Bible Verses and Early Church Commentary | Historical Christian Faith

¹ The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, ² Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: ³ To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: ⁴ And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. ⁵ For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. ⁶ When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? ⁷ And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. ⁸ But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. ⁹ And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. ¹⁰ And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; ¹¹ 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, shall so come in like manner as ye have seen him go into heaven. ¹² Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. ¹³ And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. ¹⁴ These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. ¹⁵ And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) ¹⁶ 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 guide to them that took Jesus. ¹⁷ For he was numbered with us, and had obtained part of this ministry. ¹⁸ Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. ¹⁹ And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. ²⁰ For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. ²¹ Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, ²² 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. ²³ And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. ²⁴ And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, ²⁵ That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. ²⁶ And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

[AD 220] Tertullian on Acts 1:1

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.

Source: The Prescription Against Heretics

[AD 407] John Chrysostom on Acts 1:1-4

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 you in order." [Luke 1:3] 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." [Luke 1:2] 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 you received what relates to Christ; much more will you receive what concerns the Apostles.

What then, (it may be asked), is it a question only of history, with which the Holy Spirit has nothing to do? Not so. For, if "those delivered it unto us, who from the beginning were eyewitnesses and ministers of the word;" then, what he says, is theirs. And why did he not say, 'As they who were counted worthy of the Holy Spirit delivered them unto us;' but "Those who were eyewitnesses?" Because, in matter of belief, the very thing that gives one a right to be believed, is the having learned from eyewitnesses: whereas the other appears to foolish persons mere parade and pretension. And therefore John also speaks thus: "I saw, and bare record that this is the Son of God." [John 1:34] And Christ expresses Himself in the same way to Nicodemus, while he was dull of apprehension, "We speak that we do know, and testify that we have seen; and no one receives our witness." [John 3:11] Accordingly, He gave them leave to rest their testimony in many particulars on the fact of their having seen them, when He said, "And do ye bear witness concerning Me, because you have been with Me from the beginning." [John 15:27] The Apostles themselves also often speak in a similar manner; "We are witnesses, and the Holy Spirit which God has given to those that obey Him." [Acts 2:32]; and on a subsequent occasion, Peter, still giving assurance of the Resurrection, said, "Seeing we ate and drank with Him." [Acts 10:41] For they more readily received the testimony of persons who had been His companions, because the notion of the Spirit was as yet very much beyond them. Therefore John also at that time, in his Gospel, speaking of the blood and water, said, he himself saw it, making the fact of his having seen it equivalent, for them, to the highest testimony, although the witness of the Spirit is more certain than the evidence of sight, but not so with unbelievers. Now that Luke was a partaker of the Spirit, is abundantly clear, both from the miracles which even now take place; and from the fact that in those times even ordinary persons were gifted with the Holy Ghost; and again from the testimony of Paul, in these words, "Whose praise is in the Gospel" [2 Corinthians 8:18]; and from the appointment to which he was chosen: for having said this, the Apostle adds, "But also appointed of the Churches to travel with us with this grace which is administered by us."

Now mark how unassuming he is. He does not say, The former Gospel which I preached, but, "The former treatise have I made;" accounting the title of Gospel to be too great for him; although it is on the score of this that the Apostle dignifies him: "Whose praise," he says, "is in the Gospel." But he himself modestly says, "The former treatise have I made — O Theophilus, of all that Jesus began both to do and to teach:" not simply "of all," but from the beginning to the end; "until the day," he says, "in which He was taken up." And yet John says, that it was not possible to write all: for "were they written, I suppose," says he, "that even the world itself could not contain the books written." [John 21:25] How then does the Evangelist here say, "Of all?" He does not say "all," but "of all," as much as to say, "in a summary way, and in the gross;" and "of all that is mainly and pressingly important." Then he tells us in what sense he says all, when he adds, "Which Jesus began both to do and to teach;" meaning His miracles and teaching; and not only so, but implying that His doing was also a teaching.

But now consider the benevolent and Apostolic feelings of the writer: that for the sake of a single individual he took such pains as to write for him an entire Gospel. "That you might have," he says, "the certainty of those things, wherein you have been instructed." [Luke 1:4] In truth, he had heard Christ say, "It is not the will of My Father that one of these little ones should perish." [Matthew 18:14] And why did he not make one book of it, to send to one man Theophilus, but has divided it into two subjects? For clearness, and to give the brother a pause for rest. Besides, the two treatises are distinct in their subject-matter.

But consider how Christ accredited his words by His deeds. Thus He says, "Learn of Me, for I am meek and lowly in heart." [Matthew 11:29] He taught men to be poor, and exhibited this by His actions: "For the Son of Man," He says, "has not where to lay His head." [Matthew 8:20] Again, He charged men to love their enemies; and He taught the same lesson on the Cross, when He prayed for those who were crucifying Him. He said, "If any man will sue you at the law, and take away your coat, let him have your cloak also" [Matthew 5:40]: now He not only gave His garments, but even His blood. In this way He bade others teach. Wherefore Paul also said, "So as you have us for an example." [Philippians 3:17] For nothing is more frigid than a teacher who shows his philosophy only in words: this is to act the part not of a teacher, but of a hypocrite. Therefore the Apostles first taught by their conduct, and then by their words; nay rather they had no need of words, when their deeds spoke so loud. Nor is it wrong to speak of Christ's Passion as action, for in suffering all He performed that great and wonderful act, by which He destroyed death, and effected all else that He did for us.

"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" [Acts 1:2]; i.e. they were spiritual words that He spoke 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" [Matthew 12:28]; for indeed the Holy Ghost wrought in that Temple. Well, what did He command? "Go 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." (Ib. 28:19-20.) 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 spoke unto you," says the Lord, "are Spirit") [John 6:63]; 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 learned these things through the Apostles, for what they heard, that did they tell. "To whom also He showed Himself alive." Having first spoken of the Ascension, he adverts to the Resurrection; for since you have been told that "He was taken up," therefore, lest you should suppose Him to have been taken up by others , he adds, "To whom He showed Himself alive." For if He showed Himself in the greater, surely He did in the minor circumstance. Do you see, 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. Upon this ground also we argue with unbelievers. For if He did not rise again, but remains dead, how did the Apostles perform miracles in His name? But they did not, say you, perform miracles? How then was our religion (ἔ θνος) instituted? For this certainly they will not controvert nor impugn what we see with our eyes: so that when they say that no miracles took place, they inflict a worse stab upon themselves. For this would be the greatest of miracles, that without any miracles, the whole world should have eagerly come to be taken in the nets of twelve poor and illiterate men. For not by wealth of money, not by wisdom of words, not by anything else of this kind, did the fishermen prevail; so that objectors must even against their will acknowledge that there was in these men a Divine power, for no human strength could ever possibly effect such great results. For this He then remained forty days on earth, furnishing in this length of time the sure evidence of their seeing Him in His own proper Person, that they might not suppose that what they saw was a phantom. And not content with this, He added also the evidence of eating with them at their board: as to signify this, the writer adds, "And being at table with them, He commanded." Acts 1:4] And this circumstance the Apostles themselves always put forth as an fallible token of the Resurrection; as where they say, "Who ate and drank with Him." [Acts 10:41]

And what did He, when appearing unto them those forty days? Why, He conversed with them, says the writer, "concerning the kingdom of God." [Acts 1:3] For, since the disciples both had been distressed and troubled at the things which already had taken place, and were about to go forth to encounter great difficulties, He recovered them by His discourses concerning the future. "He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father." [Acts 1:4] 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 you have heard of Me." [Acts 1:4] 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." [John 16:7] And again, "I will pray the Father, and He shall send you another Comforter, that He may abide with you." [John 14:16]

But why did the Holy Ghost come to them, not while Christ was present, nor even immediately after his departure, but, whereas Christ ascended on the fortieth day, the Spirit descended "when the day of Pentecost," that is, the fiftieth, "was fully come?" [Acts 2:1] And how was it, if the Spirit had not yet come, that He said, "Receive the Holy Ghost?" [John 20:22] In order to render them capable and meet for the reception of Him. For if Daniel fainted at the sight of an Angel [Daniel 8:17], much more would these when about to receive so great a grace. Either this then is to be said, or else that Christ spoke of what was to come, as if come already; as when He said, "Tread ye upon serpents and scorpions, and over all the power of the devil." [Luke 10:19] But why had the Holy Ghost not yet come? It was fit that they should first be brought to have a longing desire for that event, and so receive the grace. For this reason Christ Himself departed, and then the Spirit descended. For had He Himself been there, they would not have expected the Spirit so earnestly as they did. On this account neither did He come immediately after Christ's Ascension, but after eight or nine days. It is the same with us also; for our desires towards God are then most raised, when we stand in need. Accordingly, John chose that time to send his disciples to Christ when they were likely to feel their need of Jesus, during his own imprisonment. Besides, it was fit that our nature should be seen in heaven, and that the reconciliation should be perfected, and then the Spirit should come, and the joy should be unalloyed. For, if the Spirit being already come, Christ had then departed, and the Spirit remained; the consolation would not have been so great as it was. For in fact they clung to Him, and could not bear to part with Him; wherefore also to comfort them He said, "It is expedient for you that I go away." [John 16:7] On this account He also waits during those intermediate days, that they might first despond for awhile, and be made, as I said, to feel their need of Him. and then reap a full and unalloyed delight. But if the Spirit were inferior to the Son, the consolation would not have been adequate; and how could He have said, "It is expedient for you?" For this reason the greater matters of teaching were reserved for the Spirit, that the disciples might not imagine Him inferior.

Consider also how necessary He made it for them to abide in Jerusalem, by promising that the Spirit should be granted them. For lest they should again flee away after His Ascension, by this expectation, as by a bond, He keeps them to that spot. But having said, "Wait for the promise of the Father, which you have heard of Me," He then adds, "For John truly baptized with water, but you shall be baptized with the Holy Ghost not many days hence." (v. 4-5.) For now indeed He gives them to see the difference there was between Him and John, plainly, and not as heretofore in obscure hints; for in fact He had spoken very obscurely, when He said, "Notwithstanding, he that is least in the kingdom of heaven is greater than he:" but now He says plainly, "John baptized with water, but you shall be baptized with the Holy Ghost." [Matthew 11:11] And he no longer uses the testimony, but merely adverts to the person of John, reminding the disciples of what he had said, and shows them that they are now become greater than John; seeing they too are to baptize with the Spirit. Again, He did not say, I baptize you with the Holy Ghost, but, "You shall be baptized:" teaching us humility. For this was plain enough from the testimonyof John, that it was Christ Himself Who should baptize: "He it is that shall baptize you with the Holy Ghost and with fire" [Luke 3:16]; wherefore also He made mention of John.

The Gospels, then, are a history of what Christ did and said; but the Acts, of what that "other Comforter" said and did. Not but that the Spirit did many things in the Gospels also; even as Christ here in the Acts still works in men as He did in the Gospels: only then the Spirit wrought through the Temple, now through the Apostles: then, He came into the Virgin's womb, and fashioned the Temple; now, into Apostolic souls: then in the likeness of a dove; now, in the likeness of fire. And wherefore? Showing there the gentleness of the Lord, but here His taking vengeance also, He now puts them in mind of the judgment likewise. For, when need was to forgive, need was there of much gentleness; but now we have obtained the gift, it is henceforth a time for judgment and examination.

But why does Christ say, "You shall be baptized," when in fact there was no water in the upper room? Because the more essential part of Baptism is the Spirit, through Whom indeed the water has its operation; in the same manner our Lord also is said to be anointed, not that He had ever been anointed with oil, but because He had received the Spirit. Besides, we do in fact find them receiving a baptism with water [and a baptism with the Spirit], and these at different moments. In our case both take place under one act, but then they were divided. For in the beginning they were baptized by John; since, if harlots and publicans went to that baptism, much rather would they who thereafter were to be baptized by the Holy Ghost. Then, that the Apostles might not say, that they were always having it held out to them in promises [John 14:15-16], (for indeed Christ had already discoursed much to them concerning the Spirit, that they should not imagine It to be an impersonal Energy or Operation, (ἐ νέργειαν ἀνυπόστατον) that they might not say this, then, He adds, "not many days hence." And He did not explain when, that they might always watch: but, that it would soon take place, He told them, that they might not faint; yet the exact time He refrained from adding, that they might always be vigilant. Nor does He assure them by this alone; I mean, by the shortness of the time, but withal by saying, "The promise which you have heard of Me." For this is not, says He, the only time I have told you, but already I have promised what I shall certainly perform. What wonder then that He does not signify the day of the final consummation, when this day which was so near He did not choose to reveal? And with good reason; to the end they may be ever wakeful, and in a state of expectation and earnest heed.

For it cannot, it cannot be, that a man should enjoy the benefit of grace except he watch. Do you see not what Elias says to his disciple? "If you see me when I am taken up" [2 Kings 2:10], this that you ask shall be done for you. Christ also was ever wont to say unto those that came unto Him, "Do you believe?" For if we be not appropriated and made over to the thing given, neither do we greatly feel the benefit. So it was also in the case of Paul; grace did not come to him immediately, but three days intervened, during which he was blind; purified the while, and prepared by fear. For as those who dye the purple first season with other ingredients the cloth that is to receive the dye, that the bloom may not be fleeting; so in this instance God first takes order that the soul shall be thoroughly in earnest, and then pours forth His grace. On this account also, neither did He immediately send the Spirit, but on the fiftieth day. Now if any one ask, why we also do not baptize at that season of Pentecost? We may answer, that grace is the same now as then; but the mind becomes more elevated now, by being prepared through fasting. And the season too of Pentecost furnishes a not unlikely reason. What may that be? Our fathers held Baptism to be just the proper curb upon evil concupiscence, and a powerful lesson for teaching to be sober-minded even in a time of delights.

