Acts 2 · The Lantern

The Holy Spirit at Pentecost

And during the arriving of the day of Pentecost, they were all together in one place.

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect in…

To the Hebrew people, now freed from Egypt, the law was given on Mount Sinai fifty days after the immolation of the paschal lamb. Similarly, after the passion of Christ in which the true Lamb of God was killed, just fifty days after his resurrection, the Holy Spirit fell upon the apostles and the whole group of believers.

Why did this happen "when the day of Pentecost had come"? Because when the sickle was to come down upon the harvest, when it was time to gather the fruits, then the sickle of the word also had to come down; and as if in place of a sickle, the sharpened Holy Spirit descended. And Christ says: "The harvest is plentiful, but the laborers are few" (Matt.

And suddenly there came out of heaven a sound like the rushing of a violent wind, and it filled all the house where they were sitting.

That the Holy Spirit has frequently appeared in fire. In Exodus: "And the whole of Mount Sinai smoked, because God had come down upon it in fire." Also in the Acts of the Apostles"And suddenly there was made a sound from heaven, as if a vehement blast were borne along, and it filled the whole of that place in which they were sitting.

Suddenly a sound and not invisibly the descent of the Spirit, and from heaven, so that it might strike the assembled with greater astonishment and raise them up, and make ready to gather all together. And with sensation, so that the wonder may be made undeniable.

At first He had given the Holy Spirit to the world in a secret way, but He did it manifestly after He had ascended on high, for this Holy Spirit was the cleansing, enlightening, and perfecting Hierarch, and the Holy Spirit came down into the heavenly and sub-heavenly hierarchies.

And there appeared to them dividing tongues as of fire, and it sat upon each one of them,

and they were all filled with the Holy Spirit and began to speak in other tongues, even as the Spirit was giving to them to utter forth.

The Galilean Peter or Andrew spoke Persian or Median. John and the other apostles spoke all the tongues of various nations, for the thronging of multitudes of strangers from all parts is not something new in Jerusalem, but this was true in apostolic times. What teacher can be found so proficient as to teach people in a moment what they have not learned?

"He heard a tongue which he knew not." We must interpret tongue here as the precepts of the New Testament, for if you understand it as "language," how did the Jewish people hear a tongue that they did not know, when we are sure that the Lord Christ spoke in Hebrew?

The grace of God was pleased to ordain from the beginning that the word of the apostles should be effective; for what use are preachers if there are no listeners?

Now there were dwelling in Jerusalem Jews, devout men, from every nation of those under heaven.

Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these "devout men from all nations." Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what?

Now there were Jews living in Jerusalem, devout men, from every nation under heaven. I think it fitting to inquire who these were, and from what captivity the Jews. Since indeed the one that was in Egypt or Babylon had already been completed.

"Devout men." The very fact that, having left their homelands, they dwelt in Jerusalem was a sign of their devoutness. Especially since people who had set out from various countries to take up residence in Jerusalem had left behind homes and relatives.

Now when this sound was happening, the multitude came together and was confounded, because each one was hearing them speaking in their own language.

They were amazed then and were marveling, saying, “Behold, are not all these who are speaking Galileans?

And how do we ourselves hear, each in our own language in which we were born?

Parthians and Medes and Elamites, and those inhabiting Mesopotamia, Judea also and Cappadocia, Pontus and Asia,

For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed,-Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourn…

This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learnt from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest.

And those who inhabit Mesopotamia, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia. These provinces which are named after Judea, indeed all speak Greek, but if they sounded nothing different from the custom of their homeland, they would not by any means be mentioned with such a subtle distinction of languages.

Phrygia both and Pamphylia, Egypt and the parts of Libya that are around Cyrene, and those visiting here from Rome, Jews and proselytes,

Cretans and Arabs — do we hear them speaking in our own tongues the great things of God?”

All were amazed then and they were perplexed, other to other saying, “What does this intend to be?”

