Oecumenius

In his own words on Acts

• Acts 1:1

  He says that he who suffered also performed miracles. Or that he encouraged through what he was doing.

  Commentary on Acts

• Acts 1:1-2

  He spoke first of the word, not the Gospel, although Paul calls his own the gospel when he says: According to my gospel (2 Tim. 2:8); for the splendid flee everywhere; just as Matthew also, saying Book, of the genealogy (Matt. 1:1). But if Mark says, "The beginning of the gospel of Jesus Christ," (Mark 1:1) but does not call his own writing a gospel, rather the proclamation of Christ; For the beginning of the preaching of Christ is the development from the baptism of John. But the beginning of the revelation of the mystery according to Christ and His incarnation is the birth from the Virgin, and all that follows. Matthew was the first to make use of the family records, and Luke himself also, which the faithful afterward rightly called Gospels, as the true gospel, that is, containing the teaching of Christ. As for having made a record of all, it seems to contradict the evangelist John, if he says that it is not possible to write everything; for the world could not contain the books that would be written (Jn. 21:25). Luke says that the account concerning all things was made from the beginning until the ascension. What then do we say? That concerning all these things he says nothing is left out, none of those things that make up the divine nature and truth of the proclamation. For John himself also dealt with all these things. For he omitted nothing of those things by which both the economy of the Word according to the flesh is believed and recognized, and the majesty according to his divinity shines forth and is revealed.

  Commentary on Acts

• Acts 1:1

  This Theophilus was a governor. Do not be amazed if, for the sake of one man, Luke took such great care as to write two entire treatises; for he was also a guardian of the Master's voice who said: It is not the will of my Father that one of these little ones should perish. (Matt. 18:14)

  Commentary on Acts

• Acts 1:2

  The following: Until the day he was taken up; the rest are inserted by way of parenthesis. As for, Having commanded the apostles through the Holy Spirit, either because the commands are spiritual, showing nothing worldly; or, so that the Spirit also may show itself as inherent to itself, that nothing performed by God lacks the sanctifying essence. But what are the commands? Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. (Matt. 28:19) He was taken up, it is said, no, He ascended; for still he speaks of him as of a man.

  Commentary on Acts

• Acts 1:3

  From this we learn that even after the resurrection Jesus was teaching the disciples.

  Commentary on Acts

• Acts 1:3

  Jesus was taken up, so that no one would think that this happened by the power of another, and he immediately brought also the authority from his own power; to whom he also presented himself alive. Showing that same one as both having suffered and having risen, he convinced with the word, after suffering.

  Commentary on Acts

• Acts 1:3

  He said it was forty days, not in consecutive days; for he did not spend time with them continuously, as before the passion, but intermittently, at once preparing for them a more longing appearance of himself, and at the same time revealing a more exalted and divine appearance of himself.

  Commentary on Acts

• Acts 1:3

  For whose sake did he not appear to all, but only to the apostles? Because it would have seemed like a ghost [φάντασμα] to the many, who did not know the secret of the mystery. For even if the disciples themselves did not believe at first and were disturbed, what was likely to happen to the many? Therefore, through the signs which the apostles received the grace to perform, he gives an unquestionable demonstration of the resurrection, and one exposed to all: so much so that the resurrection would be revealed not only to those who were then present by his very appearance, but also to all later generations. [CHRYSOSTOM]

  Commentary on Acts

• Acts 1:4

  Consuming and drinking, that is, sharing salt, sharing the table.

  Commentary on Acts

• Acts 1:4

  When did they hear? When he said: It is to your advantage that I go away. For if I do not go away, the Advocate will not come to you (Jn. 16:7); and again: I will ask the Father, and He will send you another Advocate (Jn. 14:16). But if the Spirit had not yet come, how could he say, "Receive the Holy Spirit"? (Jn. 20:22) Either because he said this, making them receptive and suitable for receiving the Spirit; and they received it when he descended; or because he spoke of the future as if it were already present; or because the giving of the Spirit is both purifying and perfecting. Therefore, the perfecting and completing descent of the Spirit upon the apostles, so as to perfect others as well, occurred at the time of Pentecost; it did not come while he was present; for if he had departed and it remained, the comfort would not have been so great; for they held on to it very firmly and inseparably. But the Spirit did not descend immediately, but after about eight or nine days, so that, having been somewhat discouraged, and having come to desire and need the promise, they might receive the joy at the presence pure and complete. Otherwise, it was necessary for our nature to appear in heaven, and for the reconciliations to be completed, and then for the Spirit to come. Consider, so that after the ascension they might not flee again, how this expectation holds them all there like a certain bond. [CHRYSOSTOM]

