“Immediately, therefore, so did the apostles, whom this designation indicates as "the sent." Having, on the authority of a prophecy, which occurs in a psalm of David, chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judµa, and rounding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations.”

“"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.”

“He (Luke) reminds Theophilus of his Gospel in order to point to his very careful approach to the matter; because at the beginning of that work of his he says: "it seemed good to me also to write to you in order," and not in just any way, but as "those who from the beginning were eyewitnesses and ministers of the Word delivered them to us" (Luke 1:2, 3). So he reminds him of the Gospel in order to recall the care with which it was written; and he recalls this so that, having in mind the same careful approach in composing the present book as well, he might be as attentive as possible to what is being written. Therefore he had no need this time for any other endorsement; since the one who was deemed worthy to write about what he heard, and who is trusted in what he wrote, justly deserves far greater trust when he sets forth not what he heard from others, but what he himself saw. For this reason he does not say: "the first Gospel, which I preached," but: "the former treatise"; since he was free from arrogance and humble-minded and thought that the title "Gospel" was above his work, although the Apostle so honors him for this work, calling him "the brother whose praise in the Gospel is throughout all the churches" (2 Cor. 8:18). But by his expression "of all things" he seems to contradict the Evangelist John. John says that it was not possible to describe everything; while he says: "I wrote of all things from the beginning even to the ascension." So what shall we say to this? That by the expression "of all things" Luke indicates that he did not omit any of the things that are essential and necessary, from which the divinity and truth of the preaching are recognized; because both Luke and each of the Evangelists in their Gospels placed at the head of everything that from which the divinity and truth of the preaching are recognized, and moreover in such precise form, as if according to some pattern. In a similar manner John the Theologian himself also set forth all these things. They did not omit a single one of those features through which, on the one hand, the ministry of the Word in the flesh is recognized and becomes an object of faith, and on the other, the majesty of His divinity shines forth and is revealed. John says that if one were to describe in parts and briefly everything that the Lord said and did, even then the world could not contain the books that would be written (John 21:25); but all the more could it not contain them if someone wished to set forth in writing all the deeds and words of the Lord with an investigation of their meaning; because the human mind can neither contain nor comprehend their meanings and the reasons for which the Lord acted and spoke, for the reason that everything He did in human nature, He did as God; from this perspective the deeds and words of Christ can neither be expressed in speech nor conveyed in writing. However, I also allow that this addition is a hyperbolic figure of speech and does not unconditionally say that the world could not contain the books that would be written if the exposition were more extensive. One may also say that this Evangelist (John), as one who developed theoretical contemplation more than the others, truly knows all the works and deeds of the Savior — not only those which He manifested in the flesh, but also those which He accomplished from eternity, both without a body and with a body. If someone were to undertake to describe the features of the nature, origin, distinction, essence, and so forth of each of these deeds, then, even if one were to allow the possibility of this, it would be impossible for the world to contain the books that would be written. And if someone understands the word "world" not simply as the world, but as a person lying in evil and thinking about worldly and carnal things — because the word is understood this way in many places of Scripture — in this case too John speaks truly, that if someone wished to describe all the miracles performed by Christ, such people, disposed by the multitude and greatness of Christ's deeds to come to unbelief rather than to faith, could not contain what was written. And this is precisely why the Evangelists often pass over in silence a whole crowd of those who were healed and bypass a multitude of miraculous acts, indicating only the general fact that many were delivered from various diseases, that there were many miracles, and so on, but do not enumerate them; because for people incapable of understanding and deceived, the enumeration in detail of many miracles usually served as an occasion for unbelief and unwillingness to listen to the preaching rather than for coming to faith and a disposition to listen. He means the miracles and the teaching — yet not this alone, but also that Jesus taught by deed; for He did not merely exhort people in word to do this or that while not doing it Himself, but by the deeds which He Himself performed, He persuaded them also to imitate Him and to be zealous for virtue. One should know that Theophilus was one of those converted to the faith by Luke himself. And do not marvel that Luke showed such great care for one man that he wrote two complete books for him; for he was a keeper of the well-known saying of the Lord, in which it is said: "It is not the will of your Father who is in heaven that one of these little ones should perish" (Matt. 18:14). Why then, writing to Theophilus alone, did he write not one book but divide the subjects into two books? For the sake of clarity and so as not to burden the reader; and indeed they were divided also by content; and therefore he rightly divided the subjects of his narrative into two books.”

“The Scriptures in the New Testament are either legal as in the Gospels where commands are established, or historical as in the Acts of the Apostles, or sapiential as in the Epistles of Paul to which should be added the Canonical Letters, or prophetical as in the Apocalypse. Although the Epistles are placed after the Gospels, the Acts of the Apostles follow the Gospels immediately. "In the former book, O Theophilus, I spoke of all that Jesus did and taught."”

“"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.”

“The main order: He commanded the apostles to first teach all nations, then to immerse them in the sacrament of faith, and after faith and baptism, to command what should be observed. And lest we think that what has been commanded is light and few, he added: All things whatsoever I have commanded you. So that whoever believes, who has been baptized in the Trinity, may do all the things that are commanded.”

“Until the day on which he was taken up, after giving instructions through the Holy Spirit to the apostles whom he had chosen. By hyperbaton it is to be read until the day on which he was taken up, commanding before the assumption, that is, giving precepts to the apostles which are read either here or in the Gospels. The sense therefore is: I wrote about Jesus from the time he began to perform signs and teach until the day on which, having completed these things, he returned to where he had come from.”

“"Having given commandments through the Holy Spirit," that is, having spoken spiritual words to them; there was nothing human in this, because He gave commandments through the Spirit. Just as the Lord Himself, out of humility and in accommodation to His listeners, said: "If I cast out demons by the Spirit of God" (Matt. 12:28), so here "having given commandments through the Spirit" is said not because the Son had need of the Spirit, but because where the Son acts, the Spirit also cooperates and is co-present as consubstantial. And what did He command? "Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you" (Matt. 28:19-20). "Having given commandment," it says, "He was taken up." He did not say "He ascended," but still speaks of Him as of a man. From this we also see that Jesus taught the disciples even after His resurrection; but no one has transmitted the exact duration of this time. John spent more time with Him than the others; but no one reported all of this clearly, because the disciples directed their attention to other things.”

“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.”

“After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the heavens; " at Pentecost, of course.”

“After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [1 Corinthians 15:3-8] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event.”

“"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.”