Others, however, mocking were saying that “Of new wine they are filled.”

For in truth the wine was new, the grace of the New Testament. But this new wine was from a spiritual vine, which already had often borne fruit in the prophets and sprouted forth in the New Testament.

There were also some of those who understood, perhaps the baser sort, mocking the rites as if they were the products of drunkenness; for if they had not understood, they would not have attributed the matter to drunkenness. But if they understood what was being said, you will ask, how did they dare to mock?

But pay attention to the madness of the others: "they are full," they say, "of sweet wine," even though the time was not such as would allow one to suppose anything of the sort, because it was the feast of Pentecost and the third hour; but malice stops at nothing.

Peter Addresses the Crowd

Having stood up, however, Peter with the eleven, he lifted up his voice and spoke forth to them: “Men of Judea, and all you who are inhabiting Jerusalem, this should be known to you, and give heed to my declarations.

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, "Be this known unto you all and hearken unto my words." But he begins by saying, "Ye men of Judea." By the expression "Judea," I take him to mean those that lived in Judea.

"But Peter standing up with the eleven, lifted up his voice, and spoke to them," etc. But blessed Peter, standing up with the eleven apostles, spoke with a loud voice, saying that, seeing it was but the third hour of the day, they were not, as some thought, drunk with must, but rather filled with the honor of the Holy Ghost.

Above you saw providence; here observe courage, because if all the listeners were amazed, then was it not equally amazing that a simple and unlearned man raised his voice amid such a multitude, despite the fact that there were both slanderers and those capable of killing? Is this not beyond human strength?

For these are not drunkards, as you yourselves suppose; for it is the third hour of the day,

For he who, according to Mark, was crucified at the third hour, has now at the third hour sent his grace. For his grace is not one and the Spirit's another, but he who was then crucified and had promised, fulfilled what he had promised.

The third hour became celebrated by the heavenly sayings: the one God has this number, a single Substance distinguished by three Persons; [a Substance] that many proofs demonstrate to us is also at the same time demonstrated by the hour.

He did not say: "they are not drunk, as you" slander, but: "as you suppose," because he already speaks more gently and does not wish to insistently prove that they said this out of malice, but attributes ignorance to them rather than exposing them for impiety, preparing for them a path to conversion.

but this is that spoken through the prophet Joel:

Since, then, Christ was announced by the Creator, "who formeth the lightning, and createth the wind, and declareth unto man His Christ," as the prophet Joel says, since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,-it was demonstrated that they, by their being deprived of those powers of knowledge and understanding-wisdom…

Then he brought forward the prophecy of Joel, nowhere mentioning Christ here, and of the signs of which they were eyewitnesses, or that this had been his promise.

He refers not to the name of Christ, not to the promise of Christ, but to the promise of the Father. Note also the prudence of Peter. He did not pass over the prophecy in silence, but neither did he speak directly about what concerns Christ: that He, after being crucified and rising again, promised them, the apostles, this gift.

‘And it will be in the last days, says God, I will pour out of My Spirit upon all flesh, and your sons and your daughters will prophesy, and your young men will behold visions, and your elders will dream dreams.

" Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: "In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit." Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has…

"I will pour out of My Spirit upon all flesh." To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

It does not say: "I will pour out My Spirit," but: "of My Spirit." Not the Spirit, but the gift of the Spirit is poured out "upon all flesh," and specifically upon that which has believed, that is, upon the Gentiles.

And even upon My servants and upon My handmaidens in those days I will pour out of My Spirit, and they will prophesy.

And I will show wonders in the heaven above and signs on the earth below, blood and fire and vapor of smoke.

Then he goes on with the prophecy, which has in it also something terrible. "And I will show wonders in heaven above, and signs in the earth beneath." In these words he speaks both of the judgment to come, and of the taking of Jerusalem.

Blood and fire and vapor of smoke. The blood of the Lord's side, the fire of the Holy Spirit, the vapor of compunction and weeping. For as from fire comes smoke, so from the ardor of the Holy Spirit proceeds compunction.