  Commentary on Acts

• Acts 1:4

  The promise of the Father. And where did the Father promise this? We say, then, that either through omission, from the preposition "from," the expression must be understood so that it means, to wait for the promise from the Father, which I made to you of the Holy Spirit; or also that, as he himself says, what I have heard from the Father, these things I proclaim to you. And the promise of the Holy Spirit, although it came through Him, was also from the Father. And if you seek the Spirit from Him, Joel guarantees the word to be trusted, saying, "I will pour out my Spirit upon all flesh." (Joel 2:28)

  Commentary on Acts

• Acts 1:4

  Not to depart from Jerusalem, Jesus encouraged them, wishing to establish the account of the resurrection more firmly for them through the miracles, which were done by the request of the crucified one, through the sufferings which they endured at the hands of the Jews, yet they did not depart from the friendship of the crucified and risen one, but rather died for him. For if they had immediately separated from Jerusalem, and nothing followed from them, the resurrection would have been suspicious. Likewise, many were about to trust there. At the same time, it was necessary to wait for them, so that some would not say that, having left their associates, they came to boast among strangers. And also, not yet having been armored with the power of the Spirit, they would become useless against the entanglements of their opponents.

  Commentary on Acts

• Acts 1:5

  At first, the apostles were baptized with water; but afterward also with the Holy Spirit. Here clearly already the one who surpasses John presents himself, not as when he said: "The lesser in the kingdom of heaven is greater than John." (Matt. 11:11)

  Commentary on Acts

• Acts 1:5

  You will be baptized, he said, but not I will baptize, embracing meekness and fleeing arrogance: especially since John had previously taught this, saying: "He will baptize you with the Holy Spirit and fire," (Matt. 3:11) it would be unnecessary for him to add this himself. But does he baptize without water by the grace from above? Certainly; for the principal thing is the Spirit, of which the water is also an effect, since Christ himself was also anointed without oil.

  Commentary on Acts

• Acts 1:6

  Look here. Since before the passion they asked about the end of the world, they no longer ask about this, but about the earthly kingdom; for they were still less complete. And having come together, they asked, so that they might confuse the crowd. But having heard before the passion that no one knows the day (Matt. 24:36), yet even now they ask again. For when they heard that they were about to receive the Spirit, as worthy ones, they wished to learn more and desired to be freed from hardships. They did not ask, "When?" but rather, "Is it at this time? Is it now?" they said. Therefore they longed for the day! But it seems to me that it was not even possible for them to fully grasp what the kingdom was at that time. For the Spirit had not yet taught. And they said, You restore; for they imagined something greater concerning it. Therefore He also spoke to them plainly. For He did not say, Not even the Son knows; but, It is not for you to know. And so that they would not be discouraged, He added; But you will receive power, and the things that follow (Acts 1:8). And they did not ask about the end, but He Himself, who was not asked, teaches: that it is the mark of a good teacher not to teach what the students want, but what it is beneficial to learn. Therefore, He did not answer the question as if it had no value; rather, He taught what was urgent, for they especially needed the Spirit at that time.

  Commentary on Acts

• Acts 1:7

  Everywhere there is a barrier of knowledge separating them from what is to come, not as if they are ignorant, but as if they gain nothing from this knowledge concerning salvation of the soul; therefore he speaks to them vaguely and more generally: "But you will be baptized with the Holy Spirit not many days from now." (Acts 1:5) If you ask, "Why then does the Spirit not descend immediately, or does this not also indicate a delay?" Learn that the Spirit does not come immediately after the ascension, so as to make the reception of it more eagerly desired; not on a definite day, but making them more earnest and more fittingly prepared for the coming.

  Commentary on Acts

• Acts 1:7

  It must be noted whether this statement brings any importance to those wishing to remove the certain limit or fate of human affairs. For to say, "which the Father appointed to his own authority," abolishes fate. But if the father has placed, it is clear that the son also; for all things that belong to the Father also belong to the Son.