“Having spoken first about the ascension, he then speaks also about the resurrection. Since you heard that He ascended, lest you think that He was taken up by others, Luke added: "to whom He also presented Himself alive"; because if He stood before them having accomplished the greater miracle, then much more could He accomplish the lesser. "During forty days," but not every day for all forty days, because He was not with them constantly as before the resurrection, but appeared and withdrew again, elevating their thoughts and not allowing them to cling to Him in the same manner as before. With great caution and wisdom He gradually developed in them two aspects — both faith in His resurrection and the conviction to regard Him as above man, although the one contradicted the other, because from faith in the resurrection there was bound to arise the notion of many human aspects, while from His being above man — the opposite. Nevertheless, both were confirmed in their own time, namely "during forty days," from the day of the resurrection to the day of the ascension into heaven. During these days He both ate and drank with them, showing by this that He was the very One who was crucified and buried and rose from the dead. Why then did He appear not to all, but only to the apostles? Because to many who did not understand this ineffable mystery, His appearance would have seemed a phantom. If even the disciples themselves at first did not believe and were troubled, and even needed to touch Him with their hand and to share a meal with Him, then how would His appearance have struck the crowd? For this reason He made the proof of His resurrection indisputable and universal through the miracles that the apostles performed by the power of the grace they received; so that the resurrection became an evident fact not only for those who had to be convinced of it with their own eyes, but also for all people of subsequent ages. The Lord Himself called the Kingdom, in which He promised the disciples to drink a new cup together with them, the Kingdom of the Father, calling the new drink that which He drank together with them after His resurrection; at that time He also partook of new food together with them — He partook not in the same manner as He had eaten and drunk with them before, prior to the resurrection, because then, having become like us in all things except sin, He ate and drank as we do, voluntarily allowing the flesh to demand the necessary consumption of food; therefore He voluntarily permitted the state of hunger. But after the resurrection He drank and ate no longer out of necessity, but only so that all might believe in the reality of His bodily nature, and likewise that He suffered voluntarily and rose again, as befits God. Thus, He called the extraordinary food that He ate and the extraordinary drink that He drank together with the disciples after the resurrection new food and new drink — that is, partaking of common salt and common food with them. But how this was — it is not for us to explain, because it was something extraordinary; it occurred not because nature demanded food, but out of condescension, for the purpose of proving the resurrection.”

“In order to raise us to hope, he ascended to the heavenly glory which we hope for. But because hope does not arise except from faith in future immortality, therefore he did not ascend immediately, but with an interval of forty days interposed, in which through many signs and proofs he established the true resurrection, by which the mind might be strengthened in faith and lifted up to hope for heavenly glory.”

“He orders them to await the promise of the Father, which has been heard from his mouth. Certainly, the discourse even now is concerned with the promise of his Father. Consequently, the manifestation of the Spirit is through the effects which these powers produce. [Awaiting the promise of the Father,] the gift of the Spirit is not hidden where there is the word of wisdom and where the words of life are heard. The effects of the powers produced by the Spirit are not fully manifest where there is the [rational] perception of the divine knowledge in order that we may not be like the animals, unaware of the author of our life through our ignorance of God, nor even through our faith in God in order that we may not be outside the gospel of God by not believing the gospel of God. The Spirit is not manifested only through the gift of healing in order that by the cure of infirmities we may render testimony to the grace of him who has granted these gifts; or through the performance of miracles in order that the power of God may be recognized in what we are doing; or through prophecy in order that through our knowledge of the doctrine it may be known that we have been taught by God; or through the distinguishing of spirits in order that we may perceive whether anyone speaks through a holy or an evil spirit; or through the various kinds of languages in order that the sermons in these languages may be offered as a sign of the Holy Spirit who has been given; or in the interpretation of the languages in order that the faith of the hearers might not be endangered through ignorance, since the interpreter of a language makes it intelligible for those who are not familiar with the language. Rather it is through all the diversities of these gifts that the effects of the Spirit are poured out for the profit of everyone.”

“"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."”

“And opening to them the mysteries of the Kingdom of God, He commanded them not to depart from Jerusalem. Why did He command them to do so? Earlier, when they were fearful and trembling, He led them out to Galilee so that they could fearlessly hear what He had to say to them, since they were ready to abandon the work to which they had been called. Now, when they had listened and spent forty days together, He commanded them not to depart from Jerusalem. Why was this? Because just as no one allows soldiers who must attack a great opposing force to go out against it before they have had time to arm themselves, and just as no one would agree to release horses before the charioteer has mounted, so too the Lord does not permit the apostles to appear at the contest before the descent of the Holy Spirit, lest the vast majority overpower and capture them. Moreover, the Lord does not permit them to depart from Jerusalem not only for this reason, but also because many here too were destined to believe, and thirdly, so that no one might say that, having left their own people, they went off to seek glory among strangers. Therefore they spread the undeniable proofs of the Resurrection among those very people who killed the Lord, who crucified and buried Him, and in that very city where they had the audacity to commit such lawlessness. When did they hear this command? When He said to them: "It is better for you that I go; for if I do not go, the Comforter will not come to you" (John 16:7); and again: "I will pray the Father, and He will give you another Comforter" (John 14:16). But why did the Comforter not come while He was still present, nor immediately after His departure, but eight or nine days later, that is, at the time when the day of Pentecost arrived? Furthermore, how is it that when the Holy Spirit had not yet descended, He said: "Receive the Holy Spirit" (John 20:22)? To this it must be said that He spoke thus in order to arouse in them the desire, readiness, and capacity to receive the Holy Spirit, and they received Him when He descended; or He spoke of what was yet to be as though it already existed and was present, just as when He spoke of the ability to "tread on serpents and scorpions and over all the power of the enemy" (Luke 10:19). However, it should also be said that the gifts of the Spirit are various and manifold: there is the gift of purification and perfection, the gift of sanctification and sanctifying power, the gift of tongues and prophecy, the gift of miracles and interpretation, and a multitude of other gifts. So, given the distinction and diversity of the gifts of the Spirit, nothing any longer prevented the apostles from receiving the grace of the Spirit in various ways. But the full communication of the Spirit to them, which made the apostles perfect and capable of perfecting others, was at Pentecost, when He descended upon them in the form of fiery tongues and entirely filled them with His power. The Lord departed, and then the Holy Spirit came, and He came at Pentecost and not immediately, so that they would be filled with longing and only then receive the grace. And if the Holy Spirit had come while the Son was still present, and then the Son had departed while the Spirit remained, there would not have been as much consolation for them, because they were very reluctant to part from their Teacher. Therefore He ascends and the Spirit comes not immediately, so that after some despondency He might awaken in the disciples a desire and awareness of the necessity of the promise given to them, and so that at the time of the descent they would experience pure and complete joy. Moreover, it was fitting that our flesh should first appear in the heavens and that the fullest reconciliation should be accomplished, and only then should the Holy Spirit descend. Know, then, what obligation to remain in Jerusalem the Lord placed upon them through the given promise. So that after the Ascension they would not scatter again, He holds them all there by this expectation, as if by certain bonds, and by the promise of more advantageous hopes disposes them toward a stronger desire for those hopes, even though they were unknown. But no one would err in saying that even then they received a certain power and grace of the Spirit — not such as to raise the dead, but they received the power to forgive sins. Therefore He also added: "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained" (John 20:23), showing by this what kind of power exactly He was granting them. At that time He clothed them with precisely this power; but after forty days He grants them the power to work miracles; therefore He also says: "ye shall receive power" (Acts 1:8), and so forth.”

