Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And when the day of Pentecost was fully come, they were all with one accord in one place. ² And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. ³ And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. ⁴ And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. ⁵ And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. ⁶ Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. ⁷ And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? ⁸ And how hear we every man in our own tongue, wherein we were born? ⁹ Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, ¹⁰ Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, ¹¹ Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. ¹² And they were all amazed, and were in doubt, saying one to another, What meaneth this? ¹³ Others mocking said, These men are full of new wine. ¹⁴ But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: ¹⁵ For these are not drunken, as ye suppose, seeing it is but the third hour of the day. ¹⁶ But this is that which was spoken by the prophet Joel; ¹⁷ And it shall come to pass in the last days, saith God,I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: ¹⁸ And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: ¹⁹ And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: ²⁰ The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: ²¹ And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. ²² Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: ²³ Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: ²⁴ Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. ²⁵ For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: ²⁶ Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: ²⁷ Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. ²⁸ Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. ²⁹ Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. ³⁰ Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; ³¹ He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. ³² This Jesus hath God raised up, whereof we all are witnesses. ³³ Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. ³⁴ For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, ³⁵ Until I make thy foes thy footstool. ³⁶ Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. ³⁷ Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? ³⁸ Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. ³⁹ For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. ⁴⁰ And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. ⁴¹ Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. ⁴² And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. ⁴³ And fear came upon every soul: and many wonders and signs were done by the apostles. ⁴⁴ And all that believed were together, and had all things common; ⁴⁵ And sold their possessions and goods, and parted them to all men, as every man had need. ⁴⁶ And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, ⁴⁷ Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

[AD 220] Tertullian on Acts 2:1

The first infusion of the Holy Spirit into the congregated disciples took place at "the third hour." Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake "at the sixth hour.

Source: On Prayer

[AD 220] Tertullian on Acts 2:1

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

Source: On Fasting

[AD 373] Ephrem the Syrian on Acts 2:1

When the blessed apostles
were gathered together
the place shook
and the scent of Paradise,
having recognized its home,
poured forth its perfumes,
delighting the heralds
by whom
the guests are instructed
and come to his banquet;
eagerly he awaits their arrival
for he is the Lover of mankind.