As if then we were banquetting with Christ Himself, and partaking of His table, let us do nothing at random, but let us pass our time in fastings, and prayers, and much sobriety of mind. For if a man who is destined to enter upon some temporal government, prepares himself all his life long, and that he may obtain some dignity, lays out his money, spends his time, and submits to endless troubles; what shall we deserve, who draw near to the kingdom of heaven with such negligence, and both show no earnestness before we have received, and after having received are again negligent? Nay, this is the very reason why we are negligent after having received, that we did not watch before we had received. Therefore many, after they have received, immediately have returned to their former vomit, and have become more wicked, and drawn upon themselves a more severe punishment; when having been delivered from their former sins, herein they have more grievously provoked the Judge, that having been delivered from so great a disease, still they did not learn sobriety, but that has happened unto them, which Christ threatened to the paralytic man, saying, "Behold you are made whole: sin no more, lest a worse thing come unto you" [John 5:14]: and which He also predicted of the Jews, that "the last state shall be worse than the first." [Matthew 12:45] For if, says He, showing that by their ingratitude they should bring upon them the worst of evils, "if I had not come, and spoken unto them, they had not had sin" [John 15:22]; so that the guilt of sins committed after these benefits is doubled and quadrupled, in that, after the honour put upon us, we show ourselves ungrateful and wicked. And the Laver of Baptism helps not a whit to procure for us a milder punishment. And consider: a man has gotten grievous sins by committing murder or adultery, or some other crime: these were remitted through Baptism. For there is no sin, no impiety, which does not yield and give place to this gift; for the Grace is Divine. A man has again committed adultery and murder; the former adultery is indeed done away, the murder forgiven, and not brought up again to his charge, "for the gifts and calling of God are without repentance" [Romans 11:29]; but for those committed after Baptism he suffers a punishment as great as he would if both the former sins were brought up again, and many worse than these. For the guilt is no longer simply equal, but doubled and tripled. Look: in proof that the penalty of these sins is greater, hear what St. Paul says: "He that despised Moses' law died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant an unholy thing, and has done despite unto the Spirit of grace?" [Hebrews 10:28-29]

Perhaps we have now deterred many from receiving baptism. Not however with this intention have we so spoken, but on purpose that having received it, they may continue in temperance and much moderation. 'But I am afraid,' says one. If you were afraid, you would have received and guarded it. 'Nay,' says he, 'but this is the very reason why I do not receive it — that I am frightened.' And are you not afraid to depart thus? 'God is merciful,' says he. Receive baptism then, because He is merciful and ready to help. But you, where to be in earnest is the thing required, dost not allege this mercifulness; you think of this only where you have a mind to do so. And yet that was the time to resort to God's mercy, and we shall then be surest of obtaining it, when we do our part. For he that has cast the whole matter upon God, and, after his baptism, sins, as being man it is likely, he may, and repents, shall obtain mercy; whereas he that prevaricates with God's mercy, and departs this life with no portion in that grace, shall have his punishment without a word to be said for him. 'But how if he depart,' say you, 'after having had the grace vouchsafed to him?' He will depart empty again of all good works. For it is impossible, yes, it is in my opinion impossible, that the man who upon such hopes dallied with baptism should have effected ought generous and good. And why do you harbor such fear, and presume upon the uncertain chance of the future? Why not convert this fear into labor and earnestness, and you shall be great and admirable? Which is best, to fear or to labor? Suppose some one to have placed you, having nothing to do, in a tottering house, saying, Look for the decaying roof to fall upon your head: for perhaps it will fall, perhaps not; but if you had rather it should not, then work and inhabit the more secure apartment: which would you have rather chosen, that idle condition accompanied with fear, or this labor with confidence? Why then, act now in the same way. For the uncertain future is like a decayed house, ever threatening to fall; but this work, laborious though it be, ensures safety.

Now God forbid that it should happen to us to fall into so great straits as to sin after baptism. However, even if anything such should happen, God is merciful, and has given us many ways of obtaining remission even after this. But just as those who sin after baptism are punished for this reason more severely than the Catechumens, so again, those who know that there are medicines in repentance, and yet will not make use of them, will undergo a more grievous chastisement. For by how much the mercy of God is enlarged, by so much does the punishment increase, if we do not duly profit by that mercy. What do you say, O man? When you were full of such grievous evils, and given over, suddenly you became a friend, and wast exalted to the highest honor, not by labors of your own, but by the gift of God: you again returned to your former misconduct; and though you deserved to be sorely punished, nevertheless, God did not turn away, but gave unnumbered opportunities of salvation, whereby you may yet become a friend: yet for all this, you have not the will to labor. What forgiveness can you deserve henceforth? Will not the Gentiles with good reason deride you as a worthless drone? For if there be power in that doctrine of yours, say they, what means this multitude of uninitiated persons? If the mysteries be excellent and desirable, let none receive baptism at his last gasp. For that is not the time for giving of mysteries but for making of wills; the time for mysteries is in health of mind and soundness of soul. For, if a man would not prefer to make his will in such a condition; and if he does so make it, he gives a handle for subsequent litigation (and this is the reason why testators premise these words: "Alive, in my senses, and in health, I make this disposal of my property:"), how should it be possible for a person who is no longer master of his senses to go through the right course of preparation for the sacred mysteries? For if in the affairs of this life, the laws of the world would not permit a man who was not perfectly sound in mind to make a will, although it be in his own affairs that he would lay down the law; how, when you are receiving instruction concerning the kingdom of heaven, and the unspeakable riches of that world, shall it be possible for you to learn all clearly, when very likely too you are beside yourself through the violence of your malady? And when will you say those words to Christ, in the act of being buried with Him when at the point to depart hence? For indeed both by works and by words must we show our good will towards Him. [Romans 6:4] Now what you are doing is all one, as if a man should want to be enlisted as a soldier, when the war is just about to break up; or to strip for the contest in the arena, just when the spectators have risen from their seats. For you have your arms given you, not that you should straightway depart hence, but that being equipped therewith, you may raise a trophy over the enemy. Let no one think that it is out of season to discourse on this subject, because it is not Lent now. Nay, this it is that vexes me, that you look to a set time in such matters. Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time [Acts 8:27]; no, nor the jailer, though he was in the midst of a set of prisoners, and the teacher he saw before him was a man scourged and in chains, and whom he was still to have in his custody. [Acts 16:29] But here, not being inmates of a jail, nor out on a journey, many are putting off their baptism even to their last breath.

Now if you still questionest that Christ is God, stand away from the Church: be not here, even as a hearer of the Divine Word, and as one of the catechumens: but if you are sure of this, and know clearly this truth, why delay? Why shrink back and hesitate? For fear, say you, lest I should sin. But do you not fear what is worse, to depart for the next world with such a heavy burden? For it is not equally excusable, not to have gotten a grace set before you, and to have failed in attempting to live uprightly. If you be called to account, Why did you not come for it? What will you answer? In the other case you may allege the burden of your passions, and the difficulty of a virtuous life: but nothing of the kind here. For here is grace, freely conveying liberty. But you fear lest you should sin? Let this be your language after Baptism: and then entertain this fear, in order to hold fast the liberty you have received; not now, to prevent your receiving such a gift. Whereas now you are wary before baptism, and negligent after it. But you are waiting for Lent: and why? Has that season any advantage? Nay, it was not at the Passover that the Apostles received the grace, but at another season; and then three thousand (Luke says,) and five thousand were baptized: (ch. 2:41; 4:4, and ch. x.) and again Cornelius. Let us then not wait for a set time, lest by hesitating and putting off we depart empty, and destitute of so great gifts. What do you suppose is my anguish when I hear that any person has been taken away unbaptized, while I reflect upon the intolerable punishments of that life, the inexorable doom! Again, how I am grieved to behold others drawing near to their last gasp, and not brought to their right mind even then. Hence too it is that scenes take place quite unworthy of this gift. For whereas there ought to be joy, and dancing, and exultation, and wearing of garlands, when another is christened; the wife of the sick man has no sooner heard that the physician has ordered this, than she is overcome with grief, as if it were some dire calamity; she sets up the greatest lamentation, and nothing is heard all over the house but crying and wailing, just as it is when condemned criminals are led away to their doom. The sick man again is then more sorely grieved; and if he recovers from his illness, is as vexed as if some great harm had been done to him. For since he had not been prepared for a virtuous life, he has no heart for the conflicts which are to follow, and shrinks at the thought of them. Do you see what devices the devil contrives, what shame, what ridicule? Let us rid ourselves of this disgrace; let us live as Christ has enjoined. He gave us Baptism, not that we should receive and depart, but that we should show the fruits of it in our after life. How can one say to him who is departing and broken down, Bear fruit? Have you not heard that "the fruit of the Spirit is love, joy, peace?" [Galatians 5:22] How comes it then that the very contrary takes place here? For the wife stands there mourning, when she ought to rejoice; the children weeping, when they ought to be glad together; the sick man himself lies there in darkness, and surrounded by noise and tumult, when he ought to be keeping high festival; full of exceeding despondency at the thought of leaving his children orphans, his wife a widow, his house desolate. Is this a state in which to draw near unto mysteries? Answer me; is this a state in which to approach the sacred table? Are such scenes to be tolerated? Should the Emperor send letters and release the prisoners in the jails, there is joy and gladness: God sends down the Holy Ghost from Heaven to remit not arrears of money, but a whole mass of sins, and do ye all bewail and lament? Why, how grossly unsuitable is this! Not to mention that sometimes it is upon the dead that the water has been poured, and holy mysteries flung upon the ground. However, not we are to blame for this, but men who are so perverse. I exhort you then to leave all, and turn and draw near to Baptism with all alacrity, that having given proof of great earnestness at this present time, we may obtain confidence for that which is to come; whereunto that we may attain, may it be granted unto us all by the grace and mercy of our Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.

Source: Homily 1 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 1:1

To many people this book, both its content and its author, is so little known that they are not even aware it exists. I have therefore taken this narrative for my subject, both to initiate those who are ignorant and so that such a treasure shall not remain hidden out of sight. For indeed it will profit us no less than the Gospels themselves, so replete is it with Christian wisdom and sound doctrine, especially in what is said concerning the Holy Spirit. Let us then not pass by it hastily but examine it closely. For here we can see the predictions Christ utters in the Gospels actually come to pass. Truth shines brightly through the facts themselves, and a great change for the better takes place in the disciples now that the Spirit has come upon them. For the words which they heard Christ say—“Anyone who has faith in me will do what I have been doing. He will do even greater things than these”—and the events which he foretold, that they shall be brought before rulers and kings and be scourged in their synagogues, that they shall suffer grievous things and overcome all, that the gospel shall be preached in all the world, all these came to pass in this book exactly as predicted, and many other things which he told them while he was with them.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 407] John Chrysostom on Acts 1:1

Consider how Christ validated his words through actions. “Learn from me,” he said, “for I am gentle and humble in heart.” He taught us to be poor and demonstrated this through action, for “the Son of man,” he says, “has no place to lay his head.” Again, he commanded us to love our enemies and taught this lesson on the cross, when he prayed for those who were crucifying him. He said, “If someone wants to sue you and take your tunic, let him have your cloak as well.” He gave not only his tunic but also his blood. He bid also the others to teach in this way. Therefore Paul also said, “as you have an example in us.” For nothing is more insipid than a teacher who shows his wisdom only in words, since he is then not a teacher but a hypocrite. For this reason, the apostles first taught by their conduct and then by their words. One may even say that they had no need of words, since their deeds spoke loudly. Even Christ’s passion may be called action, for in his passion Christ performed that great and wonderful act, by which he destroyed death and effected all else that he did for us.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 420] Jerome on Acts 1:1

Demetrius expelled Origen from the city of Alexander; but he is now thanks to Theophilus outlawed from the whole world. Like him to whom Luke has dedicated the Acts of the Apostles [Acts 1:1] this bishop derives his name from his love to God.

Source: LETTER 97.1

[AD 420] Jerome on Acts 1:1

For teaching is put to the blush when a person’s conscience rebukes him; and it is in vain that his tongue preaches poverty or teaches almsgiving if he is rolling in the riches of Croesus and if, in spite of his threadbare cloak, he has silken robes at home to save from the moth.

Source: LETTER 127.4

[AD 430] Augustine of Hippo on Acts 1:1

This statement teaches us that, previous to this, Luke had written one of those four books of the gospel which are held in the loftiest authority in the church. At the same time, when he tells us that he had composed a treatise of all that Jesus began both to do and teach until the day in which he commissioned the apostles, we are not to take this to mean that he actually has given us a full account in his Gospel of all that Jesus did and said when he lived with his apostles on earth. For that would be contrary to what John affirms when he says that there are also many other things which Jesus did, and if they should all be written down, the world itself could not contain the books. And besides, all agree that many things are narrated by the other Evangelists, which Luke himself does not mention in his history. The sense, therefore, is that he wrote a treatise of all these things to the extent that he made a selection out of the whole mass of materials for his narrative and introduced those facts which he judged fit and suitable to fulfill the duty laid upon him.

Source: HARMONY OF THE GOSPELS 4.8.9

[AD 435] John Cassian on Acts 1:1

O Theophilus: For our Lord taught us by His own example that we ought to keep to this order, as of Him it is said: “that Jesus began to do and to teach.

[AD 435] John Cassian on Acts 1:1

Take care then that you do not rush into teaching before doing, and so be reckoned among the number of those of whom the Lord speaks in the Gospel to the disciples, “So practice and observe whatever they tell you, but not what they do; for they preach but do not practice. They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger.”

Source: CONFERENCE 14.9

[AD 585] Cassiodorus on Acts 1:1

"The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach," etc. Having completed the treatise of the Gospel, which Luke says he did after the Lord's Resurrection, he declares, writing to Theophilus, that he has also collected the Acts of the Apostles, so that the undoubted perfection of the Christian faith may be made apparent by the most reliable witness accounts. Luke starts by saying that Jesus Christ, when he was about to ascend to the Father, commanded his disciples that they should not depart from Jerusalem, so that, although they had been baptized, they should be filled with the fullness of the Holy Ghost.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 1:1

The first treatise I have made, O Theophilus, concerning all that Jesus began to do and teach. He says that he wrote in the Gospel about all the acts and words of Christ, not that he could encompass all, lest he be opposed to John, who says: Indeed Jesus did many other signs in the presence of his disciples, which are not written in this book (John 20), but that he chose from all to make a treatise on those he judged suitable and congruent to suffice for his dispensation. Theophilus is interpreted as lover of God, or loved by God. Whoever, therefore, is a lover of God, let him believe that it is written for him, and find salvation here for his soul since Luke the physician wrote it. And it is to be noted that he says: What Jesus began to do and teach. To do first, and afterwards to teach. For Jesus, establishing a good teacher, taught nothing except what he did.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:1

I indeed made the first account, O Theophilus, concerning all that Jesus began to do and teach. What he says: Indeed the first, is not an adverb of order, according to the Apostle: First, I thank my God (Romans 1), but as it is easily evident from the Greek, first is a noun to be joined to what follows the discourse, so that the meaning is that he made the first discourse about Jesus by writing the Gospel, now he is about to make the second by adding the Acts of the Apostles. And indeed he fulfills the mention of the first discourse, when he adds: Until the day He was taken up, having given commands through the Holy Spirit to the apostles whom He had chosen, and then he made the beginning of the second discourse, when he follows: To whom he also presented himself alive after his passion by many proofs over the course of forty days, etc. For even if he testified in the Gospel that He ascended into heaven, and that the disciples returned to Jerusalem from Bethany, he did not however say there that over forty days after his passion he appeared to them frequently, that they questioned him about restoring the kingdom to Israel, that angels stood by them when he sought heaven, predicting that he would return in like manner, and other such things.