“This grace was not in part, but his power was in full perfection; for as he who plunges into the waters and is baptized is encompassed on all sides by the waters, so were they also baptized completely by the Holy Spirit. The water, however, flows round the outside only, but the Spirit baptizes also the soul within, and that completely. And why do you wonder at this? Take an example from matter, a simple and common example, but one that helps the ordinary person. If the fire passing in through the mass of the iron makes the whole of it fire, so that what was cold becomes burning and what was black is made bright, if fire which is a body thus penetrates and works without hindrance in iron which is also a body, why wonder that the Holy Spirit enters into the very inmost recesses of the soul?”

“But you shall be baptized with the Holy Spirit not many days from now. The apostles had not yet been baptized, not with water, but with the Holy Spirit, whom we understand they had already been baptized, either with John's baptism (as some suppose), or (what is more credible) with Christ's baptism. For the ministry of baptizing had not been such that it had baptized servants through whom others would be baptized, for the ministry of that memorable humility was not lacking, when He washed their feet. Therefore, when the Lord said: For John indeed baptized with water, He did not add: But you shall baptize, but: But you shall be baptized with the Holy Spirit. For neither the apostles nor their followers, who baptize even to this day in the Church, can baptize otherwise than John, that is, with water, but only by invoking the name of Christ, the interior power of the Holy Spirit is present, which, with a man providing the water, purifies both the souls and bodies of the baptized, which was not done in John's baptism. For the Spirit had not yet been given, because Jesus had not yet been glorified (John VII).”

“Having said that they should wait for the promise of the Father, which they had heard from the Lord, He added: "for John baptized with water," etc., and by this He clearly shows His distinction from John, and no longer as obscurely as before, when He said: "He who is least in the Kingdom of Heaven is greater than he" (Matt. 11:11). Now He speaks clearly: "John baptized with water, but you… will be baptized with the Holy Spirit," and He shows that even they became greater than John, since they too would baptize with the Holy Spirit. He did not say: "I will baptize you with the Holy Spirit," but: "you will be baptized," everywhere leaving us examples of humility; since from John's testimony it is already known that it was the Lord who baptizes: "He will baptize you with the Holy Spirit and with fire" (Matt. 3:11). But how is it said "you will be baptized" when there was no water in the upper room? It is said this way because what was properly meant here was baptism by the Spirit, through Whom even the water itself becomes effective, just as it is also said of the Lord Himself that He was anointed, though He was never anointed with oil, but received the Spirit. However, it can be shown that the apostles were baptized not only with the Spirit but also with water, only at different times. Over us both baptisms are performed at the same time, but then they were performed separately, because the apostles were first baptized by John with water, and then with the Holy Spirit. Why then did the Lord not announce when the Holy Spirit would descend, but says only: "after a few days from now"? He says this so that they would not fall into despondency; and He did not say definitely when the Holy Spirit would descend so that, awaiting Him, they would constantly keep watch. And so, what is surprising in the fact that He does not tell them about the end of the world, when, for the reason we have indicated, He did not wish to announce even this near hour? The expression "you will be baptized" signifies the abundance and, as it were, the richness of communion with the Holy Spirit, just as one who is baptized in water, being immersed with the whole body, perceptibly feels this, as it were, whereas one who simply receives water is not entirely sprinkled, not over all parts of the body. And so, in what has now been said there is no contradiction with what is said in the Divine Gospels, for it is clear that although after the resurrection of Christ from the dead the apostles were told: "receive the Holy Spirit," and they did receive Him, yet there it is said precisely that they received the Holy Spirit. Here, however, the expression "you will be baptized with the Holy Spirit" signifies the outpouring and richness of the grace to guide others, which the Lord granted them upon ascending to the Father. Just as, having faith, they come to Him and say: "increase our faith" (Luke 17:5), so here too, to the communion of the Spirit that they already had, they received, upon the descent of the Holy Spirit upon them, the capacity for a more powerful union with Him.”

“Before the sending of the Holy Spirit, there was neither the full gift of the Holy Spirit for confirmation and public confession of the name of Christ, nor the plenary anointing of the mind for departure; therefore Christ only initiated and intimated these two Sacraments, namely confirmation and extreme unction. Confirmation he initiated by laying his hand on the little ones and by foretelling that the disciples would be baptized with the Holy Spirit.”

“For they longed for it now, they wished it now; that is, they wished to seize Him, and to make Him king. But the prophets foretold His kingdom according to that wherein He is Christ made man, and has made His faithful ones Christians. There will consequently be a kingdom of Christians, which at present is being gathered together, being prepared and purchased by the blood of Christ. His kingdom will at length be made manifest, when the glory of His saints shall be revealed, after the judgment is executed by Him, which judgment He Himself has said above is that which the Son of man shall execute. Of which kingdom also the apostle has said: "When He shall have delivered up the kingdom to God, even the Father.(1 Cor 15:24)"”

“"It is not for you to know times or seasons." He has hidden that from us so that we might keep watch and that each of us might think that this coming would take place during our life. For, if the time of his coming were to be revealed, his coming would be in vain, and it would not have been desired by the nations and the ages in which it was to take place. He has indeed said that he will come, but he did not define when, and thus all generations and ages thirst for him.”

“But neither is the Father deceived nor does the Son deceive. It is the custom of the holy Scriptures to speak thus, as the examples I have already given, and many others testify, so that God feigns not to know what he does know. In this then a unity of Godhead and a unity of character is proved to exist in the Father and in the Son; seeing that, as God the Father hides what is known to him, so also the Son, who is the image of God in this respect, hides what is known to him.”

“Intending to ask, they come to the Teacher together, so as to influence Him by their number; for they knew that His previous answer, namely: "of that day and hour no one knows" (Matt. 24:36), was such an answer not because of ignorance, but because He was avoiding the question. Therefore they ask again. When they heard that they were to receive the Holy Spirit, then they wished to learn about this and to be delivered from afflictions as those now worthy, since they did not want to subject themselves to extreme dangers again. They do not ask "when," but: "is it at this time that You are restoring the kingdom to Israel?" "Is it not now," they say — so strongly did they desire that day. It seems to me, however, that for them it was still unclear what this kingdom was, since the Holy Spirit had not yet come, Who would have instructed them. They do not ask: "when will it come," but: "are You restoring" it Yourself? So highly did they already think of Him.”

“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.”

“But when His disciples (who are our apostles) put this question to the all-knowing Christ, they were told: "It is not yours to know the times or the seasons which the Father hath put in His own power." [Acts 1:7] What if Christ, who knows what is expedient for us, knows this knowledge not to be expedient? Through Him I know that it is not ours to know the times which God has placed in His own power; but concerning the origin of souls, I am ignorant whether it is or is not ours to know. If I could be sure that such knowledge is not for us, I should cease not only to dogmatize, but even to inquire. As it is, though the subject is so deep and dark that my fear of becoming a rash teacher is almost greater than my eagerness to learn the truth, I still wish to know it if I can do so. It may be that the knowledge for which the psalmist prays: "Lord, make me to know mine end," [Ps. 39:4] is much more necessary; yet I would that my beginning also might be revealed to me.”