Source: HYMNS ON PARADISE 11.14

[AD 407] John Chrysostom on Acts 2:1

Dost thou perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: "Lift up your eyes," He said, "and look on the fields, for they are white already to harvest." (John 4:35.) And again, "The harvest truly is great, but the laborers are few." (Matthew 9:38.) But as the first-fruits of this harvest, He himself took , and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. "When," it says, "the day of Pentecost was fully come" (Luke 8:5, 11): that is, when at the Pentecost, while about it, in short. For it was essential that the present events likewise should take place during the feast, that those who had witnessed the crucifixion of Christ, might also behold these. "And suddenly there came a sound from heaven." (v. 2.) Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, "They are full of new wine," what would they not have said, had it been otherwise? And it is not merely, "there came a sound," but, "from heaven." And the suddenness also startled them, and brought all together to the spot. "As of a rushing mighty wind:" this betokens the exceeding vehemence of the Spirit. "And it filled all the house:" insomuch that those present both believed, and (Edd. toutous) in this manner were shown to be worthy. Nor is this all; but what is more awful still, "And there appeared unto them," it says, "cloven tongues like as of fire." (v. 3.) Observe how it is always, "like as;" and rightly: that you may have no gross sensible notions of the Spirit. Also, "as it were of a blast:" therefore it was not a wind. "Like as of fire." For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is "like as of fire. And it sat upon each of them." This means, that it remained and rested upon them." For the sitting is significant of settledness and continuance.Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, "And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams." (Joel 2:28.) "And they were all filled with the Holy Ghost." (v. 4.) For, that the effect may not be to frighten only, therefore is it both "with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance." (Matthew 3:11.) They receive no other sign, but this first; for it was new to them, and there was no need of any other sign. "And it sat upon each of them," says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, "And they were all filled," he says; not merely received the grace of the Spirit, but "were filled. And began to speak with other tongues, as the Spirit gave them utterance." It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so, having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed. Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near. It put them in mind also of another vision: for as fire did He appear also in the bush. "As the Spirit gave them utterance, apophthengesthai (Exodus 3:2.) For the things spoken by them were apophthegmata, profound utterances. "And," it says, "there were dwelling at Jerusalem Jews, devout men." (v. 5.) The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there. For, it says, "There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded. (v. 6.) Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; "Because that every man heard them speak in his own language. And they were amazed," it says, "and marvelled, saying one to another, Behold, are not all these which speak Galileans?" (v. 7-13.) They immediately turned their eyes towards the Apostles. "And how" (it follows) "hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:" mark how they run from east to west: "and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And, they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine." O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing--men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him--yet these, after so great signs, say, "They are full of new wine!"But let us look over what has been said from the beginning. (Recapitulation.) "And when the day of Pentecost," etc. "It filled," he says, "the house." That wind pnoe was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but "when they have well drunken," then indeed it is as here, but with the Prophets it is otherwise. (Ezekiel 3:3.) The roll of a book is given him, and Ezekiel ate what he was about to utter. "And it became in his mouth," it is said, "as honey for sweetness." (And again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: (Jeremiah 1:9) so equal is He in honor with the Father and the Son.) And again, on the other hand, Ezekiel calls it "Lamentations, and mourning, and woe." (Ezekiel 2:10.) To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle (2 Kings 13.; another by oil, as David (1 Samuel 16:13); and Moses by fire, as we read of him at the bush. (Exodus 3:2.) But in the present case it is not so; for the fire itself sat upon them. (But wherefore did the fire not appear so as to fill the house? Because they would have been terrified.) But the story shows, that it is the same here as there. For you are not to stop at this, that "there appeared unto them cloven tongues," but note that they were "of fire." Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root; that you may learn, that it was an operation sent from the Comforter. But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David: what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people (Exodus 2:11); and Samuel occupied there in the temple (1 Samuel 3:3); Elisha leaving all (1 Kings 19:21); Ezekiel again, made manifest by what happened thereafter. In this manner, you see, did these also leave all that they had. They learnt also what human infirmity is, by what they suffered; they learnt that it was not in vain they had done these good works. (1 Samuel 9.and xi. 6.) Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution. But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have "a well of water springing up into everlasting life." (John 4:14.) And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil. But the wonder is this, that when sent they made no objections; they said not, they were "weak in voice, and of a slow tongue." (Exodus 4:10.) For Moses had taught them better. They said not, they were too young. (Jeremiah 1:6.) Jeremiah had made them wise. And yet they had heard of many fearful things, and much greater than were theirs of old time; but they feared to object.--And because they were angels of light, and ministers of things above To them of old, no one "from heaven" appears, while they as yet follow after a vocation on earth; but now that Man has gone up on high, the Spirit also descends mightily from on high. "As it were a rushing mighty wind;" making it manifest by this, that nothing shall be able to withstand them, but they shall blow away all adversaries like a heap of dust. "And it filled all the house." The house also was a symbol of the world. "And it sat upon each of them," and "the multitude came together, and were confounded." Observe their piety; they pronounce no hasty judgment, but are perplexed: whereas those reckless ones pronounce at once, saying, "These men are full of new wine." Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these "devout men from all nations." Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? "Now when this was noised abroad, the multitude came together, and were confounded." And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them. "Behold, are not all these which speak Galileans?" For indeed this was confessed. so much did the sound alarm them. for it found the greater part of the world assembled there. This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learnt from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated the Gentiles in those countries. So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. "We do hear them speak in our tongues the wonderful works of God." For it was not only that they spoke (in their tongues), but the things they spoke were wonderful. Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, "What meaneth this?" But "others mocking said, These men are full of new wine'" (John 8:48), and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. Quite a thing of course (is not it?), that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much , they ascribe the whole matter to the quality (of the wine), and say, "They are full" of it. "But Peter, standing up with the eleven, lifted up his voice, and said unto them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these! What effrontery, think you, must go to that! what impiety, what shamelessness! For wherever the Holy Spirit is present, He makes men of gold out of men of clay. Look, I pray you, at Peter now: examine well that timid one, and devoid of understanding; as Christ said, "Are ye also yet without understanding?" (Matthew 15:16) the man, who after that marvellous confession was called "Satan." (Ib. xvi. 23.) Consider also the unanimity of the Apostles. They themselves ceded to him the office of speaking; for it was not necessary that all should speak. "And he lifted up his voice," and spoke out to them with great boldness. Such a thing it is to be a spiritual man! Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. For as a man of fire falling into the midst of straw would take no harm, but do it to others: not he could take any harm, but they, in assailing him, destroy themselves. For the case here was just as if one carrying hay should attack one bearing fire: even so did the Apostles encounter these their adversaries with great boldness.For what did it harm them, though they were so great a multitude? Did they not spend all their rage? did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, "Do ye wish to bring this man's blood upon us?" (Acts 5:28.) Did they (the Apostles) not fight against poverty and hunger: against ignominy and infamy (for they were accounted deceivers): did they not fight against ridicule and wrath and mockery?--for in their case the contraries met: some laughed at them, others punished them;--were they not made a mark for the wrathful passions, and for the merriment, of whole cities? exposed to factions and conspiracies: to fire, and sword, and wild beasts? Did not war beset them from every quarter, in ten thousand forms? And were they any more affected in their minds by all these things, than they would have been at seeing them in a dream or in a picture? With bare body they took the field against all the armed, though against them all men had arbitrary power : terrors of rulers, force of arms, in cities and strong walls: without experience, without skill of the tongue, and in the condition of quite ordinary men, matched against juggling conjurors, against impostors, against the whole throng of sophists, of rhetoricians, of philosophers grown mouldy in the Academy and the walks of the Peripatetics, against all these they fought the battle out. And the man whose occupation had been about lakes, so mastered them, as if it cost him not so much ado as even a contest with dumb fishes: for just as if the opponents he had to outwit were indeed more mute than fishes, so easily did he get the better of them! And Plato, that talked a deal of nonsense in his day, is silent now, while this man utters his voice everywhere; not among his own countrymen alone, but also among Parthians, and Medes, and Elamites, and in India, and in every part of the earth, and to the extremities of the world. Where now is Greece, with her big pretentions? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. Are you not ashamed--confess it--at the very name of the country of him who has defeated you? But if you hear his own name too, and learn that he was called Cephas, much more will you hide your faces. This, this has undone you quite; because you esteem this a reproach, and account glibness of tongue a praise, and want of glibness a disgrace. You have not followed the road you ought to have chosen, but leaving the royal road, so easy, so smooth, you have trodden one rough, and steep, and laborious. And therefore you have not attained unto the kingdom of heaven.Why then, it is asked, did not Christ exercise His influence upon Plato, and upon Pythagoras? Because the mind of Peter was much more philosophical than their minds. They were in truth children shifted about on all sides by vain glory; but this man was a philosopher, one apt to receive grace. If you laugh at these words, it is no wonder; for those aforetime laughed, and said, the men were full of new wine. But afterwards, when they suffered those bitter calamities, exceeding all others in misery; when they saw their city falling in ruins, and the fire blazing, and the walls hurled to the ground, and those manifold frantic horrors, which no one can find words to express, they did not laugh then. And you will laugh then, if you have the mind to laugh, when the time of hell is close at hand, when the fire is kindled for your souls. But why do I speak of the future? Shall I show you what Peter is, and what Plato, the philosopher? Let us for the present examine their respective habits, let us see what were the pursuits of each. The one wasted his time about a set of idle and useless dogmas, and philosophical, as he says, that we may learn that the soul of our philosopher becomes a fly. Most truly said, a fly! not indeed changed into one, but a fly must have entered upon possession of the soul which dwelt in Plato; for what but a fly is worthy of such ideas! The man was full of irony, and of jealous feelings against every one else, as if he made it his ambition to introduce nothing useful, either out of his own head or other people's. Thus he adopted the metempsychosis from another, and from himself produced the Republic, in which he enacted those laws full of gross turpitude. Let the women, he says, be in common, and let the virgins go naked, and let them wrestle before the eyes of their lovers, and let there also be common fathers, and let the children begotten be common. But with us, not nature makes common fathers, but the philosophy of Peter does this; as for that other, it made away with all paternity. For Plato's system only tended to make the real father next to unknown, while the false one was introduced. It plunged the soul into a kind of intoxication and filthy wallowing. Let all, he says, have intercourse with the women without fear. The reason why I do not examine the maxims of poets, is, that I may not be charged with ripping up fables. And yet I am speaking of fables much more ridiculous than even those. Where have the poets devised aught so portentous as this? But (not to enter into the discussion of his other maxims), what say you to these--when he equips the females with arms, and helmets, and greaves, and says that the human race has no occasion to differ from the canine! Since dogs, he says, the female and the male, do just the same things in common, so let the women do the same works as the men, and let all be turned upside down. For the devil has always endeavored by their means to show that our race is not more honorable than that of brutes; and, in fact, some have gone to such a pitch of (kenodoxias) absurdity, as to affirm that the irrational creatures are endued with reason. And see in how many various ways he has run riot in the minds of those men! For whereas their leading men affirmed that our soul passes into flies, and dogs, and brute creatures; those who came after them, being ashamed of this, fell into another kind of turpitude, and invested the brute creatures with all rational science, and made out that the creatures--which were called into existence on our account--are in all respects more honorable than we! They even attribute to them foreknowledge and piety. The crow, they say, knows God, and the raven likewise, and they possess gifts of prophecy, and foretell the future; there is justice among them, and polity, and laws. Perhaps you do not credit the things I am telling you. And well may you not, nurtured as you have been with sound doctrine; since also, if a man were fed with this fare, he would never believe that there exists a human being who finds pleasure in eating dung. The dog also among them is jealous, according to Plato. But when we tell them that these things are fables, and are full of absurdity, You do not enter (enoesate) into the higher meaning,' say they. No, we do not enter into this your surpassing nonsense, and may we never do so: for it requires (of course! ) an excessively profound mind, to inform me, what all this impiety and confusion would be at. Are you talking, senseless men, in the language of crows, as the children are wont (in play)? For you are in very deed children, even as they. But Peter never thought of saying any of these things: he uttered a voice, like a great light shining out in the dark, a voice which scattered the mist and darkness of the whole world. Again, his deportment, how gentle it was, how considerate (epieikes); how far above all vainglory; how he looked towards heaven without all self-elation, and this, even when raising up the dead! But if it had come to be in the power of any one of those senseless people (in mere fantasy of course) to do anything like it, would he not straightway have looked for an altar and a temple to be reared to him, and have wanted to be equal with the gods? since in fact when no such sign is forthcoming, they are forever indulging such fantastic conceits. And what, pray you, is that Minerva of theirs, and Apollo, and Juno? They are different kinds of demons among them. And there is a king of theirs, who thinks fit to die for the mere purpose of being accounted equal with the gods. But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man's cure. "Ye men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? (ch. iii. 12.) We also are men of like passions with you. (Ibid. xiv. 14.) But with those, great is the self-elation, great the bragging; all for the sake of men's honors, nothing for the pure love of truth and virtue. (philosophias eneken.) For where an action is done for glory, all is worthless. For though a man possess all, yet if he have not the mastery over this (lust), he forfeits all claim to true philosophy, he is in bondage to the more tyrannical and shameful passion. Contempt of glory; this it is that is sufficient to teach all that is good, and to banish from the soul every pernicious passion. I exhort you therefore to use the most strenuous endeavors to pluck out this passion by the very roots; by no other means can you have good esteem with God, and draw down upon you the benevolent regard of that Eye which never sleepeth. Wherefore, let us use all earnestness to obtain the enjoyment of that heavenly influence, and thus both escape the trial of present evils, and attain unto the future blessings, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory, power, honor, now and ever, and to all ages. Amen.

[AD 407] John Chrysostom on Acts 2:1

Do you see the type? What is this Pentecost? The time when the sickle was to be put to the harvest and the fruits to be gathered. Look at the reality now, how the time has come to ply the sickle of the Word. The Spirit, keen-edged, came down in place of the sickle. For hear the words of Christ, “Lift up your eyes and see how the fields are ripe for harvesting.” And again, “The harvest is plentiful, but the laborers are few.” He himself, taking [our nature] as the first fruits, lifted it up high and he was himself the first to ply the sickle. For this reason he calls [the Word] also the Seed.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 4

[AD 430] Augustine of Hippo on Acts 2:1

Fifty days are reckoned from the celebration of the Passover (which, as Moses ordered, was accomplished by slaying the lamb, a type to signify the future passion of the Lord) to the day on which Moses received the law on tablets written by the finger of God. Likewise, when fifty days had passed from the slaying and resurrection of him who was led as a lamb to the slaughter, the finger of God, that is, the Holy Spirit filled the believers gathered in one place.

Source: ON THE SPIRIT AND THE LETTER 16.28

[AD 461] Leo the Great on Acts 2:1

To the Hebrew people, now freed from Egypt, the law was given on Mount Sinai fifty days after the immolation of the paschal lamb. Similarly, after the passion of Christ in which the true Lamb of God was killed, just fifty days after his resurrection, the Holy Spirit fell upon the apostles and the whole group of believers. Thus the earnest Christian may easily perceive that the beginnings of the Old Covenant were at the service of the beginnings of the gospel and that the same Spirit who instituted the first established the Second Covenant.

Source: SERMON 75

[AD 585] Cassiodorus on Acts 2:1

"When the days of the Pentecost were accomplished, they were all together in one place," etc. When fifty days had passed, as the Lord Christ had promised them, there was suddenly a mighty sound from heaven as the Holy Ghost came, and heavenly fire appeared above the heads of all who were sitting in the house, and they began to speak the tongues of various nations. As the news spread, men from various peoples who had gathered in Jerusalem came and wondered at them who, being Galileans, spoke of the wonderful works of God in the tongues of the peoples. Some, looking at the phenomenon reasonably, thought rightly that it had been granted by a gift of God; others, stupidly mocking, rather ascribed it to drunkenness.