Source: Retractions on Acts

[AD 1107] Theophylact of Ohrid on Acts 1:1

O Theophilus: He writes to Theophilus, a man probably of some distinction, and a governor; for the form, "Most excellent" Lk 1:3, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus.

[AD 1263] Hugh of Saint-Cher on Acts 1:1

that Jesus began to do and to teach: He has shown the pattern of the good teacher, who does what He teaches.

[AD 1274] Thomas Aquinas on Acts 1:1

that Jesus began to do and to teach: Consequently, immediately after His baptism Christ adopted a strict form of life, in order to teach us the need of taming the flesh before passing on to the office of preaching.

[AD 1781] Richard Challoner on Acts 1:1

This Book, which, from the first ages, hath been called, THE ACTS OF THE APOSTLES, is not to be considered as a history of what was done by all the Apostles, who were dispersed into different nations; but only a short view of the first establishment of the Christian Church. A part of the preaching and action of St. Peter are related in the first twelve chapters; and a particular account of St. Paul's apostolical labours in the subsequent chapters. It was written by St. Luke the Evangelist, and the original in Greek. Its history commences from the Ascension of Christ our Lord and ends in the year sixty-three, being a brief account of the Church for the space of about thirty years.

[AD 407] John Chrysostom on Acts 1:2

What did he command? “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” Great is the praise of the apostles, when they have been entrusted with such a charge, that is to say, the salvation of the world. Words full of the Spirit! This he hints at in the expression “through the Holy Spirit.” “The words I have spoken to you are spirit,” he said, inducing in the hearer a desire for learning the commandments and establishing the authority of the apostles, since it is the words of the Spirit they are to speak, and the commandments of Christ.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 420] Jerome on Acts 1:2

instructing the Apostles, whom he had chosen through the Holy Spirit: Observe the order (In Matt. 28:19) of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you.

[AD 735] Bede on Acts 1:2

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.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 1:3

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.

Source: On Baptism

[AD 220] Tertullian on Acts 1:3-11

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "You will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples [Acts 1:3], 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 [Acts 1:9], the angels told the apostles that "He would so come, as He had withal ascended into the heavens;" [Acts 1:11] at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day." However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

Source: On Baptism, Chapter 19

[AD 253] Origen of Alexandria on Acts 1:3

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.

Source: Contra Celsum, Book II, Chapter 63

[AD 407] John Chrysostom on Acts 1:3

Why did he not appear to everyone, but only to the apostles? Because he would have seemed a mere apparition to most people, since they did not understand the secret of the mystery. For if even the disciples themselves were at first incredulous and troubled and needed the evidence of actual touch with the hand and of his eating with them, what would have happened to most people? For this reason, it is through the miracles done by the apostles that he renders the evidence of his resurrection unequivocal, so that not only the people of those times, but also all people thereafter, should be certain of the fact that he has risen. For the certainty of the former came from seeing the miracles, while that of everyone else was to be rooted in faith. For this reason, our discussion of the apostles also proceeds from here. For if he did not rise again but remains dead, how did the apostles perform miracles in his name? “They did not perform miracles,” some will say. How then was our religion authorized? For certainly they will not disagree with this and argue against what is obvious. Therefore, when they say that no miracles took place, they embarrass themselves more than anyone else. For this would be the greatest miracle of all, if without any miracles the whole world came running to be taken in the nets of twelve poor and illiterate men. For the fishermen prevailed not by wealth of money, nor by cunning of words, nor by any thing else of this kind. Therefore, the unbelievers, though unwilling, will agree that a divine power was present in these men, since no human strength could ever accomplish such great deeds. For this reason then he remained for forty days after the resurrection, giving evidence in this length of time of their seeing him in his own proper person, lest they believe what they saw was a phantom. Indeed, he was not content even with this but added also the evidence of eating at the table. This Luke reveals when he says, “while gathered with them.” The apostles themselves also always took this as proof of the resurrection, as when they say, “we who ate and drank with him.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 544] Arator on Acts 1:3

Now, by manifest miracles during forty days in their sight, the Lord confirmed the faith of those whom he bade to be his witnesses to the ends of the earth in its wide boundary. The wonders of creation could not conceal God. What proof [of his real humanity] could the Risen One give so surely as the fact of eating? Human bodies show that they live by this means. About to go to heaven, he went forth to walk round the grove of olive because by its sacred bud it is a place of light and peace. He wished to return [to heaven] from that place, from which the divine fragrance makes agreeable a gleaming person with signed forehead. Since chrism, from the name of Christ, cleanses inwardly those anointed from above, he who will return as victor was raised to the starry firmament and had with him what he had taken on.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 1:3

Appearing to them during forty days and speaking of the kingdom of God, and eating with them, etc. To strengthen the faith in his resurrection, the Lord often appeared alive to the apostles after his passion, took food, and displayed the same flesh which he had raised from the dead to be touched. But in a higher mystery, by this forty-day conversation with the disciples, he signifies that he would fulfill in secret presence what he had promised. Behold I am with you all days until the end of the world (Matthew 28). For this number designates this temporal and earthly life either because of the four seasons of the year or because of the four winds of heaven. For after we have been buried with Christ through baptism into death, as if having crossed the path of the Red Sea, we have need of the Lord's guidance in this wilderness, who will lead us to heavenly things, and rewarding us with the denarius of his image, will bless us with the presence of the Holy Spirit as with the true rest of jubilee.

Source: Commentary on Acts

[AD 990] Oecumenius on Acts 1:3

He did not appear continuously but in intervals, so that they should long more for His presence, and that He might prepare them for His withdrawl in bodily presence from the world.

[AD 1274] Thomas Aquinas on Acts 1:3

That Christ did not stay continually with the disciples was not because He deemed it more expedient for Him to be elsewhere: but because He judged it to be more suitable for the apostles' instruction that He should not abide continually with them.

[AD 367] Hilary of Poitiers on Acts 1:4

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.

Source: ON THE TRINITY 8.30

[AD 407] John Chrysostom on Acts 1:4

“He ordered them not to leave Jerusalem.” Why? Just as when soldiers are about to charge a multitude, no one thinks of letting them issue forth until they have armed themselves, or as horses are not allowed to start from the barriers until they have got their charioteer, likewise Christ did not allow them to appear in the field before the descent of the Spirit, so that they would not be easily defeated and taken captive by the many.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 407] John Chrysostom on Acts 1:4

But why did the Holy Spirit not come to them while Christ was present, rather than immediately after his departure? Instead, although Christ ascended on the fortieth day, the Spirit came to them when the day of Pentecost had come. … It was necessary for them to have a longing for the event, and so receive the grace. For this reason Christ himself departed, and then the Spirit came. For if he had been present, they would not have expected the Spirit so earnestly as they did. For this reason he did not come immediately after Christ’s ascension, but after eight or nine days. Our desire toward God is most awakened when we stand in need. For this reason, John sent his disciples to Christ at the time when they were to be most in need of Jesus, during his own imprisonment. Besides, it was necessary that our nature should be seen in heaven and that the reconciliation should be perfected, and then the Spirit should come and the joy be unalloyed. For, if Christ had then departed, when the Spirit had already come, and the Spirit remained, the consolation would not have been so great as it was. For indeed they clung to him and could not bear to part with him. To comfort them he said, “It is to your advantage that I go away.” For this reason he delayed also for the intervening days, that they, for a while disheartened and standing, as I said, in need of him, might then reap a full and unalloyed joy.… For it cannot, it cannot be, that a person should enjoy the benefit of grace unless he is wary. Do you not see what Elijah says to his disciple? “If you see me as I am being taken from you, it will be granted you,” that is, you will have what you ask for. Christ also said everywhere to those who came to him, “Do you believe?” For unless we are made fit for the gift, we do not feel its benefit very much. So it was also in the case of Paul: grace did not come to him immediately, but three days intervened, during which he was blind, being purified and prepared by fear. For just as the dyers first prepare the cloth that is to receive the dye with other ingredients to prevent the color from fading, likewise in this instance God first prepared the soul so that it was anxiously awaiting and then poured forth his grace. For this reason he did not immediately send the Spirit, but on the fiftieth day.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 990] Oecumenius on Acts 1:4

the Promise of the Father: that is, the Holy Spirit which was to be given to the Apostles for the work of the ministry to which they had been called.

[AD 386] Cyril of Jerusalem on Acts 1:5

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?

Source: Catechetical Lecture 17.14

[AD 407] John Chrysostom on Acts 1:5

For now indeed He shows them that there is a difference between Him and John.

[AD 407] John Chrysostom on Acts 1:5

The Gospels, then, are a narrative of what Christ did and said, while the Acts are of what the other Paraclete said and did. Not that the Spirit did not do many things in the Gospels also, just as Christ here in Acts still works in people as he did in the Gospels, but then it was through the temple, while now it is through the apostles. Then the Spirit entered the virgin mother and fashioned the temple, now he enters into the souls of the apostles; then in the likeness of a dove, now in the likeness of fire. Why? There he showed the gentleness of the Lord, but here his also taking vengeance. He reminds them opportunely also of the judgment. For when the need was to forgive sin, there was need of much gentleness; but when we have obtained the gift, it is henceforth a time for judgment and examination.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 1:5

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).

Source: Commentary on Acts

[AD 735] Bede on Acts 1:5

For John indeed baptized with water, but you will be baptized with the Holy Spirit. Baptisma in Greek is called tinctio in Latin. Wherefore, in some manuscripts we find it interpreted thus: For John indeed dipped with water, but you will be dipped in the Holy Spirit. Here the marvelous harmony of the words of the Lord and his precursor is evident. For he said to those whom he baptized, about the Lord: I baptized you with water, but he will baptize you with the Holy Spirit (Mark 1:8). And the Lord himself: John indeed baptized with water, but you will be baptized with the Holy Spirit. It should be noted as well that the baptism of the Lord in the Holy Spirit, which John had foretold, does not refer only to that time when the Apostles and other faithful of that time were baptized with water for the remission of sins, through the grace of the Holy Spirit given to them by the Lord; but also to this, when, with the Lord sending them, they received more fully the gifts of the same Spirit from heaven. But also now, whoever receives baptism for the remission of sins, is certainly baptized in the Holy Spirit, through whose gift they are both cleansed from all sins, and are aided so that they can progress in good deeds.

Source: Retractions on Acts

[AD 1107] Theophylact of Ohrid on Acts 1:5

For John's baptism provided neither spiritual grace nor forgiveness of sins, but the Lord's will forgive you and give you the Spirit in abundance.

[AD 367] Hilary of Poitiers on Acts 1:6

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)”

[AD 367] Hilary of Poitiers on Acts 1:6-7

The Son is not lacking in the knowledge of anything that the Father knows, and the Son is not ignorant, because the Father alone knows, since the Father and the Son remain in the unity of the nature. What the Son, in whom all the treasures of wisdom and knowledge are hidden, does not know is in harmony with the divine plan for maintaining silence. The Lord bore testimony to this when he replied to the apostles who had questioned him about the times, “It is not for you to know the times or dates which the Father has fixed by his own authority.”The knowledge is denied them. Not only is it denied, but they are forbidden to be anxious about the knowledge, since it is not for them to know these times. Naturally, after the resurrection, they now interrogate him about the times, since they had been informed previously when they broached the question, that not even the Son knows, and they could not believe that the Son did not know in the literal meaning of the term, because they again question him as one who does not know. Since they are aware that the mystery of not knowing is according to the divine plan for maintaining silence, they conclude that now, after the resurrection, the time for speaking has at length arrived, and they bring forth their questions.
And the Son does not tell them that he does not know but that it is not for them to know, because the Father has settled this matter by his own authority. Consequently, if the apostles realize that this statement, that the Son does not know, is in keeping with the plan of salvation and is not a weakness, shall we assert that the Son, therefore, does not know the day because he is not God? God the Father has determined it by his own authority, therefore, in order that it may not come to the knowledge of our human comprehension, and the Son, when previously interrogated, had said that he did not know and now he does not make the same reply that he does not know, but that it is not for them to know, and that the Father, however, has decided upon these times not in his knowledge but in his authority. Since the day and moment are included in the idea of time, it is impossible to believe that the day and moment for restoring the kingdom of Israel is unknown to him who is to restore it. But, to lead us to the knowledge of his birth through the Father’s unique power, he answered that it was known to him and, while revealing that the right to acquire this knowledge had not been conferred on them, he declared that this knowledge itself is dependent upon the mystery of the Father’s authority.

Source: ON THE TRINITY 9.75

[AD 373] Ephrem the Syrian on Acts 1:6-7

“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.

Source: COMMENTARY ON TATIAN’S DIATESSARON

[AD 379] Basil of Caesarea on Acts 1:6-7

That is to say, the knowledge of such a kingdom is not for them that are bound in flesh and blood. This contemplation the Father has put away in his own power, meaning by “power” those that are authorized, and by “his own” those who are not held down by the ignorance of things below.

Source: LETTER 8.7

[AD 397] Ambrose of Milan on Acts 1:6-7

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.