With these words the prophet clearly foretells in advance both the future judgment, and the destruction of Jerusalem, and the captivity of the Jews, and the events that were to take place at the cross of Christ, and finally, what happened to the Jews as a result of the Roman war, when much blood was shed by the Romans in Judea, when smoke billowed from the burning of cities and…

The sun will be turned into darkness and the moon into blood, before the coming of the great and glorious day of the Lord.

For at that time the trumpet shall sound, and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye; and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable.

"Before that great and notable day of the Lord come." For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal?

The sun will be turned into darkness. The name of darkness in Greek is read in the singular number, that is, σκότος, which the Latin translator necessarily rendered in the plural as tenebras because he could not express it in the singular.

And it will be, everyone who shall call upon the name of the Lord will be saved.’

But what next? He again lets them take breath, adding, "And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved." This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

And it shall be: Everyone who calls upon the name of the Lord shall be saved. This is what Peter says elsewhere: For God is not a respecter of persons, but in every nation, whoever fears Him and works righteousness is accepted by Him (Acts X).

But the Lord says: "I will pour out of My Spirit… before the great day of the Lord comes." Say to the Jew: "If the Godhead has one person and one name, and if God speaks of Himself, then why did He not say: 'before My day comes'?" If, says Peter, you sin now with impunity, do not place your hope in this, because this is only the beginning of that great and difficult day.

Men, Israelites, hear these words: Jesus of Nazareth, a man set forth by God to you by miracles and by wonders and by signs which God did through Him in the midst of you, even as you yourselves know —

For Peter said, "Ye men of Israel, hear my words; Jesus of Nazareth, a man approved by God among you by powers, and wonders, and signs, which God did by Him in the midst of you, as ye yourselves also know: Him, being delivered by the determined counsel and foreknowledge of God, by the hands of wicked men ye have slain, affixing [to the cross]: whom God hath raised up, having lo…

Since Peter had urged them vehemently before, he now lets them go, not by flattering them, but by giving them rest and regarding them worthy of relief. Therefore he also makes a preface and recalls the forefather David, so that he might not alarm them, since he had introduced Jesus with his speech. For when they heard the prophet at his feet, they held back.

This word is not flattery; but since Peter had strongly rebuked them, he now condescends to them and reminds them of the forefathers, persuading them to recall their faith, and begins again from the beginning so as not to upset them, since he intended to remind them about Jesus. Previously, listening to the prophet, they could not be upset.

Him, delivered up by the determined plan and foreknowledge of God, having crucified through the hand of lawless men, you executed;

Then, having fallen upon the mention of that their sacrilegious outrage, observe how he endeavors to quit them of the crime: "Him," he says, "being by the determinate counsel and foreknowledge of God delivered up": adding however, "ye have taken, and by wicked hands have crucified and slain": for though it was predetermined, still they were murderers.

Since they advanced in their daring by means of the cross, he also attempts to free them by saying, "and foreknowledge of God," at once showing that his suffering was voluntary and that he ministered to the predestined, but even while clearing them he does not entirely abandon the charge against them.

Then, having attacked their lawlessness, he tries to relieve them of responsibility for it and says: "by the determined counsel," showing by this that they did not do what they dared by their own power, but because He Himself consented to it and because it was determined from above.

whom God raised up, having loosed the agony of death, inasmuch as it was not possible for Him to be held by it.

Sheol saw me and was shattered, and Death ejected me and many with me. I have been vinegar and bitterness to it, and I went down with it as far as its depth. Then the feet and the head it released, because it was not able to endure my face. And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable.

Light's glittering morn bedecks the sky, heaven thunders forth its victor cry, the glad earth shouts its triumph high, and groaning hell makes wild reply: While he, the King of glorious might, treads down death's strength in death's despite, and trampling hell by victor's right, brings forth his sleeping Saints to light.