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 2:1

And when the days of Pentecost were completed, they were all together in the same place. This is in the upper room, which they are said to have ascended. For whoever desires to be filled with the Holy Spirit must necessarily transcend the dwelling of the flesh through the contemplation of the mind. Just as the forty days during which the Lord conversed with His disciples after His resurrection signify the Church's journey in this world with the risen Christ, so the fiftieth day, on which the Holy Spirit is received, fittingly expresses the perfection of blessed rest, by which the labor of the temporal Church will be rewarded with eternal denarius. For the number forty itself, when computed by its equal parts, adds that denarius and makes fifty. The half of the number forty is twenty, a quarter is ten, a fifth is eight, an eighth is five, a tenth is four, a twentieth is two, a fortieth is one. Twenty, ten, eight, five, four, two, and one make fifty. The figure of this calculation is easily evident, because the present conflict generates for us the eternal joy of the jubilee, as the Apostle says: For our momentary and light affliction works for us an eternal weight of glory beyond all measure (II Cor. IV). Our true blessedness, however, is the eternal vision of the most high and blessed Trinity, wherein we glory in the immortality of both body and soul. For we consist of the four well-known qualities of the body. In the inner man, we are commanded to love God with all our heart, all our soul, and all our mind. And this is the perfect denarius of life, to rejoice in the present vision of divine glory. It is to be noted historically that among the ancients, the day of Pentecost, that is, the fiftieth day on which the law was given, was counted from the slaughter of the lamb. However, as the blessed Augustine explains, the fiftieth day here is counted not from the Lord's Passion, but from His resurrection, on which the Holy Spirit was sent. He, by the return of the old sign's example, most manifestly consecrated the Lord's day by His coming. At that same point in time, He showed that the true Pascha is to be celebrated on the Lord's day. For just as here, so also there God appeared in the vision of fire, as Exodus says: And Mount Sinai was altogether on a smoke because the Lord descended upon it in fire (Exod. XIX).

Source: Commentary on Acts

[AD 735] Bede on Acts 2:1

And when the days of Pentecost were completed, they were all together in the same place. Some Codices incorrectly have, Pentecosten. For Pentecoste in the nominative case means fiftieth; Pentecostes in the genitive, fiftieth's; Pentecosten in the accusative, fiftieth. However, no rule of speech allows us to say Pentecosten, when it should be said: When the fiftieth day was completed; or certainly as it is read in Greek in the singular number: And when the fiftieth day was completed. But truly in the prayers of the same day, it should be said: And celebrating the most sacred day of Pentecost, that is, the fiftieth. From the usage of this word, it is thought by some who do not know the Greek language that the solemnity of this day should also be called Pentecosten in the nominative case.

Source: Retractions on Acts

[AD 856] Rabanus Maurus on Acts 2:1

The Law was given on Mount Sinai, the Spirit on Mount Sion, the Law on an elevated place in the mountain, the Spirit in an upper room.

[AD 258] Cyprian on Acts 2:2

That the Holy Spirit has frequently appeared in fire. In Exodus: "And the whole of Mount Sinai smoked, because God had come down upon it in fire." Also in the Acts of the Apostles"And suddenly there was made a sound from heaven, as if a vehement blast were borne along, and it filled the whole of that place in which they were sitting. And there appeared to them cloven tongues as if of fire, which also settled upon each of them; and they were all filled with the Holy Ghost." Also in the sacrifices, whatsoever God accounted accepted, fire descended from heaven, which consumed what was sacrificed. In Exodus: "The angel of the Lord appeared in a flame of fire from the bush."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 386] Cyril of Jerusalem on Acts 2:2

and it filled the entire house where they were sitting: for the house became the vessel of the spiritual water; as the disciples sat within, the whole house was filled.

[AD 386] Cyril of Jerusalem on Acts 2:2

And lest people should be ignorant of the greatness of the mighty gift coming down to them, there sounded as it were a heavenly trumpet. For suddenly there came from heaven a sound as of the rushing of a mighty wind, signifying the presence of him who was to grant power to people to seize with violence the kingdom of God, that both their eyes might see the fiery tongues and their ears hear the sound. And it filled all the house where they were sitting; for the house became the vessel of the spiritual water; as the disciples sat within, the whole house was filled. Thus they were entirely baptized according to the promise and invested soul and body with a divine garment of salvation.

Source: Catechetical Lecture 17.15

[AD 407] John Chrysostom on Acts 2:2

Thus Moses was the greatest of the prophets, yet he, when others were to receive the Spirit, suffered diminution himself. But here it is not so. For just as fire kindles as many lamps as it will, so here the abundance of the Spirit was shown. Each one received a spring of Spirit, just as he himself said, that those who believe in him shall have “a spring of water gushing up to eternal life.” And it was justly so. For they were not going forth to argue with the pharaoh but to wrestle with the devil. The wonderful thing is this: they made no objections when they were sent; they did not say they were “weak in voice and slow of speech.” For Moses had taught them better. They did not say they were too young. Jeremiah had made them wise. And yet they heard many fearful things, much worse than what was in former times, but they were afraid to object. For they were angels of light and the servants of things on high. No one from heaven appeared to people of former times, because they were in pursuit of matters on earth. But when man ascended on high, the Spirit descends from on high, “like the rush of a mighty wind.” Through this it is made clear that nothing will be able to stand against them and they will blow away all adversaries like a heap of dust.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 4

[AD 407] John Chrysostom on Acts 2:2

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

Source: HOMILIES ON THE GOSPEL OF MATTHEW 12.3

[AD 407] John Chrysostom on Acts 2:2-13

Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, "They are full of new wine," what would they not have said, had it been otherwise? And it is not merely, "there came a sound," but, "from heaven." And the suddenness also startled them, and brought all together to the spot. "As of a rushing mighty wind:" this betokens the exceeding vehemence of the Spirit. "And it filled all the house:" insomuch that those present both believed, and (Edd. τούτους) in this manner were shown to be worthy. Nor is this all; but what is more awful still, "And there appeared unto them," it says, "cloven tongues like as of fire." [Acts 2:3] Observe how it is always, "like as;" and rightly: that you may have no gross sensible notions of the Spirit. Also, "as it were of a blast:" therefore it was not a wind. "Like as of fire." For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is "like as of fire. And it sat upon each of them." This means, that it remained and rested upon them. For the sitting is significant of settledness and continuance.

Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, "And it shall come to pass in the last days, says the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams." [Joel 2:28] "And they were all filled with the Holy Ghost." [Acts 2:4] For, that the effect may not be to frighten only, therefore is it both "with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance." [Matthew 3:11] They receive no other sign, but this first; for it was new to them, and there was no need of any other sign. "And it sat upon each of them," says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, "And they were all filled," he says; not merely received the grace of the Spirit, but "were filled. And began to speak with other tongues, as the Spirit gave them utterance." It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so, having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed. Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near. It put them in mind also of another vision: for as fire did He appear also in the bush. As the Spirit gave them utterance, ἀ ποφθέγγεσθαι [Exodus 3:2] For the things spoken by them were ἀ ποφθέγματα, profound utterances. "And," it says, "there were dwelling at Jerusalem Jews, devout men." [Acts 2:5] The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there. For, it says, There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was reported abroad, the multitude came together, and were confounded. [Acts 2:6] Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; "Because that every man heard them speak in his own language. And they were amazed," it says, "and marvelled, saying one to another, Behold, are not all these which speak Galileans?" [Acts 2:7-13] They immediately turned their eyes towards the Apostles. "And how" (it follows) "hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:" mark how they run from east to west: "and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And, they were all amazed, and were in doubt, saying one to another, What means this? Others mocking said, These men are full of new wine." O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing — men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him — yet these, after so great signs, say, "They are full of new wine!"

But let us look over what has been said from the beginning. (Recapitulation.) "And when the day of Pentecost," etc. "It filled," he says, "the house." That wind πνοὴ was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but "when they have well drunken," then indeed it is as here, but with the Prophets it is otherwise. [Ezekiel 3:3] The roll of a book is given him, and Ezekiel ate what he was about to utter. "And it became in his mouth," it is said, "as honey for sweetness." (And again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: [Jeremiah 1:9] so equal is He in honor with the Father and the Son.) And again, on the other hand, Ezekiel calls it "Lamentations, and mourning, and woe." [Ezekiel 2:10] To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle [2 Kings 13]; another by oil, as David [1 Samuel 16:13]; and Moses by fire, as we read of him at the bush. [Exodus 3:2] But in the present case it is not so; for the fire itself sat upon them. (But wherefore did the fire not appear so as to fill the house? Because they would have been terrified.) But the story shows, that it is the same here as there. For you are not to stop at this, that "there appeared unto them cloven tongues," but note that they were "of fire." Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root; that you may learn, that it was an operation sent from the Comforter.