Source: Exposition of the Christian Faith 5.17.218

[AD 407] John Chrysostom on Acts 1:6-9

"When they therefore had come together, they asked of Him, saying, Lord, will You at this time restore again the kingdom to Israel?"

When the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, "Of that day knows no man" [Matthew 24:36], He had merely declined telling them: therefore they again drew near, and put the question. They would not have put it had they been truly satisfied with that answer. For having heard that they were about to receive the Holy Ghost, they, as being now worthy of instruction, desired to learn. Also they were quite ready for freedom: for they had no mind to address themselves to danger; what they wished was to breathe freely again; for they were no light matters that had happened to them, but the utmost peril had impended over them. And without saying anything to Him of the Holy Ghost, they put this question: "Lord, will You at this time restore the kingdom to Israel?" They did not ask, when? But whether "at this time." So eager were they for that day. Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. And they do not say, When shall these things be? But they approach Him with greater honour, saying, "Will You at this time restore again the kingdom," as being now already fallen. For there they were still affected towards sensible objects, seeing they were not yet become better than those who were before them; here they have henceforth high conceptions concerning Christ. 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 knows" [Mark 13:32]; but He says, It is not for you to know the times or the seasons which the Father has put in His own power [Acts 1:7] You 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 [John 5:17-20]; they learned that there will be a resurrection [Matthew 17:9]; that when He ascended He sat on the right hand of God [Luke 22:69]; and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again [Mark 16:19]; they learned what is to take place in the judgment [Matthew 16:27]; learned that they shall then sit and judge the twelve tribes of Israel [Luke 21:27]; learned that the Jews would be cast out, and in their stead the Gentiles should come in [Matthew 19:28]. For, tell me, which is greater? To learn that a person will reign, or to learn the time when? [Luke 21:24]. Paul learned "things which it is not lawful for a man to utter" [2 Corinthians 12:4]; things that were before the world was made, he learned them all. Which is the more difficult, the beginning or the end? Clearly to learn the beginning. This, Moses learned, and the time when, and how long ago: and he enumerates the years. And the wise Solomon says, "I will make mention of things from the beginning of the world." And that the time is at hand, they do know: as Paul says, "The Lord is at hand, be careful for nothing." [Philippians 4:5]. These things they knew not [then], and yet He mentions many signs [Matthew 24]. But, as He has just said, "Not many days hence," wishing them to be vigilant, and did not openly declare the precise moment, so is it here also. However, it is not about the general Consummation that they now ask Him, but, "Will You at this time," say they, "restore the kingdom to Israel?" And not even this did He reveal to them. They also asked this [about the end of the world] before: and as on that occasion He answered by leading them away from thinking that their deliverance was near and, on the contrary, cast them into the midst of perils, so likewise on this occasion but more mildly. For, that they may not imagine themselves to be wronged, and these things to be mere pretences, hear what He says: He immediately gives them that at which they rejoiced: for He adds: "But you shall receive power, after that the Holy Ghost has come upon you; and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." [Acts 1:8] Then, that they may make no more enquiries, straightway He was received up. Thus, just as on the former occasion He had darkened their minds by awe, and by saying, "I know not;" here also He does so by being taken up. For great was their eagerness on the subject, and they would not have desisted; and yet it was very necessary that they should not learn this. For tell me, which do the Gentiles most disbelieve? That there will be a consummation of the world, or that God has become man, and issued from the Virgin? But I am ashamed of dwelling on this point, as if it were about some difficult matter. Then again, that the disciples might not say, Why do you leave the matter in suspense? He adds, "Which the Father has put in His own power." And yet He declared the Father's power and His to be one: as in the saying, "For as the Father raises up the dead and quickens them, even so the Son quickens whom He will." [John 5:21] If where need is to work, Thou actest with the same power as the Father; where it behooves to know, dost Thou not know with the same power? Yet certainly to raise up the dead is much greater than to learn the day. If the greater be with power, much more the other.

But just as when we see a child crying, and pertinaciously wishing to get something from us that is not expedient for him, we hide the thing, and show him our empty hands, and say, "See, we have it not:" the like has Christ here done with the Apostles. But as the child, even when we show him [our empty hands], persists with his crying, conscious he has been deceived, and then we leave him, and depart, saying, "Such an one calls me:" and we give him something else instead, in order to divert him from his desire, telling him it is a much finer thing than the other, and then hasten away; in like manner Christ acted. The disciples asked to have something, and He said He had it not. And on the first occasion he frightened them. Then again they asked to have it now: He said He had it not; and He did not frighten them now, but after having shown [the empty hands], He has done this, and gives them a plausible reason: "Which the Father," He says, "has put in his own power." What? Thou not know the things of the Father! You know Him, and not what belongs to Him! And yet You have said, "None knows the Father but the Son" [Luke 10:25]; and, "The Spirit searches all things, yea, the deep things of God" [1 Corinthians 2:10]; and Thou not know this! But they feared to ask Him again, lest they should hear Him say, "Are you also without understanding?" [Matthew 15:26] For they feared Him now much more than before. "But you shall receive power, after that the Holy Ghost has come upon you." As in the former instance He had not answered their question (for it is the part of a teacher to teach not what the disciple chooses, but what is expedient for him to learn), so in this, He tells them beforehand, for this reason, what they ought to know, that they may not be troubled. In truth, they were yet weak. But to inspire them with confidence, He raised up their souls, and concealed what was grievous. Since he was about to leave them very shortly, therefore in this discourse He says nothing painful. But how? He extols as great the things which would be painful: all but saying, "'Fear not': for you shall receive power, after that the Holy Ghost has come upon you; and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria." For since he had said, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" [Matthew 10:5], what there He left unsaid, He here adds, "And to the uttermost part of the earth;" and having spoken this, which was more fearful than all the rest, then that they may not again question Him, He held His peace. "And having this said, while they beheld, He was taken up; and a cloud received Him out of their sight" [Acts 1:9]. Do you see that they did preach and fulfil the Gospel? For great was the gift He had bestowed on them. In the very place, He says, where you are afraid, that is, in Jerusalem, there preach ye first, and afterwards unto the uttermost part of the earth. Then for assurance of what He had said, "While they beheld, He was taken up." Not "while they beheld" did He rise from the dead, but "while they beheld, He was taken up." Inasmuch, however, as the sight of their eyes even here was not all-sufficient; for in the Resurrection they saw the end, but not the beginning, and in the Ascension they saw the beginning, but not the end: because in the former it had been superfluous to have seen the beginning, the Lord Himself Who spoke these things being present, and the sepulchre showing clearly that He is not there; but in the latter, they needed to be informed of the sequel by word of others: inasmuch then as their eyes do not suffice to show them the height above, nor to inform them whether He is actually gone up into heaven, or only seemingly into heaven, see then what follows. That it was Jesus Himself they knew from the fact that He had been conversing with them (for had they seen only from a distance, they could not have recognized Him by sight), but that He is taken up into Heaven the Angels themselves inform them. Observe how it is ordered, that not all is done by the Spirit, but the eyes also do their part. But why did "a cloud receive Him?" This too was a sure sign that He went up to Heaven. Not fire, as in the case of Elijah, nor fiery chariot, but "a cloud received Him;" which was a symbol of Heaven, as the Prophet says; "Who makes the clouds His chariot" [Psalm 104:3]; it is of the Father Himself that this is said. Therefore he says, "on a cloud;" in the symbol, he would say, of the Divine power, for no other Power is seen to appear on a cloud. For hear again what another Prophet says: "The Lord sits upon a light cloud" [Isaiah 19:1]. For it was while they were listening with great attention to what He was saying, and this in answer to a very interesting question, and with their minds fully aroused and quite awake, that this thing took place. Also on the mount [Sinai] the cloud was because of Him: since Moses also entered into the darkness, but the cloud there was not because of Moses. And He did not merely say, "I go," lest they should again grieve, but He said, "I send the Spirit" [John 16:5-7]; and that He was going away into heaven they saw with their eyes. O what a sight they were granted! "And while they looked steadfastly," it is said, "toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, You 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 you have seen Him going into heaven." (v. 10-11.) Again, the outward appearance is cheering ["in white apparel"]. They were Angels, in the form of men. And they say, "You men of Galilee:" they showed themselves to be trusted by the disciples, by saying, "You 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 wherefore does not Christ Himself tell them these things, instead of the Angels? He had beforehand told them all things; ["What if you shall see the Son of Man] going up where He was before?" [John 6:62].

Moreover the Angels did not say, 'whom you have seen taken up,' but, "going into heaven:" ascension is the word, not assumption; the expression "taken up," belongs to the flesh. For the same reason they say, "He which is taken up from you shall thus come," not, "shall be sent," but, "shall come. He that ascended, the same is he also that descended" [Ephesians 4:10]. So again the expression, "a cloud received Him:" for He Himself mounted upon the cloud. Of the expressions, some are adapted to the conceptions of the disciples, some agreeable with the Divine Majesty. Now, as they behold, their conceptions are elevated: He has given them no slight hint of the nature of His second coming. For this, "Shall thus come," means, with the body; which thing they desired to hear; and, that he shall come again to judgment "thus" upon a cloud. "And, behold, two men stood by them." Why is it said, "men?" Because they had fashioned themselves completely as such, that the beholders might not be overpowered. "Which also said:" their words moreover were calculated for soothing: "Why stand ye gazing up into heaven?" They would not let them any longer wait there for Him. Here again, these tell what is greater, and leave the less unsaid. That "He will thus come," they say, and that "ye must look for Him from heaven." For the rest, they called them off from that spectacle to their saying, that they might not, because they could not see Him, imagine that He was not ascended, but even while they are conversing, would be present ere they were aware. For if they said on a former occasion, "Where are You going?" [John 13:36] much more would they have said it now.

"Will You at this time," say they, "restore the kingdom to Israel?" (Recapitulation). They so well knew his mildness, that after His Passion also they ask Him, "Will you restore?" And yet He had before said to them, "You shall hear of wars and rumors of wars, but the end is not yet," nor shall Jerusalem be taken. But now they ask Him about the kingdom, not about the end. And besides, He does not speak at great length with them after the Resurrection. They address then this question, as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? Hence they do not again ask, "What is the sign of Your coming, and of the end of the world?" for they are afraid to say that: but, "Will You restore the kingdom to Israel?" for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near, and here where they asked, and He answered thereto, "You shall receive power," says He, "when the Holy Ghost has come upon you. Is come upon you," not, "is sent," [to show the Spirit's coequal Majesty. How then do you dare, O opponent of the Spirit, to call Him a creature ?]. "And you shall be witnesses to Me." He hinted at the Ascension. [And when he had spoken these things. ] Which they had heard before, and He now reminds them of. ["He was taken up."] Already it has been shown, that He went up into heaven. ["And a cloud, etc."] "Clouds and darkness are under His feet," [Psalm 18:9; 97:2 says the Scripture: for this is declared by the expression, "And a cloud received Him:" the Lord of heaven, it means. For as a king is shown by the royal chariot, so was the royal chariot sent for Him. [Behold, two men, etc.] That they may vent no sorrowful exclamations, and that it might not be with them as it was with Elisha, [2 Kings 2:12] who, when his master was taken up, rent his mantle. And what say they? "This Jesus, which is taken up from you into heaven, shall thus come." And, "Behold, two men stood by them." [Matthew 18:16] With good reason: for "in the mouth of two witnesses shall every word be established" [Deuteronomy 17:6]: and these utter the same things. And it is said, that they were "in white apparel." In the same manner as they had already seen an Angel at the sepulchre, who had even told them their own thoughts; so here also an Angel is the preacher of His Ascension; although indeed the Prophets had frequently foretold it, as well as the Resurrection.

Everywhere it is Angels as at the Nativity, "for that which is conceived in her," says one, "is by the Holy Ghost" [Matthew 1:20]: and again to Mary, "Fear not, Mary." [Luke 1:30] And at the Resurrection: "He is not here; He is risen, and goes before you." [Luke 24:6] "Come, and see!" [Matthew 28:6] And at the Second Coming. For that they may not be utterly in amaze, therefore it is added, "Shall thus come." [Matthew 25:31] They recover their breath a little; if indeed He shall come again, if also thus come, and not be unapproachable! And that expression also, that it is "from them" He is taken up, is not idly added. And of the Resurrection indeed Christ Himself bears witness (because of all things this is, next to the Nativity, nay even above the Nativity, the most wonderful: His raising Himself to life again): for, "Destroy," He says, "this Temple, and in three days I will raise it up." [John 2:19] "Shall thus come," say they. If any therefore desires to see Christ; if any grieves that he has not seen Him: having this heard, let him show forth an admirable life, and certainly he shall see Him, and shall not be disappointed. For Christ will come with greater glory, though "thus," in this manner, with a body ; and much more wondrous will it be to see Him descending from heaven. But for what He will come, they do not add.