Peter says (Acts 2:24): "Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that He should be held by it." Therefore it seems that He remained in hell until the hour of the Resurrection.

For David says about Him: ‘I was foreseeing the Lord before me through all times, because He is at my right hand, that I may not be shaken.

For the assertion, "Seeing that it was not possible that He should be holden of it," means this, that His rising was not common to the rest. Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning.

For David says in reference to Him, that is, in His person: I foresaw the Lord always before me, because He is at my right hand, that I may not be moved. By explaining what the Mediator of God and men did, He gives us who are pure men advice on how to avoid sins. For whoever continuously looks upon the presence of his Creator with the eye of his mind in no way turns to sins.

Next he brings forward David, who surpasses all human reason, because this kind of thing is prophecy, and says: "For David says concerning Him," and not concerning himself; and again he begins from the side of humility. Although this has been accomplished now, it was foreordained from of old: God consented to this from the beginning and foreordained it from the beginning.

Because of this my heart was glad and my tongue rejoiced, and now also my flesh will dwell in hope;

Again, David expressly (or rather the Lord in the person of the saint, and the same from the foundation of the world is each one who at different periods is saved, and shall be saved by faith) says, "My heart was glad, and my tongue rejoiced, and my flesh shall still rest in hope. For Thou shalt not leave my soul in hell, nor wilt Thou give Thine holy one to see corruption.

For this reason my heart was delighted, and my tongue exulted. For this reason, because He, indeed, stood at the right hand, and He attests that in His thoughts, joy and exultation arose in His tongue. And indeed, as the passion was threatening, He said: "My soul is sorrowful unto death," and He began to fear and be weary (Mark 14).

"Even my flesh shall rest in hope." Since Jesus, having accepted death, put off that flesh which He had assumed according to the plan of the economy, in order to raise it again from death, it is fitting that His flesh nourished itself with hope in expectation of the resurrection.

for You will not abandon my soul into Hades, nor will You allow Your Holy One to see decay.

Truly the prophet David also, according to the interpretation of the great Peter, said with foresight of him, "You will not leave my soul in hell, neither will you suffer your holy one to see corruption," while the apostle Peter thus expounds the saying, that "his soul was not left in hell, neither did his flesh see corruption." For his Godhead, which was the same before taking…

nor will you allow your Holy One to see corruption: For it happened on the third day that His flesh was given fresh life, it was demonstrated that it could not have suffered corruption.

Although the words "You will not leave my soul in Hades" are accepted by some as words spoken in the person of David, without, however, having the ability to prove their thought, nevertheless they rightly and piously say that the body rose to be incorruptible and spiritual, since the risen flesh after the resurrection is a spiritual and incorruptible body.

You have made known to me the paths of life; You will fill me with joy in Your presence.’

He overcame the opposition of the world because he moved not an inch from contemplation of the Father. There He has laid aside the hardships of this world; and His humanity is filled with the glorification of His whole majesty and rules united to the Word with the Father and the Holy Spirit forever.

You have made known to me the paths of life; you will fill me with joy with your face. These words are rightly understood not only of the Lord, who did not need any other guide to overcome the kingdom of death, but, once receiving the fullness of divine power and wisdom, he was able to destroy death by himself, rise to life, and ascend to the right hand of the Father; they also…

"The path of life," that is, that path which the souls of the righteous traversed together with the Redeemer, coming out from the nethermost places. In the words "You will fill me with joy before Your face," by "face" one should understand the manifestation of the Lord in the Divine image and His regard toward us, by which He more closely regarded us.

Men, brothers, it is permitted me to speak with freedom to you concerning the patriarch David, that he both died and was buried, and his tomb is among us unto this day.

A prophet therefore being, and knowing that God swore to him with an oath, out of the fruit of his loins to set upon his throne,

Then he proceeds to speak confidently to them concerning the patriarch David, that he was dead and buried, and that his sepulchre is with them to this day.