But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David: what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people [Exodus 2:11]; and Samuel occupied there in the temple [1 Samuel 3:3]; Elisha leaving all [1 Kings 19:21]; Ezekiel again, made manifest by what happened thereafter. In this manner, you see, did these also leave all that they had. They learned also what human infirmity is, by what they suffered; they learned that it was not in vain they had done these good works. [1 Samuel 9 and 11:6] Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution. But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have "a well of water springing up into everlasting life." [John 4:14] And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil. But the wonder is this, that when sent they made no objections; they said not, they were "weak in voice, and of a slow tongue." [Exodus 4:10] For Moses had taught them better. They said not, they were too young. [Jeremiah 1:6] Jeremiah had made them wise. And yet they had heard of many fearful things, and much greater than were theirs of old time; but they feared to object.— And because they were angels of light, and ministers of things above ["Suddenly there came from heaven," etc.] To them of old, no one "from heaven" appears, while they as yet follow after a vocation on earth; but now that Man has gone up on high, the Spirit also descends mightily from on high. "As it were a rushing mighty wind;" making it manifest by this, that nothing shall be able to withstand them, but they shall blow away all adversaries like a heap of dust. "And it filled all the house." The house also was a symbol of the world. "And it sat upon each of them," [etc.] and "the multitude came together, and were confounded." Observe their piety; they pronounce no hasty judgment, but are perplexed: whereas those reckless ones pronounce at once, saying, "These men are full of new wine." Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these "devout men from all nations." Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? "Now when this was reported abroad, the multitude came together, and were confounded." And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them. "Behold, are not all these which speak Galileans?" For indeed this was confessed. ["And how hear we"] so much did the sound alarm them. ["Every man in our own tongue," etc.] for it found the greater part of the world assembled there. ["Parthians and Medes," etc.] This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learned from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated [among] the Gentiles in those countries. So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. "We do hear them speak in our tongues the wonderful works of God." For it was not only that they spoke (in their tongues), but the things they spoke were wonderful. Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, "What means this?" But "others mocking said, 'These men are full of new wine'" [John 8:48], and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. ["They are full of new wine."] Quite a thing of course (is not it?), that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much [at that early hour], they ascribe the whole matter to the quality (of the wine), and say, "They are full" of it. "But Peter, standing up with the eleven, lifted up his voice, and said to them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these! What effrontery, think you, must go to that! What impiety, what shamelessness! For wherever the Holy Spirit is present, He makes men of gold out of men of clay. Look, I pray you, at Peter now: examine well that timid one, and devoid of understanding; as Christ said, "Are ye also yet without understanding?" [Matthew 15:16] the man, who after that marvellous confession was called "Satan." [Matthew 16:23] Consider also the unanimity of the Apostles. They themselves ceded to him the office of speaking; for it was not necessary that all should speak. "And he lifted up his voice," and spoke out to them with great boldness. Such a thing it is to be a spiritual man! Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. For as a man of fire falling into the midst of straw would take no harm, but do it to others: not he could take any harm, but they, in assailing him, destroy themselves. For the case here was just as if one carrying hay should attack one bearing fire: even so did the Apostles encounter these their adversaries with great boldness.

For what did it harm them, though they were so great a multitude? Did they not spend all their rage? Did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, "Do ye wish to bring this man's blood upon us?" [Acts 5:28] Did they (the Apostles) not fight against poverty and hunger: against ignominy and infamy (for they were accounted deceivers): did they not fight against ridicule and wrath and mockery?— for in their case the contraries met: some laughed at them, others punished them — were they not made a mark for the wrathful passions, and for the merriment, of whole cities? Exposed to factions and conspiracies: to fire, and sword, and wild beasts? Did not war beset them from every quarter, in ten thousand forms? And were they any more affected in their minds by all these things, than they would have been at seeing them in a dream or in a picture? With bare body they took the field against all the armed, though against them all men had arbitrary power [against them, were]: terrors of rulers, force of arms, in cities and strong walls: without experience, without skill of the tongue, and in the condition of quite ordinary men, matched against juggling conjurors, against impostors, against the whole throng of sophists, of rhetoricians, of philosophers grown mouldy in the Academy and the walks of the Peripatetics, against all these they fought the battle out. And the man whose occupation had been about lakes, so mastered them, as if it cost him not so much ado as even a contest with dumb fishes: for just as if the opponents he had to outwit were indeed more mute than fishes, so easily did he get the better of them! And Plato, that talked a deal of nonsense in his day, is silent now, while this man utters his voice everywhere; not among his own countrymen alone, but also among Parthians, and Medes, and Elamites, and in India, and in every part of the earth, and to the extremities of the world. Where now is Greece, with her big pretentions? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. Are you not ashamed — confess it — at the very name of the country of him who has defeated you? But if you hear his own name too, and learn that he was called Cephas, much more will you hide your faces. This, this has undone you quite; because you esteem this a reproach, and account glibness of tongue a praise, and want of glibness a disgrace. You have not followed the road you ought to have chosen, but leaving the royal road, so easy, so smooth, you have trodden one rough, and steep, and laborious. And therefore you have not attained unto the kingdom of heaven.

Why then, it is asked, did not Christ exercise His influence upon Plato, and upon Pythagoras? Because the mind of Peter was much more philosophical than their minds. They were in truth children shifted about on all sides by vain glory; but this man was a philosopher, one apt to receive grace. If you laugh at these words, it is no wonder; for those aforetime laughed, and said, the men were full of new wine. But afterwards, when they suffered those bitter calamities, exceeding all others in misery; when they saw their city falling in ruins, and the fire blazing, and the walls hurled to the ground, and those manifold frantic horrors, which no one can find words to express, they did not laugh then. And you will laugh then, if you have the mind to laugh, when the time of hell is close at hand, when the fire is kindled for your souls. But why do I speak of the future? Shall I show you what Peter is, and what Plato, the philosopher? Let us for the present examine their respective habits, let us see what were the pursuits of each. The one wasted his time about a set of idle and useless dogmas, and philosophical, as he says, that we may learn that the soul of our philosopher becomes a fly. Most truly said, a fly! not indeed changed into one, but a fly must have entered upon possession of the soul which dwelt in Plato; for what but a fly is worthy of such ideas! The man was full of irony, and of jealous feelings against every one else, as if he made it his ambition to introduce nothing useful, either out of his own head or other people's. Thus he adopted the metempsychosis from another, and from himself produced the Republic, in which he enacted those laws full of gross turpitude. Let the women, he says, be in common, and let the virgins go naked, and let them wrestle before the eyes of their lovers, and let there also be common fathers, and let the children begotten be common. But with us, not nature makes common fathers, but the philosophy of Peter does this; as for that other, it made away with all paternity. For Plato's system only tended to make the real father next to unknown, while the false one was introduced. It plunged the soul into a kind of intoxication and filthy wallowing. Let all, he says, have intercourse with the women without fear. The reason why I do not examine the maxims of poets, is, that I may not be charged with ripping up fables. And yet I am speaking of fables much more ridiculous than even those. Where have the poets devised anything so portentous as this? But (not to enter into the discussion of his other maxims), what say you to these — when he equips the females with arms, and helmets, and greaves, and says that the human race has no occasion to differ from the canine! Since dogs, he says, the female and the male, do just the same things in common, so let the women do the same works as the men, and let all be turned upside down. For the devil has always endeavored by their means to show that our race is not more honorable than that of brutes; and, in fact, some have gone to such a pitch of (κενοδοξίας) absurdity, as to affirm that the irrational creatures are endued with reason. And see in how many various ways he has run riot in the minds of those men! For whereas their leading men affirmed that our soul passes into flies, and dogs, and brute creatures; those who came after them, being ashamed of this, fell into another kind of turpitude, and invested the brute creatures with all rational science, and made out that the creatures — which were called into existence on our account — are in all respects more honorable than we! They even attribute to them foreknowledge and piety. The crow, they say, knows God, and the raven likewise, and they possess gifts of prophecy, and foretell the future; there is justice among them, and polity, and laws. Perhaps you do not credit the things I am telling you. And well may you not, nurtured as you have been with sound doctrine; since also, if a man were fed with this fare, he would never believe that there exists a human being who finds pleasure in eating dung. The dog also among them is jealous, according to Plato. But when we tell them that these things are fables, and are full of absurdity, 'You do not enter (ἐ νοήσατε) into the higher meaning,' say they. No, we do not enter into this your surpassing nonsense, and may we never do so: for it requires (of course! ) an excessively profound mind, to inform me, what all this impiety and confusion would be at. Are you talking, senseless men, in the language of crows, as the children are wont (in play)? For you are in very deed children, even as they. But Peter never thought of saying any of these things: he uttered a voice, like a great light shining out in the dark, a voice which scattered the mist and darkness of the whole world. Again, his deportment, how gentle it was, how considerate (ἐ πιεικὲς); how far above all vainglory; how he looked towards heaven without all self-elation, and this, even when raising up the dead! But if it had come to be in the power of any one of those senseless people (in mere fantasy of course) to do anything like it, would he not straightway have looked for an altar and a temple to be reared to him, and have wanted to be equal with the gods? Since in fact when no such sign is forthcoming, they are forever indulging such fantastic conceits. And what, pray you, is that Minerva of theirs, and Apollo, and Juno? They are different kinds of demons among them. And there is a king of theirs, who thinks fit to die for the mere purpose of being accounted equal with the gods. But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man's cure. You men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? [Acts 3:12] We also are men of like passions with you. [Acts 14:14] But with those, great is the self-elation, great the bragging; all for the sake of men's honors, nothing for the pure love of truth and virtue. (φιλοσοφίας ἔνεκεν.) For where an action is done for glory, all is worthless. For though a man possess all, yet if he have not the mastery over this (lust), he forfeits all claim to true philosophy, he is in bondage to the more tyrannical and shameful passion. Contempt of glory; this it is that is sufficient to teach all that is good, and to banish from the soul every pernicious passion. I exhort you therefore to use the most strenuous endeavors to pluck out this passion by the very roots; by no other means can you have good esteem with God, and draw down upon you the benevolent regard of that Eye which never sleeps. Wherefore, let us use all earnestness to obtain the enjoyment of that heavenly influence, and thus both escape the trial of present evils, and attain unto the future blessings, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory, power, honor, now and ever, and to all ages. Amen.