["Shall thus come," etc.] This is a confirmation of the Resurrection; for if he was taken up with a body, much rather must He have risen again with a body. Where are those who disbelieve the Resurrection? Who are they, I pray? Are they Gentiles, or Christians? For I am ignorant. But no, I know well: they are Gentiles, who also disbelieve the work of Creation. For the two denials go together: the denial that God creates anything from nothing, and the denial that He raises up what has been buried. But then, being ashamed to be thought such as "know not the power of God" [Matthew 22:29], that we may not impute this to them, they allege: We do not say it with this meaning, but because there is no need of the body. Truly it may be seasonably said, "The fool will speak foolishness." [Isaiah 32:6] Are you not ashamed not to grant, that God can create from nothing? If he creates from matter already existing, wherein does He differ from men? But whence, you demand, are evils? Though you should not know whence, ought you for that to introduce another evil in the knowledge of evils? Hereupon two absurdities follow. For if you do not grant, that from things which are not, God made the things which are, much more shall you be ignorant whence are evils: and then, again, you introduce another evil, the affirming that Evil (τὴν κακίαν) is uncreated. Consider now what a thing it is, when you wish to find the source of evils, to be both ignorant of it, and to add another to it. Search after the origin of evils, and do not blaspheme God. And how do I blaspheme? Says he. When you make out that evils have a power equal to God's; a power uncreated. For, observe what Paul says; "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made." [Romans 1:20] But the devil would have both to be of matter, that there may be nothing left from which we may come to the knowledge of God. For tell me, whether is harder: to take that which is by nature evil (if indeed there be ought such; for I speak upon your principles, since there is no such thing as evil by nature), and make it either good, or even coefficent of good? Or, to make of nothing? Whether is easier (I speak of quality); to induce the non-existent quality; or to take the existing quality, and change it into its contrary? Where there is no house, to make the house; or where it is utterly destroyed, to make it identically exist again? Why, as this is impossible, so is that: to make a thing into its opposite. Tell me, whether is harder; to make a perfume, or to make filth have the effect of perfume? Say, whether of these is easier (since we subject God to our reasonings: nay, not we, but you); to form eyes, or to make a blind man to see continuing blind, and yet more sharp-sighted, than one who does see? To make blindness into sight, and deafness into hearing? To me the other seems easier. Say then do you grant God that which is harder, and not grant the easier? But souls also they affirm to be of His substance. Do you see what a number of impieties and absurdities are here! In the first place, wishing to show that evils are from God, they bring in another thing more impious than this, that they are equal with Him in majesty, and God prior in existence to none of them, assigning this great prerogative even to them! In the next place, they affirm evil to be indestructible: for if that which is uncreated can be destroyed, you see the blasphemy! So that it comes to this, either that nothing is of God if not these; or that these are God! Thirdly, what I have before spoken of, in this point they defeat themselves, and prepare against themselves fresh indignation. Fourthly, they affirm unordered matter to possess such inherent (ἐ πιτηδειότητα) power. Fifthly, that evil is the cause of the goodness of God, and that without this the Good had not been good. Sixthly, they bar against us the ways of attaining unto the knowledge of God. Seventhly, they bring God down into men, yea plants and logs. For if our soul be of the substance of God, but the process of its transmigration into new bodies brings it at last into cucumbers, and melons, and onions, why then the substance of God will pass into cucumbers! And if we say, that the Holy Ghost fashioned the Temple [of our Lord's body] in the Virgin, they laugh us to scorn: and if, that He dwelt in that spiritual Temple, again they laugh; while they themselves are not ashamed to bring down God's substance into cucumbers, and melons, and flies, and caterpillars, and asses, thus excogitating a new fashion of idolatry: for let it not be as the Egyptians have it, "The onion is God;" but let it be, "God in the onion"! Why do you shrink from the notion of God's entering into a body? 'It is shocking,' says he. Why then this is much more shocking. But, forsooth, it is not shocking — how should it be?— this same thing which is so, if it be into us! 'But your notion is indeed shocking.' Do ye see the filthiness of their impiety?— But why do they not wish the body to be raised? And why do they say the body is evil? By what then, tell me, do you know God? By what have you the knowledge of existing things? The philosopher too: by means of what is he a philosopher, if the body does nothing towards it? Deaden the senses, and then learn something of the things one needs to know! What would be more foolish than a soul, if from the first it had the senses deadened? If the deadening of but a single part, I mean of the brain, becomes a marring of it altogether; if all the rest should be deadened, what would it be good for? Show me a soul without a body. Do you not hear physicians say, The presence of disease sadly enfeebles the soul? How long will you put off hanging yourselves? Is the body material? Tell me. "To be sure, it is." Then you ought to hate it. Why do you feed, why cherish it? You ought to get quit of this prison. But besides: "God cannot overcome matter, unless he (συμπλακἥ) implicate himself with it: for he cannot issue orders to it (O feebleness!) until he close with it, and (σταθἥ) take his stand (say you) through the whole of it!" And a king indeed does all by commanding; but God, not by commanding the evil! In short, if it were unparticipant of all good, it could not subsist at all. For Evil cannot subsist, unless it lay hold upon somewhat of the accidents of Virtue: so that if it had been heretofore all unmixed with virtue, it would have perished long ago: for such is the condition of evils. Let there be a profligate man, let him put upon himself no restraint whatever, will he live ten days? Let there be a robber, and devoid of all conscience in his dealings with every one, let him be such even to his fellow robbers, will he be able to live? Let there be a thief, void of all shame, who knows not what blushing is, but steals openly in public. It is not in the nature of evils to subsist, unless they get some small share at least in good. So that hereupon, according to these men, God gave them their subsistence. Let there be a city of wicked men; will it stand? But let them be wicked, not only with regard to the good, but towards each other. Why, it is impossible such a city should stand. Truly, "professing themselves to be wise, they became fools." [Romans 1:22] If bodily substance be evil, then all things visible exist idly, and in vain, both water and earth, and sun, and air; for air is also body, though not solid. It is in point then to say, "The wicked have told me foolish things." [Psalm 119:85] But let not us endure them, let us block up our ears against them. For there is, yea, there is, a resurrection of bodies. This the sepulchre which is at Jerusalem declares, this the pillar to which He was bound, when He was scourged. For, "We ate and drank with Him," it is said. Let us then believe in the Resurrection, and do things worthy of it, that we may attain to the good things which are to come, through Christ Jesus our Lord, with Whom to the Father, and the Holy Ghost together, be power, honor, now and for ever, world without end. Amen.

Source: Homily 2 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 1:6-7

Without saying anything to him of the Holy Spirit, they put this question, “Lord, will you at this time restore the kingdom to Israel?” They did not ask when, but whether it would be at this time, so eager were they to learn the day. But it seems to me they had no clear notion of the nature of that kingdom, for the Spirit had not yet instructed them.… For their affections were still formed by sensible objects. They had not yet become better than they were before. Thus from now on they had higher conceptions concerning Christ. Therefore, since their minds were elevated, he also speaks to them on a higher level. For he no longer tells them, “Not even the Son knows the day,” but says, “It is not for you to know the times or periods that the Father has set by his own authority.” … Just as when we see a child crying and stubbornly wishing to take something from us that is not indispensable for him, we hide the thing, show him our empty hands and say, “See, we do not have it.” Likewise Christ acted also towards the apostles. And when the child, even after we have shown him our empty hands, continues to cry, knowing he has been deceived, we leave him with the excuse, “Someone is calling me,” and, in our desire to divert him from his first choice, we give him something else, which we tell him is wonderful, and then we hasten away. This is what Christ also did. The disciples asked to have something, and he said he did not have it. And on the first occasion he frightened them. When they asked a second time, again he said he did not have it, except now he did not frighten them, but, after showing his empty hands, he gave them a plausible reason, that “the Father has set it by his own authority.”

Source: Homily 2 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 1:6-7

And this he says, because he was very careful to honor them and to conceal nothing from them. Therefore he refers it to his Father, both to make the matter awesome and to dispel further inquiry on what was said. If this were not the reason, but he is ignorant, when will he know? Will he only know at the same time we do? Who would say this? He knows the Father clearly, just as the Father knows the Son. Is he then ignorant of the day? Furthermore, “the Spirit searches everything, even the depth of God.” But are we to say that he does not even know the time of the judgment? But he knows how he must judge, and he understands the secrets of each. Was he to be ignorant of this, which is much more general? And, if “all things came into being through him, and without him not one thing came into being,” how was he ignorant of the day? For he who made the ages clearly made the times also, and if the times, then also the day. How, then, is he ignorant of what he made?

Source: HOMILIES ON THE GOSPEL OF MATTHEW 77.1

[AD 585] Cassiodorus on Acts 1:6

"They therefore who were come together, asked him," etc. He says that the Lord Christ was asked by them who were come together if the restoration of the Israelite kingdom, which he promised was to come, would take place at that time. It is evident that an indication of the precise time was withheld for our greater benefit; but, instead, he foretold them that on the fiftieth day they would receive the power of the Holy Ghost, so that they might bear witness throughout the earth to the wonderful works of perfect faith.

Source: Complexiones on the Acts of the Apostles

[AD 585] Cassiodorus on Acts 1:6-7

People did not realize what they should not know, and the Son of God was not in any sense unaware of this through weakness of the flesh. But if we were to suspect that the divine Majesty cloaked ignorance (a thing it would be irreverent to say), then that ignorance would be found stronger than the divine nature, and could—to speak foolishness—bring down the providence by which all things were created. But since we are taught that this is quite ridiculous, we must believe that the whole Trinity, whose nature is one and all-powerful, has always an unfailing knowledge of all things.

Source: EXPOSITION OF THE PSALMS 9.39

[AD 735] Bede on Acts 1:6

Therefore, those who had come together asked Him, saying: Lord, will you at this time restore the kingdom to Israel? Since He appeared to them speaking of the kingdom of God, He also promised the coming of the Holy Spirit not many days later, they accordingly inquire about the same kingdom, whether they should believe that it would be restored in the present with the imminent coming of the Holy Spirit, or reserved for the saints in the future. For the disciples, still carnal, after the resurrection of Christ, believed that the kingdom of Israel would come immediately. As Cleopas said: But we were hoping that it was He who was going to redeem Israel. And the evangelist had stated beforehand that as the Lord was coming to Jerusalem, they thought that the kingdom of God would immediately appear. But the prophecy was to be fulfilled, which says, singing to the Father: But you have rejected, despised, and delayed your Christ (Psalm LXXXVIII). For the Father rejected and despised the Son when He deserted Him in His passion, saying: My God, my God, why have you forsaken me (Matthew XXVII)? He delayed, however, that those whom the saints thought would reign at that time, they might expect Him to come in His majesty on the day of judgment. Therefore, the Lord Himself, hinting that the spiritual Israel and the heavenly kingdom were promised by the prophets, said:

Source: Commentary on Acts

[AD 735] Bede on Acts 1:6

Lord, will you at this time restore the kingdom to Israel? Not to this Israel, but to this Israel; and as it is manifest in Greek, where τῷ Israel, and not οῦ Israel, is written. Which would be understood more easily if, by adding one word, it were said: Lord, will you at this time restore the kingdom to the people of Israel.

Source: Retractions on Acts

[AD 258] Cyprian on Acts 1:7

The apostle says: "The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction." [1 Thessalonians 5:2-3] Also in the Acts of the Apostles: "No one can know the times or the seasons which the Father has placed in His own power." [Acts 1:7]

Source: Treatise 12, Third Book, Section 89

[AD 430] Augustine of Hippo on Acts 1:7

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.

Source: Jerome LETTER 144.8, From Augustine to Optatus

[AD 604] Gregory the Dialogist on Acts 1:7

As it is not for us to know the times or the seasons which the Father hath put in His own power,

[AD 735] Bede on Acts 1:7

It is not for you to know times or seasons which the Father has placed in His own authority. He said this, indicating that the time of that (kingdom) is so secret that it lies within the knowledge of the Father alone. And when He says: It is not for you to know, He shows that He Himself knows, whose are all the things that are the Father's, but it is not expedient for mortals to know, so that always uncertain about the coming of the judge, they may live every day as though they were to be judged on another day.

Source: Commentary on Acts

[AD 990] Oecumenius on Acts 1:7

He assures us that nothing which takes place is the effect of accident or chance or destiny, since all things the Father has put in His own power.

[AD 1274] Thomas Aquinas on Acts 1:7

Now the Holy Spirit taught the apostles all truth in respect of matters necessary for salvation; those things, to wit, that we are bound to believe and to do. But He did not teach them about all future events.

[AD 1536] Erasmus of Rotterdam on Acts 1:7

And yet, even in the meantime a spiritual kingdom will thrust itself forth. In vindicating and protecting this kingdom, God demands their service, as for the rewards, let them be his concern. So they are to give up their desiree to know what they should not know; prepare themselves for events that lie at hand.

[AD 339] Eusebius of Caesarea on Acts 1:8

you shall be witnesses for me: that is, of His death and resurrection.

[AD 397] Ambrose of Milan on Acts 1:8

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?

Source: On the Holy Spirit 1.7.81-82

[AD 407] John Chrysostom on Acts 1:8

He had said earlier, “Go nowhere among the Gentiles, and enter no town of the Samaritans.” What he did not say then, he added here, “and to the ends of the earth.” Having said this, which was more fearful than all the rest, he held his peace. “When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.” Do you see that they preached and fulfilled the gospel? For great was the gift he had bestowed upon them. In the very place, he says, where you are afraid, that is, in Jerusalem, preach there. And afterwards he added, “and to the ends of the earth.” Then again the proof of his words, “as they were watching, he was lifted up.” Not “as they were watching,” he rose from the dead, but “as they were watching, he was lifted up,” since the sight of their eyes was in no way all sufficient then. For they saw in the resurrection the end but not the beginning, and they saw in the ascension the beginning but not the end.

Source: Homily 2 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 1:8

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.

Source: HOMILIES ON THE GOSPEL OF JOHN 86

[AD 735] Bede on Acts 1:8

But you shall receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, etc. When the Holy Spirit comes upon you, he says, it will not bring the kingdom of Israel, or the kingdom of God in Israel, as you suppose, but will provide you with the power to testify about me. And so far off are the times of that kingdom, that first not only this city of Jerusalem, but also all the borders of Judea, and then even the nearby region of Samaria, will be spread by the fame of the Gospel to the ends of the world.

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 1:8

you shall be witnesses for me: He adds why this testimony is appropriate when he says in John's Gospel (15:27), because you have been with me from the beginning, that is, the beginning of my preaching and working of miracles, and so you can testify to what you have seen and heard.

[AD 1536] Erasmus of Rotterdam on Acts 1:8

Until now, the Law has held sway among the Jews. It is the Father's will that the reign of the Gospel extend as widely as the world extends.

[AD 165] Justin Martyr on Acts 1:9

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, "You have not yet faith, see that it is I;" [Luke 24:32, etc.] 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 ate 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," [Acts 1:9] as He was in the flesh.

Source: Fragments of the Lost Work on the Resurrection, Chapter 9

[AD 220] Tertullian on Acts 1:9

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.

Source: On the Resurrection of the Flesh

[AD 325] Lucius Caecilius Firmianus Lactantius on Acts 1:9

The other world also, and thus at length rising again, He might proceed to His Father borne aloft on a cloud.

[AD 407] John Chrysostom on Acts 1:9

Why “a cloud took him”? This is another indication that he ascended to heaven. Not fire, as in the case of Elijah, nor a fiery chariot, but “a cloud took him.” This was a symbol of heaven, according to the words of the prophet, “who makes the clouds his chariot,” meaning the Father himself. Because of this he says, “on a cloud,” implying, “in the symbol of the divine power,” for no other power could dwell upon a cloud. Listen again to what another prophet says: “The Lord is riding upon a swift cloud.”