  Commentary on Acts

• Acts 1:8

  Since before this he commanded: Do not go on the way of the Gentiles (Matt. 10:5), and the following things: for he was sent only to the lost sheep of Israel; now with these, the preaching is shared also with the Samaritans and the other nations. At the same time, Jesus foretells that the word of holiness will be preached throughout the whole world. For what else does "to the ends of the earth" signify?

  Commentary on Acts

• Acts 1:9

  And having said these things, while they were watching, Jesus was taken up; leading them to another place on the shore, so that they would not question him again, he immediately began his ascent into heaven. And he adds, while they were watching: since here the whole beginning of their faith and need was established, but not the end of the matter. For this reason also the angels explained that Jesus rests in heaven; for they were unable to see him that far away. In the resurrection, however, it was the opposite: the beginning indeed was not seen by them; for it would have been unnecessary, since the one who had risen appeared alive, and the tomb was empty; but the end was apparent, for the living one was revealed to them.

  Commentary on Acts

• Acts 1:9

  Indeed, a cloud received the Lord, to demonstrate the equality of honor to the Father. For it is said of the Father: A cloud and darkness are round about Him. (Ps. 97:2) And indeed God who became flesh, having used a cloud as a chariot, for He was the Lord: but Elijah, fire. (2 Kings 2:1) For Jesus, being the Master of all, and ascending by his own power, takes a somewhat earthly and lower path toward the ascent, not being carried but carrying the vehicle; but Elijah is a servant, and therefore needing an unprofitable chariot and horses, the speed of which aids him in the upward journey. Therefore, it is said of him: Elijah went up in a whirlwind as into heaven; but of the Lord it is said, As He was going up into heaven. Two white-haired men are attested to confirm the Lord's restoration into heaven, "a matter is established by the testimony of two or three witnesses." (2 Cor. 13:1)

  Commentary on Acts

• Acts 1:10

  Men, appearing as angels because of the vision, speak through the experience, according to the kindred nature of the vision, so that they do not completely astonish those already struck by the uniqueness of the ascension.

  Commentary on Acts

• Acts 1:11

  So that the disciples might not be disturbed, and as the teacher had departed, and his body was being taken from them, they would not thereby become hopeless of the expectation of him, and for this reason be scattered elsewhere by faint-heartedness and fear; for this cause the angels present themselves, declaring to them his ascent into heaven, and the abiding and salvation of the body that had been taken up, by which they say: This Jesus will therefore come again. And by saying, Why do you stand? they admonish them, freeing them from that preoccupation, to come to Jerusalem, according to the command of the Lord, namely, Do not depart from Jerusalem. Therefore, when they arrived, still fearful because of the teacher's absence, they did not return to the city but went up to the upper room, as to a safer and more hidden place. Chrysostom says that the ascension took place on the day of the Sabbath. Therefore the phrase "a sabbath day's journey away" (Acts 1:12) is noted, so that they might not seem to have been using more of the ordinance from the law on the Sabbath by walking.

  Commentary on Acts

• Acts 1:11

  Men spoke to men, yet they were not similar in substance.

  Commentary on Acts

• Acts 1:12

  One mile, which was the distance of the Sabbath's journey, as Origen says in the fifth Homily, was two thousand cubits. And moreover the holy tent and the ark occupied this same space before the encampment, and from that distance they encamped. The distance permitted those who worshipped the holy tent to walk on the Sabbath.

  Commentary on Acts

• Acts 1:13-14

  Peter, interpreting or knowing: James, supplanter of labor. John, by the grace of God: Andrew, becoming powerful or condemned: Philip, the mouth of widows or the mouth of the lamp: Thomas, the abyss or twin or doubting. Bartholomew, son of him who suspends waters: Matthew, gifted: James son of Alphaeus, supplantation. Simon the Zealot, discipline of life: Judas son of James, he was also called Thaddeus. He names the disciples individually to show that, since they had fallen away at the time of the passion, Judas indeed completely cast himself out from the band of the apostles. But Peter agreed, and through the threefold question was summoned back to the Teacher. And if John is recorded among the same as taking the Mother of Christ, yet with John present to the apostles, she herself was also present.