“Therefore He also converses with them without insistence, because He no longer says that "of that day and hour no one knows, neither the angels of heaven, nor the Son" (Mark 13:32), but rather says: "It is not for you to know the times or the seasons." He did not ascribe the knowledge of the fulfillment of times to the Father because He Himself did not know, but because the question itself was superfluous; and therefore He profitably answered it with silence. His purpose in this was to cut short the excessive curiosity of His disciples, since He was sending them to preach the Kingdom of Heaven, and not to designate the number of times. He does not tell them about this time, though He taught them far greater things — with the purpose that, as we have mentioned more than once, He might compel them to be watchful, and also because, not knowing this, they lost nothing, since He revealed to them truths far higher than this — He revealed that He is the Son of God, that He is equal to the Father, that He rose again, that there will be a resurrection of the dead, that judgment will come, and that He sat down at the right hand of the Father. Tell me then, what is more important — to know that He will reign, or when? Moses learned the beginning of the world and when and over how many ages it was created, and he counts the years, although to know the beginning is generally harder than the end. However, the apostles were not asking the Lord about the final consummation of the ages, "saying: is it at this time that You are restoring the kingdom to Israel?" But He did not reveal even this to them, and as He had answered before, deflecting them from this thought so that they would not think that deliverance from afflictions was near, but would know that they would yet be subjected to many dangers, so He answers now as well, only more gently: "but you shall receive power." Then, so that they would not ask Him again, He immediately ascended. Moreover, so that they would not ask: "Why do You leave us in perplexity regarding this matter?" — the Son says: "which the Father has placed in His own authority." But the authority of the Father is, of course, also the authority of the Son, because "as the Father raises the dead and gives life, so also the Son gives life to whom He will" (John 5:21). If in those cases where something extraordinary and miraculous must be accomplished, the Son acts with the same authority as the Father, then all the more so in cases requiring knowledge, because to raise the dead, and moreover with authority equal to that of the Father, is far more important than to know the day.”

“And so, when the Lord appointed his servants the apostles, that we might recognize that the creature was one thing and the grace of the Spirit another, he appointed them to different places, because all could not be everywhere at once. But he gave the Holy Spirit to all, to shed upon the apostles though separated the gift of indivisible grace. The persons, then, were different, but the accomplishment of the working was in all one, because the Holy Spirit is one of whom it is said, "You shall receive power, even the Holy Spirit coming upon you, and you shall be witnesses to me in Jerusalem and in all Judea and Samaria, and to the ends of the earth."The Holy Spirit, then, is uncircumscribed and infinite, who infused himself into the minds of the disciples throughout the separate divisions of distant regions and the remote bounds of the whole world whom nothing is able to escape or to deceive. And therefore holy David says, "Where shall I go from your Spirit, or where shall I flee from your face?" Of what angel does the Scripture say this, of what dominion, of what power, of what angel do we find the power diffused over many? For angels were sent to few, but the Holy Spirit was poured upon whole peoples. Who, then, can doubt that that is divine which is shed upon many at once and is not seen; but that that is corporeal which is seen and held by individuals?”

“And they did become witnesses by their miracles. This is so, for the grace of the Spirit is ineffable, and innumerable are his gifts. Moreover, this took place that you might learn that the gifts and the power of the Father and of the Son and of the Holy Spirit are one. What appears to be proper to the Father also belongs in reality to the Son and to the Holy Spirit. "How is it, then," you will say, "that no one comes to the Son 'unless the Father draw him'?" But this is shown to be true of the Son also, for he said, "I am the way; no one comes to the Father but through me." And notice that the same thing is true of the Spirit also. For "No one can say, 'Jesus Christ is Lord,' except in the Holy Spirit." And again, we are told that apostles have been given to the church, at one time by the Father, at another by the Son, and at another by the Holy Spirit, so we see that the varieties of gifts belong to the Father and to the Son and to the Holy Spirit.”

“Why then did Christ not answer what the disciples were asking, but said: "you shall receive power"? In answer to them He said: "it is not for you to know," and only then added: "but you shall receive power." These words explain in a certain way the descent and, so to speak, the outpouring of the Holy Spirit. Here it is necessary to mention the Phrygian heresy, which held that the Spirit the Comforter was sent two hundred years after the ascension of Christ upon women considered to be prophetesses, Priscilla and Maximilla, and upon Montanus, who was infected with the same madness as they; then, they say, the promise was fulfilled: "I will send" the Comforter "unto you" (John 16:7). — But why does He declare to them that which they did not ask about, namely: "you shall receive power"? Because He is the Teacher; and it is the calling of a teacher to teach not what the student wants, but what is profitable to know. Since before He had said: "Do not go on the path to the Gentiles, and do not enter a city of the Samaritans" (Matt. 10:5), wishing that the word of God be preached first to the Jews, and now it was to spread throughout the entire world, He fittingly adds "in all Judea and Samaria and even to the end of the earth." The saying "you shall be My witnesses" is both an exhortation and an immutable prophecy, because they bore witness to their preaching to the uttermost ends of the earth.”

“Why did He rise in the flesh in which He suffered, unless to show the resurrection of the flesh? And wishing to confirm this, when His disciples did not know whether to believe He had truly risen in the body, and were looking upon Him and doubting, He said to them, "Ye have not yet faith, see that it is I;" and He let them handle Him, and showed them the prints of the nails in His hands. And when they were by every kind of proof persuaded that it was Himself, and in the body, they asked Him to eat with them, that they might thus still more accurately ascertain that He had in verity risen bodily; and He did eat honey-comb and fish. And when He had thus shown them that there is truly a resurrection of the flesh, wishing to show them this also, that it is not impossible for flesh to ascend into heaven (as He had said that our dwelling-place is in heaven), "He was taken up into heaven while they beheld," as He was in the flesh.”

“That, however, which we have reserved for a concluding argument, will now stand as a plea for all, and for the apostle himself, who in very deed would have to be charged with extreme indiscretion, if he had so abruptly, as some will have it, and as they say, blindfold, and so indiscriminately, and so unconditionally, excluded from the kingdom of God, and indeed from the court of heaven itself, all flesh and blood whatsoever; since Jesus is still sitting there at the right hand of the Father, man, yet God-the last Adam, yet the primary Word-flesh and blood, yet purer than ours-who "shall descend in like manner as He ascended into heaven" the same both in substance and form, as the angels affirmed, so as even to be recognised by those who pierced Him.”