Source: Homily 4 on the Acts of the Apostles

[AD 430] Augustine of Hippo on Acts 2:2

But I am surprised that you think it possible for the sound of that voice which said, “You are my Son,” to be produced by the divine will acting on physical nature without the agency of a living being, and you do not think it possible for the physical appearance of any living creature and of movement like that of life to be produced by the divine will in the same way without the agency of any animal life-principle. If created nature obeys God without the actions of a vivifying soul, so that sounds are uttered such as are usually uttered by a living body and the form of articulate speech is brought to the ears, why should it not obey him so that without the agency of a vivifying soul the form and movement of a bird should be presented to the sight by the same power of the Creator?… Therefore, there is no need to inquire how the corporeal appearance of the dove was produced, just as we do not inquire how the words of an articulate body produce their sound. For, if it were possible for a soul not to be the medium by which a voice is said to have been made audible and not as a voice usually is, how much more possible was it when the dove was spoken of that this word should signify merely a physical appearance presented to the eyes without the actual nature of a living creature! These words, also, were said in that sense, “And suddenly there came a sound from heaven as of a mighty wind coming, and there appeared to them parted tongues as it were of fire,” where a certain phenomenon is said to be “as of a wind” and “as it were” a visible fire, like the natural fire with its customary nature, but it does not seem to mean that natural fire of the customary kind was produced.

Source: LETTER 169

[AD 735] Bede on Acts 2:2

And suddenly there came a sound from heaven as of a rushing mighty wind, etc. The Lord indeed appeared through fire, as Blessed Pope Gregory explains, but He made the interior communication by Himself. And neither was God the fire, nor was that sound, but by what He exhibited outwardly, He expressed what He made within. For He who made the disciples both fervent with zeal and instructed with the word inwardly, showed fiery tongues outwardly. Therefore, elements were brought in as a sign so that bodies might perceive fire and sound, while hearts were taught by invisible fire and soundless voice.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:2

And suddenly there came from heaven a sound as of a violent rushing wind, and it filled the whole house where they were sitting, etc. And in the very giving of the law and grace, the most evident difference between the old and new testament is apparent. There, the people stood far off, there was fear, but no love. For they were so afraid that they said to Moses: Speak to us yourself, and do not let the Lord speak to us, lest we die (Exodus 20). Therefore, God descended, as it is written, on Sinai in fire, but terrifying the people standing far off, He wrote the law with His finger on stone, not with His spirit in the heart. But here, when the Holy Spirit came, the faithful were gathered together in one place; He did not terrify them on a mountain, but entered the house. Indeed, a sound came suddenly from heaven, and it sounded as if a violent wind was coming; but no one was afraid. You heard the sound, see the fire, because on the mountain there was both, and fire and sound, but there also smoke, here fire, divided tongues as of fire. Was He terrifying from afar? By no means. For He sat on each one of them, and they began to speak in tongues, as the Holy Spirit gave them to utter. Hear the tongue speaking, and understand the Spirit writing not on stone, but in the heart.

Source: Retractions on Acts

[AD 235] Hippolytus of Rome on Acts 2:3

This is the Spirit that was given to the apostles in the form of fiery tongues.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 386] Cyril of Jerusalem on Acts 2:3

They partook of fire, not of burning but of saving fire. This is a fire that consumes the thorns of sins but gives luster to the soul. This is now coming upon you also in order to strip away and consume your sins, which are like thorns, and to brighten yet more that precious possession of your souls, and to give you grace, the same given then to the apostles. The Spirit descended upon them in the form of fiery tongues, that they might crown themselves with new and spiritual diadems by fiery tongues upon their heads. As a fiery sword had barred of old the gates of paradise, a fiery tongue that brought salvation restored the gift.

Source: Catechetical Lecture 17.15

[AD 430] Augustine of Hippo on Acts 2:3

Therefore, when he sent the Holy Spirit he manifested him visibly in two ways—by a dove and by fire: by a dove upon the Lord when he was baptized, by fire upon the disciples when they were gathered together.… The dove shows that those who are sanctified by the Spirit should be without guile. That their simplicity should not continue cold is shown us by the fire. Nor let it trouble you that the tongues were divided; for tongues are diverse, therefore the appearance was that of cloven tongues. “Cloven tongues,” it said, “as of fire, and it sat upon each of them.” There is a diversity of tongues, but the diversity of tongues does not imply schisms. Do not be afraid of separation in the cloven tongues, but in the dove recognize unity.

Source: TRACTATES ON THE GOSPEL OF JOHN 6.3

[AD 538] Severus of Antioch on Acts 2:3

And there appeared to them separate tongues:
So then, the thorns were consumed, that is, the transgression from Adam was consumed.

[AD 544] Arator on Acts 2:3

A matter of greatest importance compels [me] not to keep silent long as to why it is that the fostering Spirit is given to them as flame [but] at the River Jordan as a dove; I shall fitly sing this [mystery], and I shall fulfill the promises owed if [the Spirit] brings his gifts. These two signs are allegories that there should be simplicity, which very appropriately [this] bird loves, [and] that, lest [this simplicity] be sluggish [and] grow lukewarm without the fire of doctrine, there should also be faith that has been kindled. There [in the Jordan] he appointed by means of the waters [that they be] of one mind; here [with fire] he bids that they teach with flaming words. Love presses hard upon their minds; zeal burns in their words.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 2:3

And there appeared to them divided tongues as of fire. For the Holy Spirit appeared in fire and tongues, because all whom He fills He makes both burning and speaking. Burning indeed from themselves, and speaking about themselves. At the same time, indicating that the holy Church, extended to the ends of the world, was to speak with the voice of all nations.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:3

And it sat upon each of them. What is said to have sat is an indication of royal power. Or certainly because His rest is indicated in the saints.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:3

And there appeared to them divided tongues as of fire, and one sat upon each of them, etc. This fire, not this fire. For in Greek it is πυρὸς, not πῦρ. This distinction would be easier to see if, adding a word, it were said: Divided tongues appeared as if of burning fire, or as if of shining fire, so that it may be understood that the tongues were divided in the appearance of fire.

Source: Retractions on Acts

[AD 386] Cyril of Jerusalem on Acts 2:4

The Galilean Peter or Andrew spoke Persian or Median. John and the other apostles spoke all the tongues of various nations, for the thronging of multitudes of strangers from all parts is not something new in Jerusalem, but this was true in apostolic times. What teacher can be found so proficient as to teach people in a moment what they have not learned? So many years are required through grammar and other arts merely to speak Greek well; and all do not speak it equally well. The rhetorician may succeed in speaking it well, the grammarian sometimes less well; and one who is skilled in grammar is ignorant of philosophical studies. But the Spirit taught them at once many languages, which they do not know in a whole lifetime. This is truly lofty wisdom. This is divine power. What a contrast between their long ignorance in the past and this sudden, comprehensive, varied and unaccustomed use of languages. The multitude of those listening was confounded; it was a second confusion, in contrast to the first evil confusion at Babylon. In that former confusion of tongues there was a division of purpose, for the intention was impious. Here there was a restoration and union of minds, since the object of their zeal was righteous. Through what occasioned the fall came the recovery.