  Commentary on Acts

• Acts 1:13-14

  He does not compile a list of the disciples in vain: but wishing to show that they had suffered something human, yet had not remained in apostasy. For indeed Peter, who had denied, was absolved from his denial by bitter tears, as is made evident from this, that shortly afterwards the spiritual flock was entrusted to him. Thomas, who had been unbelieving, was healed of his unbelief when the wounds and the side were touched with his hands. Therefore, although all the others were present together, Judas alone was missing. And Mary, Mother of God, was present, as indeed was John, who had received her into his house, and the brothers were present. What if Joseph, the bridegroom, had been alive, certainly he would also have been present: especially he, who, when his sons doubted, never doubted concerning the privilege. But it is clear that he had long since died: for he himself was not then present, when his kinsmen wished to see Jesus teaching. For what does he say? "Your mother and your brothers are seeking you outside," (Matt. 12:47) nor is it added: "And your father."

  Commentary on Acts

• Acts 1:15

  Then Peter arose, not James, and as if more zealous, and as one to whom the leadership of the disciples had been entrusted. Moreover James was modest, more suited to speech and quiet, while the others handled affairs. Therefore they yield the seat [καθέδρας] of Jerusalem to him. But see how he acts by common decree in all things, and not from primacy nor by his own authority. One hundred and twenty were together present of those who had believed in the Lord. For indeed there were seventy, and five hundred whom Paul says he saw the Lord after he had risen (1 Cor. 15:6). But it is likely that these were among those who had been more approved and were more fervent in speaking freely.

  Commentary on Acts

• Acts 1:16-20

  Peter consoles them with prophecy. Nor does he say: As David said, but the Holy Spirit through the mouth of David. What then were these? Whatever the one hundred and eighth psalm contains: of which he will also make mention after a little bit. Speaking of Judas, however, he treats the matter both temperately and without vilification. For he does not say "the accursed, the filthy one," but simply indicates what happened. And having introduced the phrase, "This man therefore acquired a field with the wages of unrighteousness," (Acts 1:18) and that becoming prone he was rent, or, as some read, "was split," he did not refer the keeping of it to Judas. For he himself did not buy the field, but the priests, from the silver thrown down by him in the temple. Since, then, these things are the wage of Judas' betrayal, the acquisition is also reckoned to him. And again, since this has been destined for burial, Scripture is fulfilled: "his habitation be desolate." (Ps. 69:25; Acts 1:20) For what is more desolate than a grave? By saying that "and having fallen headlong he burst open in the middle," it showed that, together with the act of betrayal, he had brought about this end through excessive disregard and slackness born of indifference. And when they say that he used a rope and hung himself, the sacred Gospels also record that if he now fell forward and everything that follows, there is no contradiction. For both happened: the cord by which the hanging occurred broke, and therefore he was carried forward onto the ground and had fallen. And insofar as these things are related about him some days later, it is thereby confirmed that they happened immediately after the betrayal.

  Commentary on Acts

• Acts 1:18

  "For his flesh had swollen to such an extent that not even where a wagon easily passes could one pass him, nor was it only the swelling of the head. For they say the eyelids of his eyes had so become blinded that he did not at all see the light. Nor could his eyes be seen even by a medical lens, they were so deep from the outer surface; and his genitals appeared more loathsome and larger than anything shameful. And they say that from it there issued, from all parts of the body, corruptions and worms in abundance, by them alone of necessity. And after many tortures and punishments, they say he died in his own place, and because of the smell the village became deserted and uninhabited until the present. But not even today could anyone cross that place unless he stopped up his nostrils with his hands." [APOLLINARIS OF LAODICEA]

  Commentary on Acts

• Acts 1:18

  And Luke here records immediately the suffering of Judas. For the souls of the weaker are most disgraced by present things. He increased not the sin, calling him a traitor, but the punishment, because he endured this and that in full detail.

  Commentary on Acts

• Acts 1:18

  Judas did not die by hanging, but survived, having been crushed before being strangled. This is indicated by the Acts of the Apostles, which say that, having fallen forward, he burst open in the middle. This is narrated more clearly by Papias, a disciple of the apostle John, who says: "An example of great sin walked in this world in Judas. For having been pressed upon his flesh to such an extent that he could not pass through, as a wagon passed over him he was pressed by the wagon, so that his guts were emptied." [APOLLINARIS OF LAODICEA]

  Commentary on Acts

• Acts 1:19

  And the place called Akeldama was not named by Judas, but by the Jews. For he says, in their own dialect, the Jews bearing witness to the lawlessness.