“He rose in such a way that they did not see it, but His ascension they did see; since even seeing did not resolve everything on this occasion: they saw the end of the resurrection, but did not see its beginning; they saw the beginning of the ascension, but did not see its end. Why? Because there it was unnecessary to see the beginning, since the Risen One Himself was before them and spoke of it, and since the tomb itself showed that He was not in it; but here it was necessary to know the end as well, since the eyes cannot reach the full height and sight could not determine whether He ascended into heaven or, having risen to a certain height, stopped. Therefore the Angels, appearing before them, revealed to them what they could not comprehend by means of sight. And the cloud lifted Him up because it is a symbol of the Lord's and Divine power, since in a cloud one cannot see a symbol of any other power. Therefore David also says of the Father: "You make the clouds Your chariot" (Ps. 104:3), and in another place: "Behold, the Lord rides on a swift cloud" (Isa. 19:1). And many other passages speak of the same thing. However, the Lord did this too not simply and not without purpose, but knowing that if He were to ascend invisibly to them, as He also descended and, even more so, as He came down, then even at the manifestation of the Spirit they would not believe that this was the very same Spirit Whom a few days before He had promised to send; knowing that in such a case He would prepare in them the suspicion that He Himself had not come from heaven either; knowing, finally, that in such a case, if having ascended invisibly He then called Paul from heaven, if He sent from there to Peter a sheet not made by hands (see Acts 10:11), they would not have believed that He was doing this after His departure from them in the flesh — knowing all this, He ascended "while they were looking toward heaven." From the cloud of the Virgin He enters into a cloud, and by means of a cloud ascends to where He was before. The expression "where He was" understand not in the sense of place, and not in the sense that He laid aside the flesh and His incarnate Divinity became as before incorporeal; no, the expression "where He was" — attend to me — points to the height of incorporeality within corporeality, to the greatness of bodilessness within bodiliness, to the self-existing value of His voluntary humiliation in the incarnation of His immutability, to the fact that in visible form He no longer moves about or dwells among people. They did not say "being lifted up" or "being carried," but "ascending." If He, before the cross, clothed still in a body subject to suffering and heaviness, walked upon the waters, then no one should doubt that He, after having received an incorruptible body, cleaved through the air.”

“And when they were by every kind of proof persuaded that it was himself [resurrected], and in the body, they asked him to eat with them, that they might thus still more accurately ascertain that he had truly risen bodily; and he did eat honeycomb and fish. And when he had thus shown them that there is truly a resurrection of the flesh, he also wished to show them that it is not impossible for flesh to ascend into heaven (as he had said that our dwelling place is in heaven), so "he was taken up into heaven while they beheld," just as he was in the flesh. If, therefore, after all that has been said, any one demand demonstration of the resurrection, he is in no respect different from the Sadducees, since the resurrection of the flesh is the power of God, and, being above all reasoning, is established by faith and seen in works.”

“After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the heavens; " at Pentecost, of course.”

“"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.”

“But first we must inquire what it means that when the Lord was born, angels appeared, yet they are not recorded as having appeared in white garments, whereas when the Lord ascended, angels who were sent are recorded as having appeared in white garments. For it is written thus: "While they were watching, he was lifted up, and a cloud received him from their sight. And while they were gazing into heaven as he went, behold, two men stood beside them in white garments." In white garments, joy and festivity of mind are shown. What does it mean, then, that when the Lord was born, angels appear not in white garments, but when the Lord ascended, angels appear in white garments, unless that then a great festivity was made for the angels, when God as man entered heaven? For when the Lord was being born, divinity seemed to be humbled; but when the Lord ascended, humanity was exalted. For white garments are more fitting for exaltation than for humiliation. Therefore at his assumption, angels ought to have been seen in white garments, because he who at his nativity appeared as humble God, at his Ascension was shown as exalted man.”

“Behold, two men stood by them in white apparel. White garments are more fitting for exaltation than for humiliation. And so, as the Lord ascends, angels appear in white garments, who are not said to appear in white clothing at the Lord's birth, because he who appeared humble as a God in his birth, appeared sublime as a man in his ascension. For the location is also fitting, while he, who was born as a man in a humble little city, returned to heaven from a high mountain.”

“Having said, "Why do you stand gazing into heaven?" — they did not allow them to remain any longer in that place and hope to see Him again, but urged them to return at last to Jerusalem for the work of preaching. Angels everywhere serve Him as Lord — both at His birth, and at His resurrection, and at His ascension, and before this, prior to His appearance in the world in the flesh. But the Angels appeared in such a way that people could see them. The expression "in white apparel" indicates either the purity of the Angels, or the illumination that was to be granted to the holy apostles. The expression "they saw Him" must be understood differently. Knowing that men of corrupted mind would appear who would say that He was not from heaven, or did not come from heaven, and did not ascend into heaven, but was transported to some place beyond the bounds of the earth — among whom are also the followers of the sect of Vitalis — knowing this, the Lord ascended before the eyes of the apostles, while they were gazing intently into heaven.”

“In us "after the flesh" implies our being in sins; "not after the flesh" implies not being in sins. In Christ, however, "after the flesh" implies his being subject to the affections of nature, such as thirst, hunger, weariness, sleep. (For "he committed no sin, and no deceit was found in his mouth." Therefore he also said, "Which of you convicts me of sin?" and again, "The ruler of this world is coming, and he has no power over me.") For him the phrase "not after the flesh," then, means being freed from even these things, not being without flesh. For indeed with the flesh he comes to judge the world, with a flesh that is impassible and unmixed. We too will advance toward this, when our body conforms "to the body of his glory."”

“[Daniel 7:13-14] "And behold, there came One with the clouds of heaven like unto the Son of man." He who was described in the dream of Nebuchadnezzar as a rock cut without hands, which also grew to be a large mountain, and which smashed the earthenware, the iron, the bronze, the silver, and the gold is now introduced as the very person of the Son of man, so as to indicate in the case of the Son of God how He took upon Himself human flesh; according to the statement which we read in the Acts of the Apostles: "Ye men of Galilee, why stand ye gazing up towards heaven? This Jesus who has been taken up from you into heaven, shall so come in like manner as ye have seen Him going into heaven" (Acts 1:11). "...And He arrived unto the Ancient of days, and they brought Him before His presence, and He gave unto Him authority and honor and royal power." All that is said here concerning His being brought before Almighty God and receiving authority and honor and royal power is to be understood in the light of the Apostle's statement: "Who, although He was in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, being made in the likeness of men, and was found in His condition to be as a man: He humbled Himself, becoming obedient unto death, even to the death of the cross" (Philippians 2:6-8). And if the sect of the Arians were willing to give heed to all this Scripture with a reverent mind, they would never direct against the Son of God the calumny that He is not on an equality with God. "...And He is the one whom all the peoples, tribes, and language-groups shall serve. His authority is an eternal authority which shall not be removed, and His kingdom shall be one that shall never be destroyed..." Let Porphyry answer the query of whom out of all mankind this language might apply to, or who this person might be who was so powerful as to break and smash to pieces the little horn, whom he interprets to be Antiochus? If he replies that the princes of Antiochus were defeated by Judas Maccabaeus, then he must explain how Judas could be said to come with the clouds of heaven like unto the Son of man, and to be brought unto the Ancient of days, and how it could be said that authority and royal power was bestowed upon him, and that all peoples and tribes and language-groups served him, and that his power is eternal and not terminated by any conclusion.”