Source: Homily 2 on the Acts of the Apostles

[AD 544] Arator on Acts 1:9

[And] let us commend the manner of his rule through the powers that are subject to him: born of a virgin mother, rising again by treading upon death, seeking the scepter of heaven. He announces [such] deeds by these [angelic] servants. Nor do the elements cease to serve their thunderer. In his honor as he is coming, a star does service as a soldier, going before the magi. A cloud waits upon him in obedience as he goes.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 585] Cassiodorus on Acts 1:9

"And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight," etc. Luke declares that, with those words which he said above, while the apostles looked on, the Lord suddenly ascended to heaven; and, lest anyone should think that such a miracle was a figment of imagination, he says that angels of God stood by them, saying: "Why do ye wonder at these things? He will so come for the Judgement as he was manifestly taken from the midst of you." Then Luke says that the apostles returned from Mount Olivet, where all this took place, to Jerusalem, and entered an upper room, where eleven men, whose names he gives, were staying together. They were persevering in their prayers with holy women, and Mary the Lord's mother and his brothers, so that he who was seen to have been taken up should not go away from them.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 1:9

And when he had spoken these things, while they beheld, he was taken up. Mark, indeed, recounting another discourse of the Lord, says: And the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16). But since Luke added more significantly, When he had said these things, he was taken up, indeed showing that when the words he had mentioned were fulfilled, the Lord ascended to heaven.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:9

And a cloud received him out of their sight. Everywhere the creation obeys its Creator. The stars point out his birth, they cover him when suffering, the clouds receive him as he ascends, and they will accompany him when he returns for judgment.

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 1:9

To ascend into heaven is clearly an attribute of Christ as man, who in their sight was taken. That cloud afforded no support as a vehicle to the ascending Christ: but it appeared as a sign of the Godhead, just as God's glory appeared to Israel in a cloud over the Tabernacle (Ex. 40:32; Num. 9:15).

[AD 9999] Pseudo-Justin on Acts 1:9

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.

Source: FRAGMENTS OF THE LOST WORK OF JUSTIN ON THE RESURRECTION 9

[AD 220] Tertullian on Acts 1:10

Source: On Baptism

[AD 407] John Chrysostom on Acts 1:10

They were Angels, in the form of men; they had fashioned themselves completely as such, that the beholders might not be overpowered.

Source: Homily 2 on the Acts of the Apostles

[AD 735] Bede on Acts 1:10

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.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:10

While they were looking on as he went into heaven. In Greek, it is thus: And while they were gazing into heaven as he went; that is, they were gazing into heaven, where he was going. Hence, the angels say to them: Why do you stand looking into heaven? Because it is also shown that they were gazing at him who was going into heaven, by the angels' following words, when it is said: He will come in the same way you saw him going into heaven.

Source: Retractions on Acts

[AD 220] Tertullian on Acts 1:11

He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God [Acts 7:55] where He will continue to sit, until the Father shall make His enemies His footstool. [Hebrews 10:12-13] He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. [Acts 1:11]

Source: Against Praxeas, Chapter 30

[AD 220] Tertullian on Acts 1:11

When [Scripture] defines the very Christ to be but one, it shakes the fancies of those who exhibit a multiform Christ, who make Christ to be one being and Jesus another — representing one as escaping out of the midst of the crowds, and the other as detained by them; one as appearing on a solitary mountain to three companions, clothed with glory in a cloud, the other as an ordinary man holding intercourse with all, one as magnanimous, but the other as timid; lastly, one as suffering death, the other as risen again, by means of which event they maintain a resurrection of their own also, only in another flesh. Happily, however, He who suffered "will come again from heaven," [Acts 1:11] and by all shall He be seen, who rose again from the dead. They too who crucified Him shall see and acknowledge Him; that is to say, His very flesh, against which they spent their fury, and without which it would be impossible for Himself either to exist or to be seen; so that they must blush with shame who affirm that His flesh sits in heaven void of sensation, like a sheath only, Christ being withdrawn from it; as well as those who (maintain) that His flesh and soul are just the same thing, or else that His soul is all that exists, but that His flesh no longer lives.

Source: On the Flesh of Christ, Chapter 24

[AD 220] Tertullian on Acts 1:11

We must after all this turn our attention to those scriptures also which forbid our belief in such a resurrection as is held by your Animalists (for I will not call them Spiritualists), that it is either to be assumed as taking place now, as soon as men come to the knowledge of the truth, or else that it is accomplished immediately after their departure from this life... Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels? [Acts 1:11] Up to the present moment they have not, tribe by tribe, smitten their breasts, looking on Him whom they pierced. [John 19:37; Zechariah 12:10] No one has as yet fallen in with Elias; [Malachi 4:5] no one has as yet escaped from Antichrist; [1 John 4:3] no one has as yet had to bewail the downfall of Babylon. [Revelation 18:2] And is there now anybody who has risen again, except the heretic? He, of course, has already quitted the grave of his own corpse — although he is even now liable to fevers and ulcers; he, too, has already trodden down his enemies — although he has even now to struggle with the powers of the world. And as a matter of course, he is already a king — although he even now owes to Cæsar the things which are Cæsar's. [Matthew 22:21]

Source: On the Resurrection of the Flesh, Chapter 22

[AD 220] Tertullian on Acts 1:11

In the same way, also, when it defines the very Christ to be but one, it shakes the fancies of those who exhibit a multiform Christ, who make Christ to be one being and Jesus another,-representing one as escaping out of the midst of the crowds, and the other as detained by them; one as appearing on a solitary mountain to three companions, clothed with glory in a cloud, the other as an ordinary man holding intercourse with all, one as magnanimous, but the other as timid; lastly, one as suffering death, the other as risen again, by means of which event they maintain a resurrection of their own also, only in another flesh. Happily, however, He who suffered "will come again from heaven," and by all shall He be seen, who rose again from the dead.

Source: On the Flesh of Christ

[AD 220] Tertullian on Acts 1:11

Who is it then, that has aroused the Lord, now at God's right hand so unseasonably and with such severity "shake terribly" (as Isaiah expresses it ("that earth," which, I suppose, is as yet unshattered? Who has thus early put "Christ's enemies beneath His feet" (to use the language of David ), making Him more hurried than the Father, whilst every crowd in our popular assemblies is still with shouts consigning "the Christians to the lions? " Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels? Up to the present moment they have not, tribe by tribe, smitten their breasts, looking on Him whom they pierced.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on Acts 1:11

He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. Meanwhile He has received from the Father the promised gift, and has shed it forth, even the Holy Spirit-the Third Name in the Godhead, and the Third Degree of the Divine Majesty; the Declarer of the One Monarchy of God, but at the same time the Interpreter of the Economy, to every one who hears and receives the words of the new prophecy; and "the Leader into all truth," such as is in the Father, and the Son, and the Holy Ghost, according to the mystery of the doctrine of Christ.

Source: Against Praxeas

[AD 407] John Chrysostom on Acts 1:11

Now, as they watched, their conceptions were elevated. He gave them not merely a subtle hint of the nature of his second coming. For this phrase—“thus he will come”—means with the body. This is what they desired to hear. And concerning the judgment he said again that he will come in this same way upon a cloud.

Source: Homily 2 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 1:11

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.”

Source: HOMILIES ON 2 CORINTHIANS 11.3

[AD 420] Jerome on Acts 1:11

[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.

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN

[AD 430] Augustine of Hippo on Acts 1:11

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.”

Source: TRACTATES ON THE GOSPEL OF JOHN 21.13.2-4

[AD 458] Theodoret of Cyrus on Acts 1:11

Now they saw his nature as limited. For I have heard the words of the Lord, “You shall see the Son of man coming in the clouds of heaven,” and I acknowledge that what is seen by human eyes is limited, for the unlimited nature is invisible. Furthermore to sit upon a throne of glory and to set the lambs upon the right and the kids upon the left indicates limitation.

Source: DIALOGUE 2

[AD 735] Bede on Acts 1:11

This Jesus, who was taken up from you into heaven. For two reasons the angels are seen: that they might console them in their sorrow of the ascension with the remembrance of his return, and to show that he truly ascends into heaven, and not as it were into heaven like Elijah.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:11

He will come in the same way as you saw him go into heaven. That is, he will come to judge in the same form and substance of the flesh in which he came to be judged. To whom certainly immortality was given, but nature was not taken away. Whose divine glory, which once appeared on the mountain to the three disciples, will be seen by all the saints when the judgment is complete, when the impious will be taken away so that they do not see the glory of God.

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 1:11

Now He ascended into heaven from Mount Olivet which overlooks the valley of Josaphat. Therefore He will come to judge in the neighborhood of that place.

[AD 407] John Chrysostom on Acts 1:12

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.

Source: Homily 3 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 1:12-26

"Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey."

"Then returned they," it is said: namely, when they had heard. For they could not have borne it, if the angel had not (ὑ περέθετο) 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. "And when they had 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 Alphæus, and Simon Zelotes, and Judas, (the brother) of James." [Acts 1:13] 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.

"These were all continuing with one accord in prayer together with the women." [Acts 1:14] For this is a powerful weapon in temptations; and to this they had been trained. ["Continuing with one accord."] Good. (καλὥς). 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." [Luke 23:55] How then [is it said, that "that disciple"] took her to his own home [John 19:26], at that time? But then the Lord had brought them together again, and so returned. "And with His brethren." [John 17:5] These also were before unbelieving. "And in those days," it says, "Peter stood up in the midst of the disciples, and said." [Acts 1:15] 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," he says, "this Scripture must needs have been fulfilled, which the Holy Ghost spoke before," [etc.] [Acts 1:16] 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?

"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!

"This Scripture," says he, "must needs have been fulfilled, which the Holy Ghost spoke 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 spoke 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 spoke before by the mouth of David." Observe how he appropriates (οἰκειοὕται) him; and that it is an advantage to them, that this was spoken by David, and not by some other Prophet. "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. Now this man acquired a field out of the reward of iniquity." (v. 17-18.) 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. "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." [Acts 1:19]. 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.

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" [Acts 1:20] [Psalm 69:25]: 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 has 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. "Wherefore it behooves of these men which have companied with us all the time." [Acts 1:21] 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." To have said, the worthy must present themselves, would have been to insult the others; but now he refers the matter to length of time; for he says not simply, "These who have companied with us," but, "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" [Acts 1:22]: that their college (ὁ χορὸς) 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. "And they appointed two, Joseph called Barsabus, who was surnamed Justus, and Matthias." [Acts 1:23] 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 Alphæus; 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. "They appointed two," it is said, "Joseph called Barsabus, who was surnamed Justus, and Matthias. And they prayed, and said; Thou, Lord, which know the hearts of all men, show whether of these two you have 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." (v. 24-25.) 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 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." [Acts 1:26]

"Then," it says, returned they unto Jerusalem from the mount called Olivet (Recapitulation), ["which is near to Jerusalem, at the distance of a sabbath-day's journey:"] so that there was no long way to go, to be a cause of alarm to them while yet trembling and fearful. "And when they had come in, they went up into an upper room." They dared 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. "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. ["Where they were abiding," etc., to, "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. As where His mother said, ["Your father and I did seek you sorrowing." [Luke 2:48] And upon another occasion, it was said,] "Your mother and your brethren seek you." [Matthew 13:47] So that Joseph knew this before all others. And to them [the brethren] Christ said, The world cannot hate you, but Me it hates. [John 7:7]

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 wails, 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. [Acts 1:14] There were women, he says, many, who followed Him. [Mark 15:41] ["The number of the names together.] Together " they were on all occasions.

["Men and brethren," etc.] 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. This neither made the elected to become elated, for it was to dangers that they were called, nor those not elected to make a grievance of it, as if they were disgraced. But things are not done in this fashion now; nay, quite the contrary.— For observe, they were an hundred and twenty, and he asks for one out of the whole body: with good right, as having been put in charge of them: for to him had Christ said, "And when you are converted, strengthen your brethren." [Luke 22:32]

"For he was numbered with us," (πρὥτος τοῦ πράγματος αὐθεντει absent from A.B.C) 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" [Psalm 109:1]; 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" (τοὕτο γὰρ αὐτοὺς μάλιστα ὡφέλει· Δείκνυσι πάλιν A.B.C), 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. 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. 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." [Matthew 26:24] 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. 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, for as to those, they would not even have let them be buried, for in fact they were not deemed worthy of sepulture.

"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. Observe, for instance, how this appears in these words: "One of the two which heard John speak, and followed Jesus. — All the time," he says, "that the Lord Jesus went in and out among us, beginning from the baptism of John." [John 1:40] 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.