  Commentary on Acts

• Acts 1:21

  Peter announces to them, so that the matter may not become a subject of bitter contest, and that they may not fall into quarreling. For this reason he also begins, "Men, brothers," he says, "it is necessary to choose from among you, entrusting the decision to the multitude, and at the same time making the chosen ones respectable, and freeing himself from hate toward the others." And that which needed to happen, he even introduces by quoting the prophet: "Another will take his office." (Ps. 109:8) But from whom must he be chosen? From those who, by their assembly with them, have shown themselves tried over time. Therefore he did not even say "from the respectable," so as not to seem to insult the others.

  Commentary on Acts

• Acts 1:22

  Having begun he added: "From the baptism of John." For concerning this, none of them knew, having learned and being present, except only the one chosen; but the Spirits perceived. And he declared him a witness of the resurrection. For this is above all the chief point of Jesus' divinity. Since also regarding his miracles before the passion, many were witnesses and even the unbelieving who had seen them.

  Commentary on Acts

• Acts 1:23

  Barsabbas and Joseph and Justus, either names of distinction or of zeal.

  Commentary on Acts

• Acts 1:23

  And they hastened to fill up the number of the apostles, for fear that the teacher's choice be as if harmed. They did not, however, appoint many, but only two alone, so that greater hopelessness would not arise from many being passed over.

  Commentary on Acts

• Acts 1:24

  They call him a discerner of hearts at the right time; and they do not say, "Choose," but, "Appoint the one chosen." For all things are known and the best are with God, and before our considerations. And he calls it an inheritance, showing the whole of God's love and choice, and recalling the ancients, that he likewise allotted the Levites in this way.

  Commentary on Acts

• Acts 1:25

  Specifically, he says, "In this ministry," for there were also others. And he calls his own place the gallows, that is, the one for which Judas prepared himself by his betrayal. Or because Judas was cast out, he might have his own place, receiving the office that belonged to him.

  Commentary on Acts

• Acts 1:26

  Since they are not yet perfected, they learn who is worthy by lot and not by miracle. Yet it should not be faulted that it is done by lot. For if the lot had power concerning Jonah when rejected and profane men cast lots, (Jonah 1:7) what then must be thought when they permit the saints to prayer? Indeed, if only the right mind of those men rightly directed the matter, much more so that of divine men.

  Commentary on Acts

• Acts 2:1

  "when the day of Pentecost was being fulfilled." That is, at Pentecost, about that feast itself, when the season of spiritual ripeness brings the sickle, when because of the feast many of those who had crucified him were present, and in order that they might receive the reproach for their own murder.

  Commentary on Acts

• Acts 2:2

  Suddenly a sound and not invisibly the descent of the Spirit, and from heaven, so that it might strike the assembled with greater astonishment and raise them up, and make ready to gather all together. And with sensation, so that the wonder may be made undeniable. For even if, after this, the marvel should fall into drunkenness, what would I not say if it had not happened in this way? And from heaven with great force. For he wishes to show this by a forceful blast, in order to indicate that the work belongs to him who has been taken up into the heavens, and to the divine power; just as on the Red Sea the violent south wind. And rightly in all these things he uses things by way of comparison, as, I say, and as if of fire, so that nothing perceptible may be thought concerning the Spirit. And the whole house was filled with the Breath, filling it up like a baptismal font, since he had also promised them: "You will be baptized in the Spirit and in fire." (Matt. 3:11) And of abundance this is proof, and of intensity. But fire did not fill the house, so that it would not terrify everyone and prepare those who saw to flee, bearing witness to none of the things that afterward occurred.

  Commentary on Acts

• Acts 2:3

  The Spirit is distributed as tongues of fire, and rests upon each one individually, obviously upon the one hundred and twenty who were also present in the house. For the grace of the Paraclete, though from one root, was being portioned into diverse gifts. And a tongue was needed to proclaim the great things of God, consuming every opposing thing like fire. Fire in form, because the Spirit is God, and so that thereby He might reveal the likeness to the Father, who therefore appears to Moses on the bush. (see Ex. 3:2) And He sits upon each one individually, indicating stability and permanence. For 'He sat down,' it signifies that He remained and ceased again. It means that concerning John it was about to be known to one man, as a dove is seen coming upon the head of Christ. (see Jn. 1:32) But when the whole multitude was to be turned, like fire. And what the Hebrews from old used to think about God, that He is consuming fire. (see Heb. 12:29, Deut. 4:24) Yet also when the disciples persevered in prayer and supplication, and in mutual love, then the guiding Spirit came upon them.