“How did they see him go? In the flesh which they touched, which they felt, the scars of which they even probed by touching; in that body in which he went in and out with them for forty days, manifesting himself to them in truth, not in any falsity; not as an apparition, not as a shadow, not as a spirit, but as he himself said, not deceiving, "Handle and see, for a spirit does not have flesh and bones, as you see me to have." Now, indeed, that body is worthy of a heavenly dwelling place, not subject to death, not changeable through ages. For as he had grown to that age from infancy, so he does not decline to old age from the age which was young adulthood. He remains as he ascended. He is going to come to those to whom, before he comes, he wanted his word to be preached. So, therefore, he will come in a human form. The ungodly, too, will see this. Those placed to the right will see it too; those separated to the left will see it too, as it was written, "They shall see him whom they have pierced." If they will see him whom they have pierced, they will see the same body which they thrust through with a spear; [for] the Word is not struck by a spear. Therefore, the ungodly will be able to see this very one whom they were also able to wound. They will not see the God lying hidden in the body; after the judgment he will be seen by those who will be on the right. This, therefore, is why he said, "The Father judges no one but has given all judgment to the Son," because the Son will come, clearly visible, to the judgment, appearing in human body to human beings, saying to those on the right, "Come, blessed of my Father, receive the kingdom"; saying to those on the left, "Go into everlasting fire which was prepared for the devil and his angels."”

“"He will come," it says, not "He will be sent." "He will come in the same way," that is, with a body. This is what they desired to hear, and also that He will come again in the days of judgment on a cloud (cf. Matt. 24:30). The Evangelist calls the Angels "men," presenting the event in the form in which it appeared to sight, since the Angels had indeed taken on the appearance of men so as not to frighten them. Two men appeared because "by the mouth of two or three witnesses every word shall be established" (Matt. 18:16).”

“"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.”

“When did "then they returned"? When they heard what was said by the Angels, because they would never have torn themselves away from the place if the Angels had not informed them about the second coming. And it seems to me that this happened on a Sabbath, because Luke would not have indicated the distance in this way: "from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away." The length of the journey that Jews were permitted to travel on the Sabbath day was fixed. Josephus in his twentieth book of Antiquities relates that the Mount of Olives was eight stadia from Jerusalem. And Origen in his fifth book says: "The Sabbath journey was three cubits." Indeed, the holy tabernacle with the ark preceded the camp by such a distance and was placed at such a distance from it as worshippers were permitted to travel on the Sabbath. This distance is one mile.”

“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.”

“"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.”

“[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).”

“Now although they lived beforehand the life of freedom, as a pledge, yet they did not receive this freedom in themselves until they had first of all laboured in the life of abstinence, for it is written concerning them that immediately our Redeemer was taken up they returned to that upper chamber in which they were abiding, and that they lived there with much fasting, and in close confinement, and with sincere prayers, and bitter weeping, and that afterwards they were held to be worthy to receive the Paraclete. And if from the ascension of Christ into heaven, unto the descent of the Spirit the days of their abstinence were few, we must learn that they also tarried in this service of fasting and abstinence after they had received the Spirit, and in every place is it written concerning them that they fasted and prayed.”

“"Blessed," says He, "are the peacemakers; for they shall be called the sons of God." [Matthew 5:9] It behooves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity. This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord's commandments, maintained its charity. Divine Scripture proves this, when it says, "But the multitude of them which believed were of one heart and of one soul." [Acts 4:32] And again: "These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren." [Acts 1:14] And thus they prayed with effectual prayers; thus they were able with confidence to obtain whatever they asked from the Lord's mercy.”

“"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.”

“They sought by a swift path, with which it was possible to go a mile on their sabbath, the well-known walls where Mary, the gateway of God, the virgin mother of her Creator, formed by her own son, was sitting at a religious gathering. The second virgin put to flight the woes of Eve's crime; there is no harm done to the sex; she restored what the first took away. Let grief not raise up complaints or vex mourning hearts with groaning over the old law; these very forms of wickedness and crime rather cause delight at this bargain, and a better lot comes to the redeemed world from the fall. The person, not the nature [of a woman], caused ruin; in those days [of Eve] a pregnant woman [brought forth] peril. In these [of Mary] one grew great to bring forth God, the one begetting mortal things and the other bearing divine—she through whom the Mediator came forth into the world and carried actual flesh to the heavens.”

“All these were continually devoting themselves with one accord to prayer. Those who patiently continue in prayer are those who await the arrival of the Holy Spirit. For the Holy Spirit of discipline flees from deceit (Wisdom 1). Therefore, whoever desires to receive the promised gifts of the Holy Spirit must persist diligently in prayers steeped in fraternal love.”

“But how does he say, "with Mary the mother of Jesus"? Although the evangelist said that "from that time the disciple… took Her to his own" (John 19:27), this in no way contradicts the foregoing, because if that very disciple was there, then nothing prevented Her from being present as well. Why does he not mention Joseph here? He does not mention him because Joseph had already died, for if the brothers believed and were present — they who had often expressed disbelief before — then all the more would Joseph have proved faithful and would not have wished to withdraw from the company of the apostles, had he still been alive, since he never expressed any doubt.”

“Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to "go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost." [Matt. 28:19] Immediately, therefore, so did the apostles, whom this designation indicates as "the sent." Having, on the authority of a prophecy, which occurs in a psalm of David, [Ps. 109:8] chosen Matthias by lot as the twelfth [Acts 1:15-20], into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith, and the seeds of doctrine, and are every day deriving them, that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches.”

“"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.”

“Foremost among the band of apostles, Peter had been called from his small boat; the scaly throng were wont to be caught by this fisher; suddenly, seen from the shore as he drew [his nets], he himself deserved to be drawn; Christ's fishing deigned to seize a disciple who must stretch the nets which are to catch the human race. To the hand that had borne the fishhook was transferred the key. He who had been eager to shift the dripping booty from the depths of the sea to the shore and to fill the craft with spoils, now in another area draws from the better waves [of baptism]; no longer pursuing his profits through the waters, he forsakes his profession. To him the Lamb entrusted the sheep which he saved by his passion; and he enlarges his flock throughout the whole world under this shepherd.”

“The Apostle Peter, therefore, after the resurrection of the Lord, and His assumption into the heavens, being desirous of filling up the number of the twelve apostles, and in electing into the place of Judas any substitute who should be chosen by God, thus addressed those who were present: "Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us: ... Let his habitation be desolate, and let no man dwell therein; and, His bishop-rick let another take;" -thus leading to the completion of the apostles, according to the words spoken by David.”