And even so it did not apply to Christ; rather David is praised again by the phrase "Being therefore a prophet," so that through the honor paid to him and his offspring the one from him, they may accept the account concerning the resurrection of the Christ. And he did not say that God had promised him, but it was greater and sacred, the, He sworn.

"God promised with an oath." He did not say "promised," but "promised with an oath," indicating by this the immutability of the promise. "To set on the throne." Throne is used in place of Kingdom in many places of Divine Scripture; for example: "Thy throne, O God, is forever" (Ps. 44:7). But in what way does He sit on the throne of David?

having foreseen, he spoke concerning the resurrection of the Christ, that neither was He left behind into Hades nor did His flesh see decay.

This Jesus God has raised up, of which we ourselves all are witnesses.

To the right hand of God therefore having been exalted, and the promise of the Holy Spirit having received from the Father, He has poured out this which you yourselves both are seeing and hearing.

"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father.

And again Peter ascribes the event to the Father. For he knows that this will draw on the listeners. Having spoken, "Having been exalted," and having approached the matter of the ascension, and that he is in the heavens. Therefore he did not speak plainly, saying that he is in the heavens.

By the expression "having been exalted," David indicated the ascension and that He (Jesus) is in the heavens, but even this was not clear at first. Look: at the beginning of his speech, when he also brought the prophet Joel as a witness, he did not say that Christ sent the Holy Spirit, but said that the Father sent Him.

For David did not ascend into the heavens; he says, however, himself: ‘The Lord said to my Lord, Sit at My right hand,

And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation-hear what was said by the prophet David.

We know that Christ took his seat at the right hand of the Father after his resurrection from the dead and his ascension into heaven. It is already accomplished. We do not see it, yet we believe it. We have read it in the sacred Books, we have heard it preached, we hold it by faith. And by the very fact that he was the son of David, he has become David's Lord.

"He himself says: 'The Lord said to my Lord…'" Here Peter speaks already without fear, since what was said above emboldened him. But what is the meaning of the words "The Lord said to my Lord!"? If David himself calls Him (Jesus) Lord, then all the more the Jews should not deny this.

until when I may place Your enemies a footstool of Your feet.’

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

"Until I make your enemies your footstool." This is what Peter elsewhere said about the Lord: "Whom heaven must receive until the times of restoration of all things" (Acts III). For then, when all times of refreshing come from the presence of the Lord, He will send Jesus Christ, who was preached to us from royal thrones, to judge the living and the dead (Wisdom XVIII).

By David's words "until I make Your enemies a footstool for Your feet," Peter instilled fear in them as a means of conquering them. And so as not to undermine their faith in him, he ascribes everything to the Father. After having spoken of great matters, he brings his discourse back again to the deeds of Jesus' humility.

Assuredly therefore should all the house of Israel know that God has made Him both Lord and Christ — this Jesus whom you yourselves crucified.”

Three Thousand Believe

Having heard then, they were pierced to the heart, and they said to Peter and the other apostles, “What shall we do, men, brothers?”

And when the multitudes exclaimed, "What shall we do then? "Peter says to them, "Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Ghost." Thus the apostles did not preach another God, or another Fulness; nor, that the Christ who suffered and rose again was one, while he who flew off on high was ano…

Peter's speech, moderated with gentleness, led them to regret. The phrase "they were pierced" (κατενύγησαν), instead of "they were struck" (ἐπλήγησαν), indicates that they suffered inwardly and judged themselves. Therefore they seek a remedy for the evil, and affectionately call them brothers, those whom they formerly mocked.

You see how much condescension there is and how it is more capable than severity of penetrating the hearts of people and softening them. Although the blessed Peter does remind them in this passage of their audacities, he reminds them gently, adding nothing offensive to them.

Peter then to them: “Repent,” he declared, “and let every one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit;

For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless the…

Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished them, saying, Repent, and be baptized every one of you. For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the sacrament of baptism.