Source: Catechetical Lecture 17.16-17

[AD 430] Augustine of Hippo on Acts 2:4

Now, amid this admirable correspondence, there is at least this very considerable difference in the cases, in that the people in the earlier instance were deterred by a horrible dread from approaching the place where the law was given; whereas in the other case the Holy Spirit came upon them who were gathered together in expectation of his promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of people. There the law was given outwardly, so that the unrighteous might be terrified; here it was given inwardly, so that they might be justified. For this, “Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not covet; and if there be any other commandment”—such, of course, as was written on those tables—“it is briefly comprehended,” says he, “in this saying, namely, Thou shalt love thy neighbor as thyself. Love works no ill to his neighbor: therefore love is the fulfilling of the law.” Now this was not written on the tables of stone but “is shed abroad in our hearts by the Holy Spirit, who is given to us.” God’s law, therefore, is love. “To it the carnal mind is not subject, neither indeed can be;” but when the works of love are written on tables to alarm the carnal mind, there arises the law of works and “the letter which kills” the transgressor; but when love itself is shed abroad in the hearts of believers, then we have the law of faith and the Spirit which gives life to one who loves.

Source: ON THE SPIRIT AND THE LETTER 17.29

[AD 430] Augustine of Hippo on Acts 2:4

For the Lord has transacted even this explicit imparting of the Holy Spirit not once but twice. For later when he arose from the dead, breathing on them, he said, “Receive the Holy Spirit.” Then because he gave him at that time, did he therefore not also later send him whom he promised? Or is this not the same Holy Spirit who was both breathed by him then and later sent by him from heaven? Therefore, why his giving, which clearly was done, was done twice is another question. Perhaps this double giving of him was done in manifestation of the two commandments of love, that is of neighbor and of God, in order that love might be shown to belong to the Holy Spirit. And if another reason must be sought, this discourse must not now by an inquiry into it be expanded to greater length than it ought, yet let it be established that without the Holy Spirit we cannot love Christ and keep his commandments. We can and do keep his commandments less as we receive him less, but so much the more as we receive him more.Accordingly, not only to one who does not have him but also to one who does, he is not promised to no purpose: to the one not having, that he may be had, but to the one having, that he may be had more. For if he were not had less by the one, more by the other, the holy Elisha would not say to the holy Elijah, “May the spirit who is in you be in me in double measure.”

Source: TRACTATES ON THE GOSPEL OF JOHN 74.2.2-3

[AD 461] Leo the Great on Acts 2:4

O how swift is the speech of wisdom! Where God is the teacher, how quickly is that learned which is being taught! No interpretation is used in order to understand, no practice is needed in order to use it. No time is needed to study, but, with the “Spirit” of truth “blowing wherever he pleases,” the particular voices of each distinct people become familiar in the mouth of the church.From this day the trumpet of the gospel teaching resounds. From this day showers of graces and streams of benedictions water all the desert and every wasteland, to “renew the face of the earth,” “God’s Spirit hovered over the water.” To take away the old darkness, beams of new light flash out, when by the splendor of those glowing tongues, the Word of the Lord becomes “clear” and “speech takes fire.” Both the force of giving light and the power of burning were present for this reason, to create knowledge and to destroy sin.

Source: SERMON 75.2

[AD 585] Cassiodorus on Acts 2:4

“He heard a tongue which he knew not.” We must interpret tongue here as the precepts of the New Testament, for if you understand it as “language,” how did the Jewish people hear a tongue that they did not know, when we are sure that the Lord Christ spoke in Hebrew? So the passage means that in the gospel they heard a tongue or precepts that their earlier knowledge did not embrace; alternatively it refers to the time when the apostles were filled with the Holy Spirit and spoke in unknown and varied tongues.

Source: EXPOSITION OF THE PSALMS 80.6

[AD 604] Gregory the Dialogist on Acts 2:4

And they began to speak in various languages:
The Holy Spirit appeared over the disciples under the form of fiery tongues, and gave them the knowledge of all languages.

[AD 735] Bede on Acts 2:4

And they began to speak with various tongues. The unity of tongues that the pride of Babel had dispersed, the humility of the Church gathers together again. Spiritually, however, the variety of tongues signifies the gifts of various graces. But it is not inconsiderate to understand that the Holy Spirit is therefore first understood to have given the gift of tongues to men, by whom human wisdom is learned and taught from the outside, as a sign that by the wisdom of God, which is internal to them, He could easily make them wise.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:4

And they began to speak in various tongues, as the Holy Spirit gave them to speak. But there were in Jerusalem Jews dwelling, religious men from every nation, etc. In Greek it does not say at this place "in various tongues," but "in other tongues." For Isaiah had said: With other tongues and other lips I will speak to this people, and even so they will not hear me, says the Lord. Indeed, Blessed Luke, noting that this prophecy was fulfilled by this gift of the Spirit, took care also to place the same word which he saw in the prophecy in this sacred history.

Source: Retractions on Acts

[AD 735] Bede on Acts 2:5

Now there were Jews living in Jerusalem, devout men, from every nation under heaven. I think it fitting to inquire who these were, and from what captivity the Jews. Since indeed the one that was in Egypt or Babylon had already been completed. But the Jews had not yet come into captivity to the Romans, although even that itself was already impending as retribution for the sin committed against the Savior. Therefore, it remains to be understood as the captivity that took place under Antiochus, which certainly had happened not many times before.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 2:6

Notice their piety: they do not pronounce judgment in haste but are perplexed. The reckless ones, on the other hand, pronounce at once, saying, “They are filled with new wine.” Now it was in order that they might comply with the law and appear three times each year in the temple that they lived there, the “devout men from all nations.” Notice that the writer does not flatter them: he does not say that they did not pronounce judgment. What does he say? “And at this sound the crowd gathered and was bewildered.” This is quite likely, since they thought that things were coming to a head for them because of the outrage committed against Christ.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 4

[AD 735] Bede on Acts 2:6

Because each one was hearing them speak in his own language. It is asked in this place how each one heard them speaking the great things of God in his own language: whether those who were speaking in different languages were delivering what was being said in the language of each one, that is, whether each of them now spoke in this, now in another language, thus running through all, or it was more marvelous in this, that the speech of those who were speaking, whatever language had been pronounced, was understood by each one hearing according to his own language, that (for example) when any one apostle was teaching in the church (for it was necessary that one should speak while the others were silent, and one speech should reach the hearing of all), that same speech would have such a force in itself, that although there were listeners of different nations, each one would receive the hearing and grasp the understanding of that one speech pronounced by the apostle according to his own language. Unless perhaps it seemed more wonderful that this was a miracle of the listeners rather than of the speakers.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:6

Since each one heard them speaking in his own language, they were all amazed and astonished, saying, "Are not all these who are speaking Galileans?" I know I have been criticized by some for saying that this sentence can be understood in two ways, or rather for asking how it should be understood. To them, I briefly respond that everything I wrote about the same sentence in my previous volume was not expressed from my own thought but taken from the words of the holy and utterly irreproachable teacher, that is, Gregory of Nazianzus. It is indeed clear that the apostles, filled with the Holy Spirit, spoke in all tongues, nor is it allowed for any of the faithful to doubt this. But how they spoke is rightly questioned, namely whether the speech of the apostles had such power that everyone who knew different languages could equally understand it when heard, or if whoever spoke, as it was necessary for someone to speak among such a multitude, while the rest were silent, at first made his speech in Hebrew for the Hebrews, with the rest not knowing what he said. Then for the Greeks, he spoke in Greek while the others waited. Then for the Parthians, and after them the Medes, and thus for the Elamites, and those peoples enumerated in order, he spoke in their own language, with each group waiting and remaining silent until their turn came, so they could understand what was said and thus give assent to the words of the teaching in faith. However, Luke reports Peter speaking to the crowds, but does not report him repeating the same things a second or third time. Instead, he notes that they, heeding the counsel of salvation, were consecrated in the mysteries of the Christian faith. I do not think it would be wrong for someone to believe that both things could have happened: that the apostles, filled with the Holy Spirit, could have understood and spoken the languages of all nations, and also that their words, by a greater miracle, could have been equally understood by all who heard them, regardless of the language in which they were spoken.

Source: Retractions on Acts

[AD 1274] Thomas Aquinas on Acts 2:6

Was it while speaking in one language they should be understood by all, or that they should speak in all languages? It was more fitting that they should speak in all languages, because this pertained to the perfection of their knowledge, whereby they were able not only to speak, but also to understand what was said by others. Whereas if their one language were intelligible to all, this would either have been due to the knowledge of those who understood their speech, or it would have amounted to an illusion, since a man's words would have had a different sound in another's ears, from that with which they were uttered.

[AD 390] Gregory of Nazianzus on Acts 2:8

Was it that the speakers expressed what they had to say in the diverse discourse of every language, or, when there were hearers of diverse nations, each of them would perceive what they heard in terms of his own language and would grasp the meaning of that one and the same discourse which had been uttered by the apostle?