“"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.”

“Twelve constellations of the [stellar] choir shine and cast the brilliance of Olympus on the earth. Note what realization this light reveals: The world is divided by the regions of its four sides; a triune faith calls this [world to belief], in whose name [the world] is washed in the font. Therefore, four taken together three times makes up the whole figure which the twelvefold order possesses, and to the devout disciples, to whom this baptism is commanded, a mystic reason gave cause for making up again the former number.”

“"In those days," that is, in the days before Pentecost, "Peter, standing in the midst of the disciples, said," as the fervent disciple and the one to whom Christ entrusted His flock, and, finally, as the first. But pay attention: he does everything with the common consent and nothing on his own will and authority. He persuades even on the basis of prophecy and does not say that David said, but: "the Holy Spirit foretold through the mouth of David"; then he adds "concerning Judas, who was the guide of those who seized Jesus." Notice here too the wisdom of this man — notice how in the narrative he does not insult and does not speak of Judas as despised and most despicable, but simply states what happened.”

“"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.”

“Then he adds "concerning Judas, who was the guide of those who seized Jesus." Notice here too the wisdom of this man — notice how in the narrative he does not insult and does not speak of Judas as despised and most despicable, but simply states what happened; and he does not say that the Jews acquired, but: Judas "acquired the field," and rightly so, because the owner in fairness should be considered the one who put up the money, even if others made the purchase. And the payment was his.”

“God is no respecter of persons. Even Saul and Judas had been good at one time. How could someone who was not good have a share in the Savior's ministry? In the plan of God it was decided that we would be considered worthy for the time for which he was chosen. It is no wonder that these men were considered good, because all nature is good and no substance is evil, but rather transgression, which arises from the will.”

“Judas did not die by hanging, but lived on, having been cut down before he was suffocated. And the acts of the apostles show this, that falling head long he burst asunder in the midst, and all his bowels gushed out. This fact is related more clearly by Papias, the disciple of John, and the fourth book of the Expositions of the Oracles of the Lord as follows: Judas walked about in this world a terrible example of impiety; his flesh swollen to such an extent that, where hay wagon can pass with ease, he was not able to pass, no, not even the mass of his head merely. They say that his eyelids swelled to such an extent that he could not see the light at all, while as for his eyes they were not visible even by a physician looking through an instrument, so far have they sunk from the surface. His genitals appeared entirely disfigured, nauseous and large. When he carried himself about discharge and worms flowed from his entire body through his private areas only, on account of his outrages. After many agonies and punishments, he died in his own place. And on account of this the place is desolate and uninhabited even now. And to this day no one is able to go by that place, except if they block their noses with their hands. Such judgment was spread through his body and upon the earth.”

“"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.”

“And he indeed obtained a field from the reward of iniquity. He who sold the Lord of life, having lost the land of the living, possesses a field of blood and eternal death, the memory of his crime and his name. Otherwise, Judas himself did not deserve to possess the potter's field bought with the price of blood, who, having returned the thirty pieces of silver, immediately punished the crime of treachery with a more criminal death. But, according to the manner of sacred speech, it is said he possessed what he caused to be possessed. As the blessed Job says: "And my clothes will abhor me," that is, my corruptible members will render me abominable.”

“He speaks of the punishment which Judas suffered in the present life, and not of the future punishment, because the souls of weak people do not pay as much attention to the future as to the present. Observe: he elaborated not on the transgression, but on the punishment for it, because Judas did not die in the noose, but lived on even after, since he was taken down before he strangled to death. Papias, a disciple of John, relates this more clearly in the fourth book of the Exposition of the Sayings of the Lord. He says thus: "Judas presented a great example of impiety in this world, whose body swelled to such a degree that he could not pass where a wagon could drive through, and not only could he himself not pass, but not even his head alone. The lids of his eyes, they say, swelled so much that he could not see the light at all, and his eyes themselves could not be seen even by means of a medical dioptra, so deep were they from the outer surface… After great sufferings and torments he died, they say, on his own estate; and that estate remains deserted and uninhabited even to this day; even to this day no one can pass by that place without holding their nostrils with their hands. Such is the stench that spread from his body even to the ground." This served as a certain consolation for the apostles. But just as the bowels of Judas burst open, so too did the bowels of the heretic Arius.”

“"You shall not steal:" [Exodus 20:15] for Achan, when he had stolen in Israel at Jericho, was stoned to death; [Joshua 7:1] and Gehazi, who stole, and told a lie, inherited the leprosy of Naaman; [2 Kings 5:27] and Judas, who stole the poor's money, betrayed the Lord of glory to the Jews, [John 12:6] and repented, and hanged himself, and burst asunder in the midst, and all his bowels gushed out; [Matthew 27:5; Acts 1:18] and Ananias, and Sapphira his wife, who stole their own goods, and "tempted the Spirit of the Lord," were immediately, at the sentence of Peter our fellow-apostle, struck dead. [Acts 5:1-11]”

“"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.”

“This revenge on Judas is not empty. It denies funeral rites and comes thus as acceptable punishment for an unjust income. He had lately bought fields with the price of his death. He had purchased ground with the name of Blood, reusing tombs for foreign ashes, [appearing to] make the earth fruitful by means of the graves; this wicked one is denied the fertility of his own field and is alone excluded from the lands which bear sepulchers. His cruel trumpet [voice] began the gory wickedness. He is the standard bearer who, by planting a kiss, by a sign of peace, waged war as a wolf on the Lamb.”

“And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akeldama. It says in their language who were inhabitants of Jerusalem, because certainly, even though both spoke Hebrew, the propriety of the language of Jerusalem differed from that of the Galileans, from whom were the apostles, which we learn in the story of the Lord's passion, where Peter, even against his will, was revealed by his speech to be a Galilean.”

“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.”

“Not only does the saying hold true in the time of Judas, but even today. If Judas lost his office of apostle, let priest and bishop be on guard lest they, too, lose their ministry. If an apostle fell, more easily is it possible for a monk to fall. Virtue is not lost, even though man falls and perishes. The Lord continues to lend out his money at interest; if anyone who receives it does not double it, it is taken away and given to another who already has some. The Lord's money cannot lie idle.”