"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. And they all pray in common saying, "You, Lord, which know the hearts of all men, show. You," 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 You chose: one of these two," say they, "to have his lot in this ministry and apostleship." For there was besides another ministry (διακονία). "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 [Jonah 1:7]; 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 [Matthew 20:24; Matthew 26:8], 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 you believe that the election is with God, be not displeased. [Mark 10:14-21 and 14:4] For it is with Him you are displeased, and with Him you are exasperated: it is He who has made the choice; you do 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. In many cases, you are in point of disposition more estimable than the other but not the fit person. Besides, on the other hand, your life is irreproachable, and your habits those of a well-nurtured man, but in the Church this is not all that is wanted. Moreover, one man is adapted for one thing, another for another. Do you not observe, how much discourse the holy Scripture has made on this matter? But let me say why it is that the thing has become a subject of competition: it is because we come to the Episcopate not as unto a work of governing and superintending the brethren, but as to a post of dignity and repose. Did you but know that a Bishop is bound to belong to all, to bear the burden of all; that others, if they are angry, are pardoned, but he never; that others, if they sin, have excuses made for them, he has none; you would not be eager for the dignity, would not run after it. So it is, the Bishop is exposed to the tongues of all, to the criticism of all, whether they be wise or fools. He is harassed with cares every day, nay, every night. He has many to hate him, many to envy him. Talk not to me of those who curry favor with all, of those who desire to sleep, of those who advance to this office as for repose. We have nothing to do with these; we speak of those who watch for your souls, who consider the safety and welfare of those under them before their own. Tell me now: suppose a man has ten children, always living with him, and constantly under his control; yet is he solicitous about them; and a bishop, who has such numbers, not living under the same roof with him, but owing obedience to his authority — what does he not need to be! But he is honored, you will say. With what sort of honor, indeed! Why, the paupers and beggars abuse him openly in the market-place. And why does he not stop their mouths then? Yes, very proper work, this, for a bishop, is it not? Then again, if he do not give to all, the idle and the industrious alike, lo! A thousand complaints on all sides. None is afraid to accuse him, and speak evil of him. In the case of civil governors, fear steps in; with bishops, nothing of the kind. As for the fear of God, it does not influence people, as regards them, in the least degree. Why speak of the anxiety connected with the word and doctrine? The painful work in Ordinations? Either, perhaps, I am a poor wretched incompetent creature, or else, the case is as I say. The soul of a Bishop is for all the world like a vessel in a storm: lashed from every side, by friends, by foes, by one's own people, by strangers. Does not the Emperor rule the whole world, the Bishop a single city? Yet a Bishop's anxieties are as much beyond those of the emperor, as the waters of a river simply moved, by the wind are surpassed in agitation by the swelling and raging sea. And why? Because in the one case there are many to lend a hand, for all goes on by law and by rule; but in the other there is none of this, nor is there authority to command; but if one be greatly moved, then he is harsh; if the contrary, then he is cold! And in him these opposites must meet, that he may neither be despised, nor be hated. Besides, the very demands of business preoccupy him: how many is he obliged to offend, whether he will or not! How many to be severe with! I speak not otherwise than it is, but as I find it in my own actual experience. I do not think there are many among Bishops that will be saved, but many more that perish: and the reason is, that it is an affair that requires a great mind. Many are the exigencies which throw a man out of his natural temper; and he had need have a thousand eyes on all sides. Do you not see what a number of qualifications the Bishop must have? To be apt to teach, patient, holding fast the faithful word in doctrine see 1 Timothy 3:2-9; Titus 1:7-9]. What trouble and pains does this require! And then, others do wrong, and he bears all the blame. To pass over every thing else: if one soul depart unbaptized, does not this subvert all his own prospect of salvation? The loss of one soul carries with it a penalty which no language can represent. For if the salvation of that soul was of such value, that the Son of God became man, and suffered so much, think how sore a punishment must the losing of it bring! And if in this present life he who is cause of another's destruction is worthy of death, much more in the next world. Do not tell me, that the presbyter is in fault, or the deacon. The guilt of all these comes perforce upon the head of those who ordained them. Let me mention another instance. It chances, that a bishop has inherited from his predecessor a set of persons of indifferent character. What measures is it proper to take in respect of bygone transgressions (for here are two precipices) so as not to let the offender go unpunished, and not to cause scandal to the rest? Must one's first step be to cut him off? There is no actual present ground for that. But is it right to let him go unmarked? Yes, say you; for the fault rests with the bishop who ordained him. Well then? Must one refuse to ordain him again, and to raise him to a higher degree of the ministry? That would be to publish it to all men, that he is a person of indifferent character, and so again one would cause scandal in a different way. But is one to promote him to a higher degree? That is much worse.

If then there were only the responsibility of the office itself for people to run after in the episcopate, none would be so quick to accept it. But as things go, we run after this, just as we do after the dignities of the world. That we may have glory with men, we lose ourselves with God. What profit in such honor? How self-evident its nothingness is! When you covet the episcopal rank, put in the other scale, the account to be rendered after this life. Weigh against it, the happiness of a life free from toil, take into account the different measure of the punishment. I mean, that even if you have sinned, but in your own person merely, you will have no such great punishment, nothing like it: but if you have sinned as bishop, you are lost. Remember what Moses endured, what wisdom he displayed, what good deeds he exhibited: but, for committing one sin only, he was bitterly punished; and with good reason; for this fault was attended with injury to the rest. Not in regard that the sin was public, but because it was the sin of a spiritual Ruler (ί ερέως) cf. S.); for in truth we do not pay the same penalty for public and for hidden faults. Augustine in Psalm 99:6 The sin may be the same, but not the (ζημία) harm of it; nay, not the sin itself; for it is not the same thing to sin in secret and unseen, and to sin openly. But the bishop cannot sin unobserved. Well for him if he escape reproach, though he sin not; much less can he think to escape notice, if he do sin. Let him be angry, let him laugh, or let him but dream of a moment's relaxation, many are they that scoff, many that are offended, many that lay down the law, many that bring to mind the former bishops, and abuse the present one; not that they wish to sound the praise of those; no, it is only to carp at him that they bring up the mention of fellow bishops, of presbyters. Sweet, says the proverb, is war to the inexperienced; but it may rather be said now, that even after one has come out of it, people in general have seen nothing of it: for in their eyes it is not war, but like those shepherds in Ezekiel, we slay and devour. [Ezekiel 34:2] Which of us has it in his power to show that he has taken as much care for the flocks of Christ, as Jacob did for Laban's? [Genesis 31:40] Which of us can tell of the frost of the night? For talk not to me of vigils, and all that parade. The contrary plainly is the fact. Prefects, and governors (ὕ παρχοι καὶ τοπάρχαι) of provinces, do not enjoy such honour as he that governs the Church. If he enter the palace, who but he is first? If he go to see ladies, or visit the houses of the great, none is preferred to him. The whole state of things is ruined and corrupt. I do not speak thus as wishing to put us bishops to shame, but to repress your hankering after the office. For with what conscience, (even should you succeed in becoming a bishop, having made interest for it either in person or by another), with what eyes will you look the man in the face who worked with you to that end? What will you have to plead for your excuse? For he that unwillingly, by compulsion and not with his own consent, was raised to the office, may have something to say for himself, though for the most part even such an one has no pardon to expect, and yet truly he so far has something to plead in excuse. Think how it fared with Simon Magus. What signifies it that you give not money, if, in place of money, you pay court, you lay many plans, you set engines to work? "Your money perish with you!" [Acts 8:20] Thus was it said to him, and thus will it be said to these: your canvassing perish with you, because you have thought to purchase the gift of God by human intrigue! But there is none such here? And God forbid there should be! For it is not that I wish anything of what I have been saying to be applicable to you: but just now the connection has led us on to these topics. In like manner when we talk against covetousness, we are not preaching at you, no, nor against any one man personally. God grant it may be the case, that these remedies were prepared by us without necessity. The wish of the physician is, that after all his pains, his drugs may be thrown away because not wanted: and this is just what we desire, that our words may not have been needed, and so have been spoken to the wind, so as to be but words. I am ready to submit to anything, rather than be reduced to the necessity of using this language. But if you like, we are ready to leave off; only let our silence be without bad effects. No one, I imagine, though he were ever so vainglorious, would wish to make a display of severity, when there is nothing to call for it. I will leave the teaching to you: for that is the best teaching, which teaches by actions. For indeed the best physicians, although the sickness of their patients brings them in fees, would rather their friends were well. And so we too wish all to be well. [2 Corinthians 13:7] It is not that we desire to be approved, and you reproved. I would gladly manifest, if it were possible, with my very eyes, the love which I bear to you: for then no one would be able to reproach me, though my language were ever so rough. "For speech of friends, yea, were it insult, can be borne;" more faithful are the wounds of a friend, rather than the ready kisses of an enemy. [Proverbs 27:6] There nothing I love more than you, no, not even light itself. I would gladly have my eyes put out ten thousand times over, if it were possible by this means to convert your souls; so much is your salvation dearer to me than light itself. For what profit to me in the rays of the sun, when despondency on your account makes it all thick darkness before my eyes? Light is good when it shines in cheerfulness, to a sorrowful heart it seems even to be a trouble. How true this is, may you never learn by experience! However, if it happen to any of you to fall into sin, just stand by my bedside, when I am laid down to rest and should be asleep; see whether I am not like a palsied man, like one beside himself, and, in the language of the prophet, the light of my eyes, it also is gone from me. [Psalm 38:10] For where is our hope, if you do not make progress? Where our despondency, if you do excellently? I seem to have wings, when I hear anything good of you. "Fulfil ye my joy." [Philippians 2:2] This one thing is the burden of my prayers, that I long for your advancement. But that in which I strive with all is this, that I love you, that I am wrapped up in you, that you are my all, father, mother, brethren, children. Think not then that anything that has been said was said in a hostile spirit, nay, it is for your amendment. It is written "A brother assisted by his brother is as a strong city." [Proverbs 18:19] Then do not take it in disdain: for neither do I undervalue what you have to say. I should wish even to be set right by you. For all (Edd. 'all we') you are brethren, and One is our Master: yet even among brothers it is for one to direct, while the others obey. Then disdain it not, but let us do all to the glory of God, for to Him belongs glory for ever and ever. Amen.

Source: Homily 3 on the Acts of the Apostles

[AD 735] Bede on Acts 1:12

Then they returned to Jerusalem from the mount called Olivet. Our Lord and Savior, having conquered the prince of darkness, leads the faithful to a place of peace and light. Rightly he ascended the mount of blessing, promising the holy Spirit, whose anointing teaches us about everything.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:12

He is near Jerusalem, having the distance of a Sabbath journey. According to history, it indicates that the Mount of Olives is separated by about a mile from the city of Jerusalem. For on the Sabbath, according to the law, it was not permitted to go more than a thousand paces. But according to allegory, whoever will be worthy to contemplate within the glory of the Lord ascending to the Father and to be enriched with the promise of the Holy Spirit, this one enters the city of eternal peace by the journey of the Sabbath. And for him, according to Isaiah, there will be a Sabbath from the Sabbath, because whoever here has ceased from perverse work will there rest in celestial recompense. But on the other hand, whoever in this age, as if through the time of six days, has neglected to work for salvation, during that time of perpetual rest, will be excluded from the boundaries of blessed Jerusalem, despising that Gospel: "Pray that your flight may not be in winter or on the Sabbath."

Source: Commentary on Acts

[AD 1536] Erasmus of Rotterdam on Acts 1:12

That is nearly two miles.

[AD 420] Jerome on Acts 1:13

[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).

Source: St. Jerome, Commentary on Daniel, CHAPTER SIX

[AD 735] Bede on Acts 1:13

And when they had entered the upper room, they went up where they were staying. It designates a place on high, because they had already ascended from earthly conversation of the Sabbath to the higher realms of knowledge and virtue.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:13

James of Alphaeus, and Simon the Zealot, and Judas of James. Some think that there were two apostles called James, namely James of Zebedee and James of Alphaeus, and that the third James, the brother of the Lord, was not an apostle but the bishop of Jerusalem. That is by no means true, but according to the faith of the Gospels, it should be known that this same James, the son of Alphaeus and an apostle, was in charge of Jerusalem, who was called the brother of the Lord, because he was the son of the Lord’s maternal aunt, of whom John the evangelist mentions. However, he says, “standing by the cross of Jesus were his mother, and his mother’s sister, Mary of Clopas” (John 19). Naming this Mary of Clopas from her father or family. For how could the brother of the Lord be said to be not an apostle but the third James, when Paul also names him an apostle: “But I saw none of the other apostles except James, the brother of the Lord” (Galatians 1)? And the evangelist Mark calls him the same, not the third but the other, saying: “There were also women looking on from afar, among whom were Mary Magdalene, and Mary the mother of James the Younger and Joses, and Salome” (Mark 15). For since "greater" and "lesser" usually provide a distinction not among three but between two, the lesser James is called the son of Alphaeus, in distinction from the greater who was the son of Zebedee. Read the book of blessed Jerome against Helvidius. However, Simon the Zealot is the one who is written in the Gospels as the Canaanite. For Cana interprets as zeal. He was from a village in Galilee, Cana, where the Lord turned water into wine, and after his brother James, he ruled the Church of Jerusalem and at the age of one hundred and twenty ascended the cross under Trajan. He is declared to be according to the flesh a cousin of the Savior, because Hegesippus testified that his father Clopas was the brother of Joseph. And Judas of James, that is, the brother of James, is the same as the one called Thaddeus in the Gospels, and he was sent to Edessa to Abgarus, the king of Osroene, as ecclesiastical history tells. It continues:

Source: Commentary on Acts

[AD 735] Bede on Acts 1:13

And when they had entered the upper room, they went up where they were staying. For in Greek the order of words is also placed thus: And when they had gone into the upper room, they went up where they were staying—Peter and John, and Andrew and James. In Greek the order of names is thus: Peter and Andrew, and James and John, and Simon the Zealot, and Judas the son of James. Histories recount concerning these, in which the passions of the apostles are contained, and many deem them apocryphal, that they preached in Persia, and there were killed by the priests of the temples in the city of Suanir, and they underwent glorious martyrdom. The Book of Martyrology, which is titled with the name and preface of blessed Jerome, although Jerome himself was not the author but the translator, and Eusebius is narrated to have been the author, affirms this as well. Further, Isidore believes that this Simon is the one who ruled the Church of Jerusalem after James the brother of the Lord, and was crowned with martyrdom of the cross under Trajan, being a hundred and twenty years old, whom we also followed formerly in the first book of the Acts of the Apostles, not examining what he wrote scrupulously, but simply listening to his words, believing that he learned these things from certain ancient histories. We dare not deny this even now, especially since he who wrote the aforementioned passions of the apostles has most certainly revealed that he wrote uncertain and false things. For he says that the eunuch of Candace, whom Philip baptized in Judea, was in Ethiopia at the time when Matthew was teaching there and helped him in his teaching, while it is manifest that Candace is the name not of a man, but of a woman, that is, not of the eunuch, but of his mistress, namely the queen of the Ethiopians, who, as we have learned from ancient records, were all commonly called thus in olden times. I wrote in the same work, following Jerome's commentary, and concerning Judas the brother of James, who was also called Thaddaeus, that he was sent to Abgar, king of Osroene, as ecclesiastical history has handed down; but afterward, examining the ecclesiastical history itself more diligently, I found it not written there that Thaddaeus the apostle, one of the twelve, but Thaddaeus one of the seventy disciples, was sent to heal the aforementioned king. I do not think an error should be imputed to me, where, following the authority of great doctors, I believed without doubt what I found in their small works should be accepted.

Source: Retractions on Acts

[AD 258] Cyprian on Acts 1:14

"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.