  Commentary on Acts

• Acts 2:5

  That devout ones show that, having left their homelands and forsaken possessions and houses, they chose to dwell in Jerusalem, so that according to the ancestral law they might offer to God three times in the year.

  Commentary on Acts

• Acts 2:6-8

  The multitude was perplexed or disturbed, for reasonably they supposed that wondrous things were being shown to them, on account of the bold deeds done concerning Christ, and conscience troubled their souls. And some were murderous in this way; but the devout ones were amazed, recognizing them as Galileans yet hearing them speak in their native tongues. But the apostles knew what they were saying, namely the mighty works of God; as for the languages, they did not know them, except that the men who heard were devout, for example some Scythian by chance, or an Indian who understood the Scythian, or that the apostles spoke in the dialect of the Indians.

  Commentary on Acts

• Acts 2:13

  There were also some of those who understood, perhaps the baser sort, mocking the rites as if they were the products of drunkenness; for if they had not understood, they would not have attributed the matter to drunkenness. But if they understood what was being said, you will ask, how did they dare to mock? Yet malice, arising from excessive wickedness, is nothing other than sheer perversion, so that, finding nothing else, it rips the present affair into whatever it can. As when Christ performed miracles, they had no doubt about the power at work, yet the thing was madly ascribed to Beelzebul. And nations are remembered as enemies of the Jews, Cretans, Arabs, and others, who, speaking in their tongues, afforded a sign that they would hold by faith; and everywhere wickedness accompanies virtue. The devout ones marveled, but the others mocked. See, then, the folly of those who mock. They say they are full with sweet wine. And yet it was not the season for that. For it was Pentecost, when there is no sweetness. For the sweetness chiefly is the sweet-flowing wine from the very press. But it was also the third hour, at which one is unlikely to become drunk, and especially when people are in danger and fear. Therefore they label the whole according to its kind, saying, "they were full of sweet wine." For the blunt speech seeks only one thing, to say anything at all, not how to say something with sense. The more astonishing thing was that, though those who marveled and confessed were Jews, Romans, proselytes, and almost all the nations proclaimed that they were speaking in their own languages, yet some were found mocking. In another way. To claim that the apostles were filled with sweet wine is to slander them with regard to their character. For "sweet wine" is the sweet kind of wine, which is also more inclined to make one drunk, and by the slipperiness of its sweetness causes a more copious filling of the cavities of the brain with the vaporous exhalation. Did those who laughed at what was said understand it, or not? For if they did not understand, their mockery would have no point, for why should someone be grievously upset over a meaningless, senseless babble offered at random? But it is clear that they did understand, and that those who were cast into wonder held this matter in contempt. They themselves wickedly persistently snooped about it, as is the habit of wrongdoers. In another way. They understood, but they were not pleased with what was said. For the speaker was attributing great works to God. For it is the custom of many, when they do not like what is said, to regard the speaker as demon-possessed or deranged. Therefore, also in the case of Christ: they understood the miracles and that he ought to be praised, but they slandered him as it being done by Beelzebul. (see Mark 3:22-30)

  Commentary on Acts

• Acts 2:14

  In the foregoing passages indeed Peter shows concern, when he allows the multitude the choice of him who was to be appointed with the eleven; here, however, openness. And he does this not having friendly listeners, but mocking and scoffing and shouting: moreover he himself was unlearned and uneducated. How then would what was done not be for a man? that is, to utter a voice. He says "with the eleven," indicating that by common will and voice he was the voice of all: for the eleven stood as witnesses of the things that were to be spoken. And he raised his voice, that is, he spoke with great freedom of words, so that they might immediately perceive from the outset the grace of the Spirit. For he who before this time did not bear the question of a slave girl, (see Jn. 18:17) here in the midst of the people, with all crying out, preaches so unwavering that this is unquestionably a sign of the resurrection.