[AD 407] John Chrysostom on Acts 2:8-11

Even Plato, who talked a great deal, is now silent. His voice was heard everywhere, not only among his own people but also among the Parthians, the Medes, the Elamites, in India, in short, in every part of the earth and to the ends of the world. But where is the arrogance of Greece now? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. Are you not ashamed (confess it!) at the very name of your vanquisher’s country? And if you hear his own name as well, that he was called Cephas, you will hide your faces even more. For this has utterly defeated you, because you believe it is a disgrace; you believe that glibness of tongue is praiseworthy and lack of glibness a disgrace. You did not travel the road that ought to have been followed. Instead, you left the road to the kingdom, so easy and smooth, and walked the road that was rough, steep and laborious. Therefore, you did not arrive at the kingdom of heaven.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 4

[AD 544] Arator on Acts 2:8-11

Long after the old ark had overcome the waters of the sea, malicious people wished to extend their tower [of Babel] into heaven. In them, irreligious hearts divided the forms of their speech, and the good will in these arrogant confederates perished with their voice. At that time there was a confusion of language for a homogenous race; now there is one [language] for many since [that language] rejoices at the appearance of the coming church, [a language that] will have harmonious sounds; and [the church] brings about a return of eloquence in peace for the obedient [apostles], and the humble order gathers again what arrogant people scattered.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 220] Tertullian on Acts 2:9

For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed,-Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem Jews, and all other nations; as, for instance, by this time, the varied races of the Gµtulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons-inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates opened.

Source: An Answer to the Jews

[AD 735] Bede on Acts 2:9

And those who dwelt in Mesopotamia, and in Judea, and Cappadocia. In this place, Judea does not signify the entire nation but a part of it, that is, the tribe of Judah and Benjamin, to distinguish, namely, from Samaria, Galilee, Decapolis, and other regions in the same province. Although they all spoke one Hebrew language, each had its own distinctive way of speaking. Hence also Peter, during the Lord's Passion, was identified as a Galilean by his speech.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:9

And those who inhabit Mesopotamia, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia. These provinces which are named after Judea, indeed all speak Greek, but if they sounded nothing different from the custom of their homeland, they would not by any means be mentioned with such a subtle distinction of languages. Hence, the wondrous grace of the Spirit is to be seen in the apostles, which not only taught them the diversity of all languages, but also made the distinctiveness of properties in each language recognizable in their speech, according to the number of provinces that used it.

Source: Retractions on Acts

[AD 735] Bede on Acts 2:10

The Jews also and proselytes. Proselytes, that is, they called the newcomers those who, originating from the Gentiles, preferred to choose circumcision and Judaism, as is narrated that Achior did in the book of Judith. Therefore, they say, not only those who were Jews by nature had gathered from different parts of the world, but also those who, born from the foreskin, had embraced their rite.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:10

And Roman sojourners. It would be more correctly rendered in Greek as And Roman wanderers, that is, Jews who were living in Rome as foreigners, just as others elsewhere, as mentioned above. For it is shown in the following verse that among those present were foreigners who are called proselytes in Greek, that is, those who from the nations had converted to Judaism, abandoning the rites of their own cultures, as it is said: Jews and proselytes as well.

Source: Retractions on Acts

[AD 386] Cyril of Jerusalem on Acts 2:13

For in truth the wine was new, the grace of the New Testament. But this new wine was from a spiritual vine, which already had often borne fruit in the prophets and sprouted forth in the New Testament. For just as in the order of nature the vine, remaining ever the same, brings forth new fruit according to the seasons, so too the same Spirit, remaining what he is, having wrought in the prophets, now manifested something new and marvelous. His grace had indeed been granted to the fathers in times past, but now it came in superabundance; in their case they received a share of the Holy Spirit, now they were baptized in all fullness.

Source: Catechetical Lecture 17.18

[AD 544] Arator on Acts 2:13

Also, the error that they are moved by new wine is, by allegorical reasoning, the truth—the intoxicating teaching of heaven has filled them from a fresh spring. New vessels have taken on new liquid and are not spoiled by the bitter [liquid] that filled the old vats, [the new vessels] drinking in from the vine which, with Christ as the cultivator, gave a banquet in words [and] from which those waters that he transformed are red, and he made the poor flavor of the [old] law boil in the books of the church.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 2:13

But others mocking said: Because they are full of new wine. Though mocking, they testify mystically to the truth. For they are not filled with old wine, which failed at the wedding of the Church, but with the new wine of spiritual grace. For now the new wine had come into new wineskins, as the apostles, not in the oldness of the letter, but in the newness of the Spirit of God, resounded the great deeds (Rom. VII).

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 2:14

What is meant by “with the eleven”? They expressed themselves through a common voice, and he spoke for everyone. The eleven stood by as witnesses to what he said. “He raised his voice,” that is, he spoke with great confidence, that they might perceive the grace of the Spirit. He, who could not endure the questioning of a poor girl, now discourses with such great confidence in the middle of people all breathing murder upon him. This in itself became an indisputable proof of the resurrection. He spoke [among] people who could deride and make a joke of such sort of things!… For wherever the Holy Spirit is present, people of clay are changed into people of gold. Look at Peter now, if you would, and scrutinize the timid one, the man without understanding (as Christ said, “Are you also still without understanding?”). This is the man who was called Satan after that marvelous confession. Consider also the unanimity of the apostles. Of their own accord they yielded to him the office of speaking, for there was no need for them all to speak. So “he raised his voice and addressed them” with every confidence.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 4

[AD 407] John Chrysostom on Acts 2:14-20

"You men of Judea, and all you that dwell at Jerusalem, be this known unto you, and hearken to my words."

["He men of Judea, and all you that dwell at Jerusalem,"] whom the writer above described as strangers. Here he directs his discourse to those others, the mockers, and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that "some mocked," that he might have a starting-point for his defense, and by means of that defense, might teach. ["And all you that dwell in Jerusalem."] It seems they accounted it a high encomium to dwell in Jerusalem too. "Be this," says he, "known unto you, and hearken unto my words." In the first instance he made them more disposed to attend to him. "For not as you suppose," says he, "are these drunken." Do you observe the mildness of his defense? [Acts 2:15] Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, "as you mock," or, "as you deride," but, "as you suppose;" wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. "For these are not drunken, as you suppose, seeing it is but the third hour of the day." And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery. Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, says the Lord God. (v. 16, 17. Joel 2:28.) Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance: (συγκατάβασιν.) He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned. "And I will pour out of My Spirit upon all flesh." He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling. "And your sons shall prophesy." And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those [whom he is addressing] he calls his and their fathers. "And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy." So far he shows that he and his have found favor, in that they had received (καταξιωθέντας) [the Spirit]; not so they whom he is addressing; for that they had crucified [the Lord]. So Christ also, willing to mitigate their wrath, said, "By whom do your sons cast out devils?" [Matthew 12:27] He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, 'They are not drunk, but speak by the Spirit.' but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation [of drunkenness], he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness. "I will pour out of My Spirit upon all flesh." ["And your sons," etc.] To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

Then he goes on with the prophecy, which has in it also something terrible. "And I will show wonders in heaven above, and signs" ["in the earth beneath"]. [Acts 2:19] In these words he speaks both of the judgment to come, and of the taking of Jerusalem. "Blood and fire, and vapor of smoke." Observe how he describes the capture. "The sun shall be turned into darkness, and the moon into blood." [Acts 2:20] This results from the (διαθέσεως) internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come. "Before that great and notable day of the Lord come." For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal? For if these things are the prelude of that day, it follows that the extreme of danger is impending. But what next? He again lets them take breath, adding, "And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved." [Romans 10:13] This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, "Be this known unto you all and hearken unto my words." But he begins by saying, "You men of Judea." By the expression ᾿ Ιουδαἵοι, I take him to mean those that lived in Judea.— And, if you please, let us compare those expressions in the Gospel, that you may learn what a sudden change has taken place in Peter. "A damsel," it is written, "came out unto him, saying, Thou also wast with Jesus of Nazareth." And, says he, "I know not the Man." And being again questioned, "he began to curse and to swear." [Matthew 26:69-72] But see here his boldness, and his great freedom of speech.— He did not praise those who had said, "We do hear them speak in our tongues the wonderful works of God;" but by his severity towards those others, he made these more earnest, and at the same time his address is clear from all appearance of adulation. And it is well to remark, on all occasions, however the Apostles may condescend to the level of their hearers (συγκατάβασις), their language is clear from all appearance both of adulation and of insolence: which is a difficult point to manage.