Source: Treatise 1, Sections 24-25

[AD 258] Cyprian on Acts 1:14

Before all things, the Teacher of peace and the Master of unity would not have prayer to be made singly and individually, as for one who prays to pray for himself alone. For we say not "My Father, which art in heaven," nor "Give me this day my daily bread; "nor does each one ask that only his own debt should be forgiven him; nor does he request for himself alone that he may not be led into temptation, and delivered from evil. Our prayer is public and common; and when we pray, we pray not for one, but for the whole people, because we the whole people are one. The God of peace and the Teacher of concord, who taught unity, willed that one should thus pray for all, even as He Himself bore us all in one... Thus also we find that the apostles, with the disciples, prayed after the Lord's ascension: "They all," says the Scripture, "continued with one accord in prayer, with the women, and Mary who was the mother of Jesus, and with His brethren." [Acts 1:14] They continued with one accord in prayer, declaring both by the urgency and by the agreement of their praying, that God, "who makes men to dwell of one mind in a house," only admits into the divine and eternal home those among whom prayer is unanimous.

Source: Treatise 4, Section 8

[AD 544] Arator on Acts 1:14

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.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 1:14

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.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:14

With the women and Mary the mother of Jesus, and his brothers. It says brothers of Jesus, not of Mary. For in Greek there is a clear distinction where it is written not αὐτῆς but αὐτοῦ, which without any doubt is a masculine pronoun among them. Blessed Luke took care to inform readers that the brothers of the Lord were participants in his faith at that time, about whom it was previously said before his passion: "Neither did his brothers believe in him."

Source: Retractions on Acts

[AD 220] Tertullian on Acts 1:15-20

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.

Source: The Prescription Against Heretics, Chapter 20

[AD 258] Cyprian on Acts 1:15

And this is subsequently observed, according to divine instruction, in the Acts of the Apostles, when Peter speaks to the people of ordaining an apostle in the place of Judas. "Peter "it says, "stood up in the midst of the disciples, and the multitude were in one place."

Source: Epistle LXVII

[AD 407] John Chrysostom on Acts 1:15

Peter, having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse.

[AD 407] John Chrysostom on Acts 1:15

“Men, brothers,” says Peter. If even the Lord called them brothers, all the more should Peter when they were all present. What dignity of church, what angelic condition! There was no distinction then, neither male nor female. I wish the churches were like that now. No one had his mind full of worldly matter; no one was anxiously thinking about household concerns. In this way even temptations may become a benefit and afflictions an advantage.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 3

[AD 544] Arator on Acts 1:15

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.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 585] Cassiodorus on Acts 1:15

"And in those days Peter rising up in the midst of the brethren, said, "etc. At that moment blessed Peter, quoting Psalm 108, said in the midst of the brethren, who were about a hundred and twenty in number: "Now that Judas the traitor is gone, we must think of the twelfth apostle," for the perfect number to be completed. Then, having placed Joseph and Matthias in the middle and said a prayer, they cast lots, and the election fell upon Matthias, and he was numbered as the twelfth apostle.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 1:15

There was, however, a crowd of about a hundred and twenty people together. These hundred and twenty, gradually rising from one to fifteen by increments, form the number of the fifteen steps, which mystically signifies the perfection of both laws in the Psalter, and in which the chosen vessel remains with Peter in Jerusalem. For it was necessary that the mystery, which the legislator exhibited in years, should be designated by the preachers of the new grace in their number.

Source: Commentary on Acts

[AD 202] Irenaeus on Acts 1:16

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, spoke before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us: [Acts 1:16, etc.] ... Let his habitation be desolate, and let no man dwell therein; and, His bishoprick let another take;" — thus leading to the completion of the apostles, according to the words spoken by David.

Source: Against Heresies (Book III), Chapter 12, Section 1

[AD 403] Epiphanius of Salamis on Acts 1:16

the scripture had to be fulfilled: The Apostles bring to fulfillment what David had stated was to be done.

[AD 407] John Chrysostom on Acts 1:16

the scripture had to be fulfilled: 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.

which the Holy Spirit spoke beforehand by the mouth of David: 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?

[AD 544] Arator on Acts 1:16

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.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 1:16

Brethren, it is necessary to fulfill the Scripture which the Holy Spirit foretold, etc. Peter the Apostle feared to remain in the number eleven. For all sin is 'eleven,' because through perverse actions, it transgresses the precepts of the Decalogue. Hence, because none of our justice is innocent by itself, the tabernacle that contained the Ark of the Lord was overlaid inside with eleven goat-hair curtains. And he restored the number of apostles to twelve, so that by the two parts of seven (for three times four is a fine sum), they would maintain the grace they preached and with the number, and those who were to preach the faith of the Holy Trinity to the fourfold world, as the Lord says: "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" (Matthew 28:19), they would also strengthen the perfection of work by the sacrament of the number. According to the higher understanding, the loss that the Church suffers from false brethren persists to the greatest extent unaddressed. But when at the end of the world, the people of the Jews who crucified the Lord are believed to be reconciled to the Church, like on the approaching fiftieth day, the number of the apostles is restored.

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 1:16

the scripture had to be fulfilled: Not that scripture forced the event, but it did mention an event that would happen: This scripture says: He who ate my bread has lifted his heel against me.(Psalm 41:9)

who was the leader of those who apprehended Jesus: Judas had agreed with the chief priests to betray Christ, he looked for an opportunity to deliver him without disturbing the people. And because some of the crowd might resist, he took a band of soldiers, not from the Jews, but from the governor. In this way, no one would dare to resist because they would see the marks of legitimate authority. Further, some Jews might resist out of zeal for the law, especially because Christ was being taken by Gentiles. For this reason Judas took some servants or officers from the chief priests and the Pharisees. (John 18:3)

[AD 384] Ambrosiaster on Acts 1:17

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.

[AD 1274] Thomas Aquinas on Acts 1:17

Therefore, since Judas was one of the twelve, it seems that he was chosen. I answer that one can be chosen in two ways. One is for a present righteousness; and Judas was chosen for this. The other is for final glory; and Judas was not chosen for this. Our Lord chose Judas, whom he knew would become an evil person, so that we could realize that there would be no human society which does not have some evil members: We can also understand from this that if a bishop receives someone into the Church, and this person becomes bad, the bishop should not be blamed.

[AD 130] Papias of Hierapolis on Acts 1:18-19

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.

Source: Catenae Graecorum patrum in Novum Testamentum (AD 1844)

[AD 380] Apostolic Constitutions on Acts 1:18

"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]

Source: Apostolic Constitutions (Book VII), Section 1, II

[AD 735] Bede on Acts 1:18

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.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:18

And he burst asunder in the middle. The mad traitor found a punishment worthy of himself, that is, the noose's knot strangled the throat from which the voice of betrayal had emerged. He also sought a fitting place of destruction, so that he who had delivered the Lord of men and angels to death, hated by heaven and earth, as if only to be associated with the spirits of the air, might perish in the midst of the air, according to the example of Ahithophel and Absalom who persecuted King David. To whom, indeed, the death itself succeeded with a sufficiently fitting outcome, so that the bowels which had conceived the deceit of betrayal were burst open and cast out into the empty air. A similar punishment by which death is reported to have condemned Arius, the heresiarch, so that since the one sought to extinguish the humanity of Christ, the other the divinity, both, as they lived devoid of sense, thus also perished with empty bellies.

Source: Commentary on Acts

[AD 544] Arator on Acts 1:19

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.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 1:19

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.

Source: Retractions on Acts

[AD 1107] Theophylact of Ohrid on Acts 1:19

For to this day, it says, that field is called "The field of blood," as a reminder to all that they murdered the Lord.

[AD 420] Jerome on Acts 1:20

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.

Source: HOMILIES ON THE PSALMS 35 (Psalm 108)

[AD 735] Bede on Acts 1:20

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.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 1:21

So one of the men who have accompanied 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.

[AD 407] John Chrysostom on Acts 1:22

[Judas must be replaced by] “one of the men who have accompanied us,” continues Peter. Note how he requires them to be eyewitnesses, even though the Spirit was about to come. There was still great care concerning this: “One of the men who have accompanied us,” he says, “during all the time that the Lord Jesus went in and out among us.” He means those who had dwelt with Christ, not simply been present as disciples.… “Until the day he was taken up from us—one of these must become a witness with us of his resurrection.” He did not say a witness of the rest of his actions but a witness of the resurrection alone. For indeed more trustworthy is the man who can say, “he, who ate, and drank, and was crucified, he rose again.” Therefore, he must be a witness not only of the time preceding this event or of what followed it and the miracles: the thing required was the resurrection. The other matters were evident and acknowledged, but the resurrection took place in secret and was evident to these only. And they do not say, “Angels told us,” but, “We have seen.” Why is this evident? Because we perform miracles. For this reason they had to be trustworthy, especially then.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 3

[AD 130] Papias of Hierapolis on Acts 1:23

He [Justus, surnamed Barsabbas] drank a deadly poison, and yet, by the grace of the Lord, suffered no harm.

Source: Church History (Book III), Chapter 39, Section 9

[AD 339] Eusebius of Caesarea on Acts 1:23

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]

Source: Church History (Book III), Chapter 39, Sections 8-10

[AD 407] John Chrysostom on Acts 1:23

He did not appoint 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 Alphæus; 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.

[AD 544] Arator on Acts 1:23

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.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 1:23

Joseph who is called Barsabbas, who was surnamed Justus, and Matthias. Barsabbas is interpreted as "son of rest," Matthias as "little one of God." Concerning whom Arator says: . . . . . . O how far human judgments differ from those above? He who was just is deservedly surpassed by the little one in human praise.

Source: Commentary on Acts

[AD 735] Bede on Acts 1:23

And they appointed two, Joseph who was called Barsabbas, who was surnamed Justus. In Greek it is more detailed: And having said these things, they appointed two: Joseph who was called Barsabbas, who was surnamed Justus, and Matthias. Where we in this sentence read Justus, in the Greek also Justus is written. If we believe it to be a Latin name, it seems that this man was of such virtue that even the Romans, who could have known him, gave him the name of justice. But if it is a Hebrew name, it can be interpreted as “sparing” or “he himself uplifted,” as Jerome teaches in the Book of Hebrew Names. What is called Justus in Latin, in Hebrew is Sadoch, and in Greek is called δίκαιος. Furthermore, Clement of Alexandria, a most learned man in all respects, reports that both those appointed to the lot of apostleship were from the number of the seventy disciples.

Source: Retractions on Acts

[AD 397] Ambrose of Milan on Acts 1:24

The imperial power is great, but consider … how great God is. He sees the hearts of all; he probes their inmost conscience; he knows all things before they come to pass; he knows the innermost secrets of your heart. You do not allow yourself to be deceived; do you expect to hide anything from God?

Source: LETTER 11 (57)

[AD 407] John Chrysostom on Acts 1:24

They did not say, choose, but, show which one to these two you have chosen: knowing that all things were foreordained by God.

[AD 407] John Chrysostom on Acts 1:24

Why did Peter not ask Christ to give him someone to replace Judas? It is better as it is. For in the first place, they were engaged in other things; second, this was the greatest proof of Christ’s presence with them. For just as he chose when he was among them, so he chose now in absence. This was no small consolation.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 3

[AD 528] Procopius of Gaza on Acts 1:24

A lottery takes place to avoid contention and to assure greater certitude and clarity. The source of this rule is the counsel of God. The apostles imply the idea when they say, Lord, who knowest the hearts Thus it is clear that the lot does not happen by chance but by the power of God.

[AD 990] Oecumenius on Acts 1:25

When he betrayed his Lord and sought no forgiveness for this his great sin, Judas chose to himself perdition. Here, then, his own place or lot means suicide. So when we read Balaam that 'he rose up and went and returned to his place,' (Num 24:25) this is said not only of a local removal, but of a moral one.

[AD 430] Augustine of Hippo on Acts 1:26

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.

Source: TRACTATES ON THE GOSPEL OF JOHN 27.10

[AD 430] Augustine of Hippo on Acts 1:26

He reproved them by saying, “Are there not twelve hours in the day? If any man walks in the day, he does not stumble.” Follow me, if you do not wish to stumble: do not give counsel to me, from whom you ought to receive it. To what, then, refer the words “Are there not twelve hours in the day”? So as to point himself out as the day, he chose twelve disciples. If I am the day, he says, and you the hours, is it for the hours to give counsel to the day? The day is followed by the hours, not the hours by the day. If these, then, were the hours, what in such a reckoning was Judas? Was he also among the twelve hours? If he was an hour, he had light; and if he had light, how was the Day betrayed by him to death? But the Lord, in so speaking, foresaw not Judas himself but his successor. For Judas, when he fell, was succeeded by Matthias, and the twelvefold number preserved. It was not, then, without a purpose that the Lord chose twelve disciples, but to indicate that he himself is the spiritual Day. Let the hours then attend upon the Day, let them preach the Day, be made known and illuminated by the Day, and by the preaching of the hours may the world believe in the Day. And so in a summary way it was just this that he said, “Follow me, if you do not wish to stumble.”

Source: TRACTATES ON THE GOSPEL OF JOHN 49.8

[AD 430] Augustine of Hippo on Acts 1:26

What lesson then, my brothers, did our Lord Jesus Christ wish to impress on his church, when it pleased him to have one castaway among the twelve, but this, that we should bear with the wicked and refrain from dividing the body of Christ?… Such was this man Judas, and yet he went in and out with the eleven holy disciples. With them he came even to the table of the Lord: he was permitted to converse with them, but he could not contaminate them. Both Peter and Judas partook of one bread, and yet what communion had the believer with the infidel? Peter’s partaking was to life, but that of Judas to death. For that good bread was just like the sweet savor. For as the sweet savor, so also does the good bread give life to the good and bring death to the wicked. “For whoever eats unworthily eats and drinks judgment against himself”: “judgment against himself,” not against you. If, then, it is judgment against him, not against you, bear as one that is good with him that is evil, that you may attain the rewards of the good and not be hurled into the punishment of the wicked.

Source: TRACTATES ON THE GOSPEL OF JOHN 50.10

[AD 735] Bede on Acts 1:26

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.

Source: Commentary on Acts