  Commentary on Acts

• Acts 2:15

  Peter did not say, "As you mock," but, "as you suppose," treating the statement more gently; and not wishing to show them openly as wicked by saying this, but warning them toward repentance and regret.

  Commentary on Acts

• Acts 2:15

  For Peter says, "It is the third hour of the day." And what of that? Is it not at the third hour that one becomes drunk? Certainly, that was not in accordance with their intention: for they did not truly think that of them, but said it while jeering and mocking. He made them formerly more careful; but these things happened at the third hour, not simply. For then the brilliance of the fire is shown, when men are neither at work nor at their meal, when the day is bright, when all are in the marketplace.

  Commentary on Acts

• Acts 2:16-18

  Then he brought forward the prophecy of Joel, nowhere mentioning Christ here, and of the signs of which they were eyewitnesses, or that this had been his promise. For if he had said this, he would have overturned everything and exposed it to scorn; but he first introduces the Father who had promised these things to them through the prophet, and removes the envy; not, he says, to the apostles only, but to every flesh, clearly to those believing sincerely, and with character. For he does not mean the one who says to me, he says, "Lord, Lord," (Matt. 7:21) but the one living a life of the best sort and doing this. He does not add this, making the word of the promise more burdensome and making it light, because the request alone suffices for salvation.

  Commentary on Acts

• Acts 2:19-21

  Now, "The sun shall be turned into darkness," and the preceding, "blood and fire and vapor of smoke," these refer to the coming judgment. More appropriately and specifically they speak of Jerusalem and its then captivity, as is shown by the nature of those suffering. Likewise, according to Josephus, many such things foreshadowed the destruction of Jerusalem. That the moon is said to be turned into blood signifies the excess of slaughter, being nearer to the earth and able to suffer this from the exhalation of blood. As for, "before the great and notable day of the Lord shall come," is terrifying and alarming because of the expected dangers. For he says, do not be confident in the fact that you now sin with liberty; but know that these are preludes to that great and dangerous retribution of deeds which will follow, adding, "And everyone who shall call upon the name of the Lord shall be saved." (Rom. 10:13) For Paul the apostle says this was said concerning Christ: but now, since there is no opportunity for that here, in a certain exemption of speech he postponed this.

  Commentary on Acts

• Acts 2:22

  Since Peter had urged them vehemently before, he now lets them go, not by flattering them, but by giving them rest and regarding them worthy of relief. Therefore he also makes a preface and recalls the forefather David, so that he might not alarm them, since he had introduced Jesus with his speech. For when they heard the prophet at his feet, they held back. And if merely the name of Jesus had been brought forward to people who kill, it would immediately have stood against them. For this reason he did not say "Be persuaded," but "listen." So that it might be more gently brought in. For this reason he also speaks more humbly concerning Jesus. "Jesus," he said, "of Nazareth," that is, naming him from a low and despised homeland. Then, "attested," not one about whom any doubt could be held, but demonstrated by the works "which God did through him," because he was from God. For although God worked, he worked through him, and "to you," not secretly nor in a corner, but with you as witnesses.

  Commentary on Acts

• Acts 2:23

  Since they advanced in their daring by means of the cross, he also attempts to free them by saying, "and foreknowledge of God," at once showing that his suffering was voluntary and that he ministered to the predestined, but even while clearing them he does not entirely abandon the charge against them. For he urges, saying, "you delivered him up and denied him by the hands of lawless men;" for it is through the hands of the lawless, namely Judas and the soldiers. For if indeed those who wandered were wicked, certainly those who killed were also so. And when he had therefore gradually rebuked them, taking up thereafter greater boldness he rebukes them more plainly, saying:

  Commentary on Acts

• Acts 2:24

  "But God raised him up, releasing the pangs of death." That is, that even death was afflicting and holding him with pangs, and in a manner he suffered terribly. For the pains, the Old Testament declares dangers and misfortunes. As in the passage, "Pains of death encompass me." (Ps. 116:3) And by the phrase, "because it was not possible that he should be held by it," it presents his greatness, and that he no longer dies. On these matters he also cites the prophet David saying, as has been said before, not concerning himself, but concerning him, that is, Christ. And here from the humbler sayings, and in the humblest style he advanced the prophecy, being words of more introductory character. "because it was not possible." For he said himself, "No one takes my life from me. But I lay it down of my own accord, and I have power to take it again." (Jn. 10:18)