“Let his habitation be desolate, and let there be no one to dwell in it, and let another take his office. Indeed, these verses are clear and openly explained by the blessed Peter, because Judas received the deserved punishment for his transgression, and going to his own place, namely infernal hell, he deserted the common habitation of human conversation by an untimely and impious death, and nonetheless, with the holy Matthias taking his place in the ministry and apostleship, the most sacred sum of apostolic perfection was restored. But it is to be noted that the whole testimony is not taken from the one hundred and eighth psalm according to the Vulgate Edition, but only the final part, while the former is from the sixty-eighth, in which it is said of the Jews: Let their habitation be desolate, and let there be no one to dwell in their tents. For while the blessed Peter wished to confirm both the rejection of Judas and the election of Matthias with prophetic testimonies, he joined the testimony which was specifically about Matthias's episcopate with that which was generally placed about the rejection of the Jews, among whom Judas was also numbered. This, I know not by which first unskilled editor, was added to the one hundred and eighth psalm. When he saw these verses put together by the blessed Peter, and his Psalter not having them together, he began to think his Codex falsified, and presumed to add what he did not have. In the same way, eight verses from the thirteenth psalm were added in the Epistle of Paul to the Romans, which he had composed from various psalms and the prophet Isaiah. The first of these is: Their throat is an open sepulcher. The last: There is no fear of God before their eyes. These things which I have said, not only the Hebrew truth and the more correct edition of the seventy interpreters confirm, but also open reason proves, that in the same one hundred and eighth psalm, excepting these verses, there are thirty curses laid upon Judas Iscariot, according to the number of pieces of silver with which he did not fear to sell the Lord. The first of which is: Set a sinner over him. The last: And let them be covered with their own confusion as with a cloak.”

“The words "let his habitation be desolate" (see also Ps. 68:26) were said about this land and about the house of Judas, for what could be more desolate than a cemetery, and a public cemetery at that, which is what this land became? And the words: "let another take his office" (see also Ps. 108:8) point to the rank of the priesthood.”

“"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.”

“He presents the matter as shared with the brethren, so that it would not meet with objections and would not give occasion for disputes. Therefore at the beginning of the discourse he also said: "Men and brethren, it is necessary to choose from among you," — entrusting the choice to all, and at the same time granting honor to those chosen, and freeing himself from reproach on the part of anyone whatsoever. And that this is how it had to be, he himself says and brings a prophet as witness. From whom was the choice to be made? "From those who were with us the entire time." He says this because it necessarily had to be so. And he did not say: "from honorable men who are with us," because then it would have seemed that he was insulting the rest. But now the matter was decided by time.”

“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.”

“"Was together with us a witness of His resurrection," so that the company of disciples would not be diminished in any way. He says: "a witness of the resurrection," and not of anything else, for whoever proves worthy to testify that the Lord, who ate and drank with the disciples, and was crucified, and rose again — to such a person it is all the more possible and necessary to entrust testimony about the other events as well, because what was sought was the resurrection, since it was accomplished in secret, while the rest happened openly.”

“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.”

“But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition. That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm. The Book of Acts records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows: "And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said." [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.”

“They choose two: Joseph, surnamed the Just, and Matthias—a name, as they say, that means "God's small one" in the Hebrew language, and by calling [him, God] confirms him as humble. Oh, how different are human from heavenly judgments! He who was just according to the praise of humankind is surpassed by the merit of a small one.”

“"And they appointed two." Why not many? So that no great disorder would arise, and besides, the matter concerned only a few. What kind of men were they? Perhaps they were from the number of the Seventy who had been with the twelve apostles, or from other believers, but more fervently believing and more devout than the rest. Such were both Joseph and Matthias. He calls Joseph both Barsabbas and Justus, perhaps because among them these names referred to one person; but perhaps a new name was also given on account of a change in way of life; finally, the surname was perhaps assigned according to one's occupation. Why does James, who had received the episcopate in Jerusalem, not begin the discourse, but yields the right to address the people to Peter? Because he was filled with humility; at that time they thought nothing of human considerations, but had in view the common benefit. For this very same reason the apostles also yield the seat to him and do not rival him, and do not contend with him.”

“"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.”

“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.”

“"To go to his own place." The place which Matthias was worthy to occupy, Luke calls "his own" or "one's own," because just as Judas, even before he fell from it, from the time he became sick with the disease of love of money and betrayal, was already alienated from this place, so too even before Matthias occupied this place, from the time he made himself worthy of such a gift, it became his own possession. And in another sense: "to his own place": each person by his own deeds prepares for himself either a good or a bad place. So when Luke says this, he says that Judas went "to his own place" — a bad one, which he prepared for himself by the betrayal of Jesus; because places are not good or bad for us by nature, but by our own deeds we prepare a place for ourselves. The word "place" has many meanings. It signifies, among other things, a certain office; thus, we say "the place of a bishop or a presbyter." One can see the same thing also from the opposite perspective, depending on how each person prepares his own place for himself by his own deeds: thus one can hold the place of a false teacher and a false apostle, just as of a tyrant and an author of other criminal deeds. So, since Judas too, having been carried away by the passion of avarice, took the place of a traitor, it is rightly said of him: "to go to his own place." Having lost through his actions his place in the ranks of the apostles, he prepared for himself "his own place."”

“"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.”

“This saying, "I have chosen you twelve," may be understood in this way, that twelve is a sacred number. For the honor of that number was not taken away because one was lost, for another was chosen into the place of the one that perished. The number remained a sacred number, a number containing twelve. These twelve were to make known the Three [the Trinity] throughout the whole world, that is, throughout the four quarters of the world. That is the reason of the three times four. Judas, then, only cut himself off; he did not profane the number twelve. He abandoned his Teacher, but God appointed a successor to take his place.”

“And they gave forth their lots, etc. This example, or because the prophet Jonah was caught by lot, should not be indiscriminately relied upon for lots, "since the privileges of individuals," as Jerome says, "can by no means make a common law." For there, even the Gentile men, driven by the storm, sought the author of the danger by lot, and here Matthias is chosen by lot, lest the selection of the apostles seem to differ from the command of the old law, where the high priest was commanded to be sought by lot, as it is said about Zechariah: According to the custom of the priesthood, it fell to him by lot to put incense (Luke 1). Therefore, as I think, he was then chosen by lot, so that by the type it might be figured that a true priest should always have been sought, until he came for whom it was reserved, who not by the blood of sacrifices, but by his own blood entered once into the holy places having obtained eternal redemption (Hebrews 9). Whose sacrifice, offered at the time of Passover, but truly consumed on the day of Pentecost when the Holy Spirit appeared in fire. For it was the custom of the old to consume victims accepted by God with heavenly fire. Therefore, until the truth was fulfilled, it was allowed to practice the figure. Hence it is that Matthias, who is ordained before Pentecost, is sought by lot; but the seven deacons afterward are not ordained by lot, but only by the election of the disciples and the prayer and imposition of hands by the apostles. But if any, compelled by some necessity, think that God should be consulted by lots as an example of the apostles, let them see that the apostles themselves did this not except by gathering the brotherhood and pouring out prayers to God.”

“Everywhere he calls the election "receiving a lot," showing by this that everything occurs according to God's love for mankind and God's choosing, and reminding them of ancient events, because just as the Levites, so also them God chose for Himself by lot. Why do they prefer election by lot? Because they did not yet consider themselves worthy to learn about this through any sign, and the Holy Spirit had not yet descended upon them; nor was there need for a sign, because the lot held great significance. If already in the case when neither prayer nor the wisdom of men helped to determine the correct judgment regarding Jonah, but on the contrary, the lot meant so much, then all the more so in this case.”

“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.”