Since the power that restores us is the power of the whole Trinity, which holy mother Church believes in the mind, confesses in word, and professes in sign, under the distinction and property, order and natural origin of the three persons: hence it is that for the expression of these things in the Sacrament which is the first of all Sacraments, and in which this power operates…

for the promise is to you and to your children and to all those at a distance, as many as the Lord our God may call to Himself.”

And in many other words he earnestly testified and was encouraging them, saying, “Be saved from this perverse generation.”

Those indeed therefore, having received his word, were baptized; and there were added on that day about three thousand souls.

For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however, [already] possessed the fear of God.

Those, therefore, who received his word were baptized. Another translation, according to the accuracy of the Greek truth, has it thus: Those indeed willingly accepting his word were baptized. By this interpretation it seems more clearly expressed that not some of those who had heard Peter's word, but all who had assembled to hear, willingly hearing this, were baptized.

Here is the fulfillment of the prophecy which says: "Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth in one moment? For as soon as Zion was in labor, she brought forth her sons" (Is. 66:8).

The Fellowship of Believers

Now they were steadfastly continuing in the teaching of the apostles and in fellowship, in the breaking of the bread and in the prayers.

But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.

"And they continued" it is written, "steadfastly in the doctrine" (or, "teaching") "of the Apostles": for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life. "And they continued with one accord in the Apostles' doctrine," etc.

"And they were persevering in the doctrine of the apostles," etc. As those who had converted continued devoutly in the doctrine that they had embraced, and as the apostles frequently performed great miracles, the fear of the Lord and the number of the faithful people increased daily.

And there was becoming awe upon every soul, and both many wonders and signs were taking place through the apostles.

"And fear came upon every soul": clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles.

For they did not despise those who happened to be there, but because Peter was a great figure, flowing from above, and showing the things to come by his promises, they were rightly afraid. For the works bore witness to the word. Just as before with Christ there were first signs, then teaching, then miracles, so now also.

"There was... fear on every soul," because they did not disregard what was happening as something accidental. Since Peter was filled with abundant grace and was revealing the promises and the future, it was very natural that they were seized with fear, especially since he confirmed his words with the miracles and signs he performed.

Now all those believing were together, and were having all things in common,

and they were selling the possessions and the goods and were dividing them to all, as anyone would have need.

For indeed, because when people make doles of money, there are apt to be insults, pride, grudging; therefore says the Apostle, "Not grudgingly, or of necessity."

They first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles' feet, as is read in the Acts of the Apostles. And distribution was made to each one as he had need, and none called anything his own, but they had all things common. And what is "together in unity"? They had, he says, one mind and one heart God-wards.

And the words "according to each one's need" he uses not simply, but in the sense of "stewardship," because this expression shows that the apostles did not act as the philosophers among the Greeks, of whom some abandoned their fields, and others threw much gold into the sea.

And every day steadfastly continuing with one accord in the temple, and breaking bread at each house, they were partaking of food with gladness and sincerity of heart,

Hearken too again to what Luke saith, "They did take their food with gladness and singleness of heart, praising God, and having favor with all the people." Why, do we not see even now that the simple and guileless enjoy the common esteem of all?

Concerning those early disciples who became apostles after the Ascension of our Lord into heaven it is thus written, "They all dwelt together, and they were of one mind and of one soul, and they were breaking bread in one house, and were receiving food in rejoicing, and they were praising God in the innocency of their heart, and no man said of the possessions which he had, They…

"Every day they continued with one accord in the temple." Not one day or two or three, but daily and with one accord, as if in one soul. Notice: the Jews who believed did nothing else but constantly remained in the temple, since, having become more attentive to the true faith, they were also filled with great reverence for this sacred place.

praising God and having favor with all the people. And the Lord was adding those who were being saved every day to them.

"True," you will say, "but prudence also is needed." Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt.

But the Lord added daily those who were being saved. In Greek it is read thus: But the Lord added to the Church those who were being saved, and then another narration begins.