joseph called Barsabus, who was surnamed Justus, and Matthias." Not he appointed them: but it was he that introduced the proposition to that effect, at the same time pointing out that even this was not his own, but from old time by prophecy; so that he acted as expositor, not as preceptor. "Joseph called Barsabus, who was surnamed Justus." Perhaps both names are given, because there were others of the same name, for among the Apostles also there were several names alike; as James, and James (the son) of Alphaeus; Simon Peter, and Simon Zelotes; Judas (the brother) of James, and Judas Iscariot. The appellation, however, may have arisen from a change of life, and very likely also of the moral character. "And they appointed two," it is said. Why not many? That the feeling of disappointment might not reach further, extending to many. Again, it is not without reason that he puts Matthias last; he would show, that frequently he that is honourable among men, is inferior before God.

  Homily on Acts 3

• Acts 1:24-25

  "They appointed two," it is said, "Joseph called Barsabus, who was surnamed Justus, and Matthias. And they prayed, and said; Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, that he may take part of this ministry and Apostleship, from which Judas by transgression fell, that he might go to his own place." They do well to mention the sin of Judas, thereby showing that it is a witness they ask to have; not increasing the number, but not suffering it to be diminished. And they all pray in common saying, "Thou, Lord, which knowest the hearts of all men, show. Thou," not "We." And very seasonably they use the epithet, "heart-knowing:" for by Him Who is this must the choice be made. So confident were they, that assuredly one of them must be appointed. They said not, Choose, but, "Show the chosen one;" knowing that all things were foreordained of God; "Whom Thou didst choose: one of these two," say they, "to have his lot in this ministry and apostleship." For there was besides another ministry.

  Homily on Acts 3

• Acts 1:26

  "And they gave forth their lots" (for the spirit was not yet sent), "and the lot fell upon Matthias: and he was numbered with the eleven Apostles." "And they gave them their lots." For they did not yet consider themselves to be worthy to be informed by some sign. And besides, if in a case where neither prayer was made, nor men of worth were the agents, the casting of lots so much availed, because it was done of a right intention, I mean in the case of Jonah; much more did it here. Thus, did he, the designated, fill up the company, complete the order: but the other candidate was not annoyed; for the apostolic writers would not have concealed that or any other failings of their own, seeing they have told of the very chief Apostles, that on other occasions they had indignation, and this not once only, but again and again. Let us then also imitate them. And now I address no longer every one, but those who aim at preferment. If thou believest that the election is with God, be not displeased. For it is with Him thou art displeased, and with Him thou art exasperated: it is He who has made the choice; thou doest the very thing that Cain did; because, forsooth, his brother's sacrifice was preferred, he was indignant, when he ought to have felt compunction. However, that is not what I mean here; but this, that God knows how to dispense things for the best.

  Homily on Acts 3

• Acts 2:1

  Dost thou perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: "Lift up your eyes," He said, "and look on the fields, for they are white already to harvest." And again, "The harvest truly is great, but the laborers are few." But as the first-fruits of this harvest, He himself took our nature, and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. "When," it says, "the day of Pentecost was fully come": that is, when at the Pentecost, while about it, in short. For it was essential that the present events likewise should take place during the feast, that those who had witnessed the crucifixion of Christ, might also behold these.

  Homily on Acts 4

• Acts 2:2

  "And suddenly there came a sound from heaven." Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, "They are full of new wine," what would they not have said, had it been otherwise? And it is not merely, "there came a sound," but, "from heaven." And the suddenness also startled them, and brought all together to the spot. "As of a rushing mighty wind:" this betokens the exceeding vehemence of the Spirit. "And it filled all the house:" insomuch that those present both believed, and in this manner were shown to be worthy.

  Homily on Acts 4

• Acts 2:2

  For in the case of the apostles too, there was a "sound of a mighty wind," and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach thee also, that upon thee no less at thy baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are "not for them that believe, but for them that believe not."

  Homily on Matthew 12

• Acts 2:2

  "It filled," he says, "the house." That wind was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but "when they have well drunken," then indeed it is as here, but with the Prophets it is otherwise.