  Commentary on Acts

• Acts 2:29

  Fulfilling the prophecy, Peter begins again with a different preface. "Men," he says, "brothers." For whenever one is about to say something of great importance, he employs a familiar preface, calling them brothers. As Stephen also: "Brothers and Fathers, listen." (Acts 7:2) Then he says, "I may speak freely to you concerning the patriarch David." There is no harm there; he uses considerable moderation. For if he had said so plainly that these things were not spoken concerning David, but concerning Christ, it would have seemed harsh, and would have provoked their anger rather than rendered them obedient. But giving much honor to the blessed David, he constructs an unacceptable argument, namely that the testimony concerns Christ, and in this way the whole passage is managed. For he did not add to David's death and burial that he did not rise, but that "his tomb is with us," which is equivalent to "David did not rise."

  Commentary on Acts

• Acts 2:30-31

  And even so it did not apply to Christ; rather David is praised again by the phrase "Being therefore a prophet," so that through the honor paid to him and his offspring the one from him, they may accept the account concerning the resurrection of the Christ. And he did not say that God had promised him, but it was greater and sacred, the, He sworn. But the phrase, "did his flesh," is proclaimed insofar as Christ is also God, and he always exists with the Father. And all things are committed to the Father, so that the things spoken may first be received. But how did he sit upon the throne of David? Because he reigns over all, both Jews and Gentiles being won over to his faith and worship. And the statement, "nor did his flesh see corruption," nonetheless indicates the work of the resurrection.

  Commentary on Acts

• Acts 2:33

  And again Peter ascribes the event to the Father. For he knows that this will draw on the listeners. Having spoken, "Having been exalted," and having approached the matter of the ascension, and that he is in the heavens. Therefore he did not speak plainly, saying that he is in the heavens. Since he proceeded so far, and remembered his signs and the resurrection, he next introduces, "He has poured out." For at first he was saying that this had been promised not about Christ but through Joel the prophet. But when he remembered the marvelous things concerning Christ, he now boldly says that he has poured him out. Therefore he was not speaking of the Father, saying "I will pour out," but of Christ. "Receiving the promise," he says, from the Father, or that which he himself promised to us the disciples, namely, "And I will send another Comforter to you," (Jn. 14:16) or that which the Father promised him before his passion, through the words, "And I glorified, and I will glorify again." (Jn. 12:28) He attributes the promise to the Father, shading the statement toward the listeners' easier acceptance. For whatever one might say, if it does not end in benefit, he speaks ineffectively and in vain. He therefore shows that the cross not only did not diminish him, but made him more glorious. For what the Father promised through John the Baptist before the cross, namely, "He will baptize you in the Holy Spirit and with fire," (Matt. 3:11) he gave after the cross.

  Commentary on Acts

• Acts 2:34

  He no longer speaks with withdrawal. For from what has been said he has confidence. But what does he say? That David says: "The Lord said to my Lord," and therefore shows him higher than David. And if David calls him Lord, much more will they not refuse him.

  Commentary on Acts

• Acts 2:35

  And he sets before them a fear by the phrase, "until I make your enemies." And so that they may not disbelieve, he assigns the submission to the Father.

  Commentary on Acts

• Acts 2:36

  But he brings these great things back again to the humbler point: "Therefore let all the house of Israel know assuredly that God has made him both Lord and Christ." The word "has made" instead of "has appointed and established," he says, but not instead of "has made essential." He might somehow have said "higher" concerning the Christ, and as applying to those present: "Therefore let all Israel know for certain, that he sits at the right hand of the Father."

  Commentary on Acts

• Acts 2:37

  Peter's speech, moderated with gentleness, led them to regret. The phrase "they were pierced" (κατενύγησαν), instead of "they were struck" (ἐπλήγησαν), indicates that they suffered inwardly and judged themselves. Therefore they seek a remedy for the evil, and affectionately call them brothers, those whom they formerly mocked. The address "brothers" was not said out of equality, as if presenting themselves to them by such a form of address, but showing how they had grown fond of them. And since Peter, beginning his discourse, called them so, they also thereby had an occasion to call them in the same way.

  Commentary on Acts