  Homily on Acts 4

• Acts 2:3

  "And there appeared unto them," it says, "cloven tongues like as of fire." Observe how it is always, "like as;" and rightly: that you may have no gross sensible notions of the Spirit. Also, "as it were of a blast:" therefore it was not a wind. "Like as of fire." For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is "like as of fire. And it sat upon each of them." This means, that it remained and rested upon them. For the sitting is significant of settledness and continuance.

  Homily on Acts 4

• Acts 2:3

  The roll of a book is given him, and Ezekiel ate what he was about to utter. "And it became in his mouth," it is said, "as honey for sweetness." And again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: so equal is He in honor with the Father and the Son. And again, on the other hand, Ezekiel calls it "Lamentations, and mourning, and woe." To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle; another by oil, as David; and Moses by fire, as we read of him at the bush. But in the present case it is not so; for the fire itself sat upon them. But the story shows, that it is the same here as there. For you are not to stop at this, that "there appeared unto them cloven tongues" but note that they were "of fire." Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root; that you may learn, that it was an operation sent from the Comforter.

  Homily on Acts 4

• Acts 2:4

  But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David: what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people; and Samuel occupied there in the temple; Elisha leaving all; Ezekiel again, made manifest by what happened thereafter. In this manner, you see, did these also leave all that they had. They learnt also what human infirmity is, by what they suffered; they learnt that it was not in vain they had done these good works. Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution. But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have "a well of water springing up into everlasting life." And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil.

  Homily on Acts 4

• Acts 2:4

  Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, "And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams." "And they were all filled with the Holy Ghost." For, that the effect may not be to frighten only, therefore is it both "with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance." They receive no other sign, but this first; for it was new to them, and there was no need of any other sign.

  Homily on Acts 4

• Acts 2:4

  "And it sat upon each of them," says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, "And they were all filled," he says; not merely received the grace of the Spirit, but "were filled. And began to speak with other tongues, as the Spirit gave them utterance." It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed. Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near.

  Homily on Acts 4

• Acts 2:5

  Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these "devout men from all nations." Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? "Now when this was noised abroad, the multitude came together, and were confounded." And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them.

  Homily on Acts 4

• Acts 2:5

  "And," it says, "there were dwelling at Jerusalem Jews, devout men." The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there.

  Homily on Acts 4

• Acts 2:6-7

  "Behold, are not all these which speak Galileans?" For indeed this was confessed. "And how hear we" so much did the sound alarm them. "Every man in our own tongue," etc. for it found the greater part of the world assembled there.

  Homily on Acts 4

• Acts 2:6-7

  Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; "Because that every man heard them speak in his own language. And they were amazed," it says, "and marvelled, saying one to another, Behold, are not all these which speak Galileans?" They immediately turned their eyes towards the Apostles.

  Homily on Acts 4

• Acts 2:9-11

  "Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:" mark how they run from east to west: "and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God."

  Homily on Acts 4

• Acts 2:9-11

  This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learnt from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated among the Gentiles in those countries. So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. "We do hear them speak in our tongues the wonderful works of God." For it was not only that they spoke in their tongues, but the things they spoke were wonderful.

  Homily on Acts 4

• Acts 2:12-13

  "And, they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine." O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing-men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him-yet these, after so great signs, say, "They are full of new wine!"

  Homily on Acts 4

• Acts 2:12-13

  Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, "What meaneth this?" But "others mocking said, 'These men are full of new wine'" and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. "They are full of new wine." Quite a thing of course, that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much at that early hour, they ascribe the whole matter to the quality of the wine, and say, "They are full" of it.

  Homily on Acts 4

• Acts 2:14

  "But Peter, standing up with the eleven, lifted up his voice, and said unto them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these!

  Homily on Acts 4

• Acts 2:14

  For wherever the Holy Spirit is present, He makes men of gold out of men of clay. Look, I pray you, at Peter now examine well that timid one, and devoid of understanding; as Christ said, "Are ye also yet without understanding?" the man, who after that marvellous confession was called "Satan." Consider also the unanimity of the Apostles. They themselves ceded to him the office of speaking; for it was not necessary that all should speak. "And he lifted up his voice," and spoke out to them with great boldness. Such a thing it is to be a spiritual man! Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. For as a man of fire falling into the midst of straw would take no harm, but do it to others: not he could take any harm, but they, in assailing him, destroy themselves. For the case here was just as if one carrying hay should attack one bearing fire: even so did the Apostles encounter these their adversaries with great boldness.

  Homily on Acts 4