Now that these things should have occurred at "the third hour," was not without cause. For the brightness of this fire is shown at the very time when people are not engaged in their works, nor at dinner; when it is bright day, when all are in the market-place. Do you observe also the freedom which fills his speech? "And hearken to my words." And he added nothing, but, "This," says he, "is that which was spoken by the prophet Joel; And it shall come to pass in the last days." He shows, in fact, that the consummation is near at hand, and the words, "In the last days," have a kind of emphasis. ["I will pour out," etc.] And then, that he may not seem to limit the privilege to the sons only, he subjoins, "And your old men shall dream dreams." Mark the sequence. First sons; just as David said, "Instead of your fathers, were begotten your sons." [Psalm 45:17] And again Malachi; "They shall turn the hearts of the fathers to the children. And on my handmaidens, and on my servants." [Malachi 4:6] This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah. He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, "The Lord said to my Lord, Sit on my right hand," they were silent, and "no man," we read, "was able to answer Him a word." [Psalm 90:1] And on all occasions He Himself also appealed to the Scriptures; for instance, "If he called them gods to whom the word of God came." [John 10:35] And in many places one may find this. On this account here also Peter says, "I will pour out of my spirit upon all flesh;" that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed, it was better not to do so (as also this obscure saying, "I will show wonders in heaven above," put them the more in fear because it was obscure.) And it would have been more an offense, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse. (infra v. 39.) For since the good things were not sufficient to allure them, [it is added, "And I will show wonders, etc."]. Yet this has never been fulfilled. For none escaped then [in that former judgment], but now the faithful did escape, in Vespasian's time. And this it is that the Lord speaks of, "Except those days had been shortened, not all flesh should be saved." — ["Blood, and fire, and vapor of smoke."] [Matthew 24:22] The worst to come first; namely, the inhabitants to be taken, and then the city to be razed and burnt. Then he dwelt upon the metaphor, bringing before the eyes of the hearers the overthrow and the taking. "The sun shall be turned into darkness, and the moon into blood." What means, the moon turned into blood? It denotes the excess of the slaughter. The language is fraught with helpless dismay. (supra p. 32.) "And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one," he says: though he be priest (but he does not vet reveal the meaning), though bond, though free. For there is no male nor female in Christ Jesus, no bond, no free. [Galatians 3:28] Well may it be so, for all these are but shadow. For if in king's palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom (φιλοσοφια). "Every one who shall invoke." Invoke: not any how, for it is written, "Not every one that says unto Me, Lord, Lord:" but with (διαθέσεως) inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment. For in the invocation is the salvation.

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles— the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God's own. Therefore also He says, "None is good save one, that is, God." [Luke 18:19] Only let us not take this goodness for an occasion of negligence. For He also punishes as God. In fact, the very punishments here spoken of, He brought them to pass, even He who said, "Every one who shall call on the name of the Lord, shall be saved." I speak of the fate of Jerusalem; that intolerable punishment: of which I will tell you some few of the particulars, useful to us in our contest, both with the Marcionites and many other heretics. For, since they distinguish between Christ a good God, and that evil God [of the Old Testament], let us see who it was that effected these things. The evil God, taking vengeance for Christ? Or not so? How then alien to Him? But was it the good God? Nay, but it is demonstrated that both the Father and the Son did these things. The Father in many places; for instance, when He says in the parable of the vineyard, ["He will miserably destroy those wicked husbandmen" [Matthew 21:41]; again in the parable of the marriage feast, the King is said] to send His armies [Matthew 22:7]: and the Son, when He says, "But those Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me." [Luke 19:27] * * *. And they sent, saying, We will not have You to reign over us. Would you like then to hear the things which actually came to pass? Moreover, Christ Himself also speaks of the future tribulations, than which never anything more dreadful came to pass; never anything more ruthless, my beloved, than the deeds then done! And He Himself declared it. For what could you wish to see more grievous than these? * * *— probed them with their daggers! — * * * But shall I relate to you the shocking case of the woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4.) Did not the actual events cast all misery into the shade? But shall I tell you of famines and pestilences? One might speak of horrors without number: nature was unknown; law unknown; they outdid wild beasts in ferocity. True, these miseries came by the fate of wars; but because God, because Christ so willed it to be. These facts will apply both against the Marcionites and against those who do not believe that there is a hell: for they are sufficient to silence their impudence. Are not these calamities more severe than the Babylonian? Are not these sufferings more grievous than the famines of that time? Yes, for ["never was the like from the beginning of the world"] "no, nor ever shall be such." [Matthew 24:21] And this was Christ's own declaration. In what sense then, think ye, is it said that Christ remitted them their sin? Perhaps it seems a commonplace question: but do ye solve it.— It is not possible to show anywhere, even in fiction, anything like what the reality was here. And had it been a Christian that wrote this history, the matter might be regarded with suspicion: but if he was a Jew, and a Jewish zealot, and after the Gospel, how can the meaning of the facts be otherwise than palpable to all men? For you will see the man, how, everywhere, he always extols the concerns of the Jews.— There is therefore a hell, O man! And God is good.— Aye, did you shudder at hearing these horrors? But these, which take place here, are nothing in comparison with what shall be in that world. Once more I am compelled to seem harsh, disagreeable, stern. But what can I do? I am set to this: just as a severe schoolmaster is set to be hated by his scholars: so are we. For would it not be strange indeed, that, while those who have a certain post assigned them by kings do that which is appointed them, however disagreeable the task may be, we, for fear of your censure, should leave our appointed task undone? Another has a different work. Of you, many have it for their work, to show mercy, to act humanely, to be pleasant and agreeable to the persons to whom you are benefactors. But to those to whom we do good, we seem stern and severe, troublesome and disagreeable. For we do good, not by the pleasure we give, but by the pain we inflict. So it is also with the physician: though he indeed is not excessively disagreeable, for the benefit afforded by his art is had immediately; ours hereafter. So again the magistrate is odious to the disorderly and seditious; so the legislator is vexatious to them for whom he makes laws. But not so he that invites to enjoyment, not so he that prepares public festivities and entertainments, and puts all the people in garlands: no, these are men that win acceptance, feasting, as they do, whole cities with all sorts of spectacles; contributing largely, bearing all the cost. And therefore those whom they have treated, requite them for these enjoyments with words of welcome and benediction, with hanging (παραπετάσματα) of tapestries, and a blaze of lamps, and with wreaths, and boughs, and brilliant garments. Whereas, at the sight of the physician, the sick become sad and downcast: at sight of the magistrate, the rioters become subdued: no running riot then, no gambolling, except when he also goes over into their ranks. Let us see, then, which render the best service to their cities; those who provide these festivities, and banquetings, and expensive entertainments, and manifold rejoicings; or those who restrain all those doings, bearing before them stocks, scourges, executioners, dreaded soldiers, and a voice fraught with much terror: and issuing orders, and making men hang down their heads, and with the rod dispersing the idlers in the market-place. Let us see, I say; these are the disagreeable, those the beloved: let us see where the gain rests. (λήλει.) What comes then of your pleasure-givers? A kind of frigid enjoyment, lasting till the evening, and tomorrow vanished; mirth ungoverned, words unseemly and dissolute. And what of these? Awe, sobriety, subdued thoughts; reasonableness of mind, an end of idleness; a curb on the passions within; a wall of defense, next to God, against assailants from without. It is by means of these we have each our property but by those ruinous festivities we dissipate it. Robbers indeed have not invaded it, but vainglory together with pleasure acts the part of robber. Each sees the robber carrying off everything before his eyes, and is delighted at it! A new fashion of robbery, this, to induce people to be glad when one is plundering them! On the other part, there is nothing of the kind: but God, as the common Father, has secured us as by a wall against all [depredators], both seen and unseen. For, "Take heed," says He, "that you do not your alms before men." [Matthew 6:1] The soul learns from the one, [excess; from the other] to flee injustice. For injustice consists not merely in grasping at more wealth than belongs to us, but in giving to the belly more than its needful sustenance, in carrying mirth beyond its proper bounds, and causing it to run into frantic excesses. From the one, it learns sobriety; from the other, unchastity. For it is unchastity, not merely to have carnal intercourse with women, but even to look upon a woman with unchaste eyes. From the one, it learns modesty; from the other, conceited self-importance. For, "All things," says the Apostle, "are lawful for me, but not all things expedient." [1 Corinthians 6:12] From the one, decent behavior; from the other unseemliness. For, as to the doings in the theatres, I pass these. But to let you see that it is not even a pleasure either, but a grief, show me, but a single day after the festival, both those who spent their money in giving it, and those who were feasted with spectacles: and you shall see them all looking dejected enough, but most of all him, your (ἔ κεἵνον) famous man that has spent his money for it. And this is but fair: for, the day before, he delighted the common man, and the common man indeed was in high good humor and enjoyment, and rejoiced indeed in the splendid garment, but then not having the use of it, and seeing himself stripped of it, he was grieved and annoyed; and wanted to be the great man, seeing even his own enjoyment to be small compared with his. Therefore, the day after, they change places, and now he, the great man, gets the larger share in the dejection.

Now if in worldly matters, amusements are attended with such dissatisfaction, while disagreeable things are so beneficial, much more does this hold in things spiritual. Why is it that no one quarrels with the laws, but on the contrary all account that matter a common benefit? For indeed not strangers from some other quarter, nor enemies of those for whom the laws are made, came and made these orders, but the citizens themselves, their patrons, their benefactors: and this very thing, the making of laws, is a token of beneficence and good-will. And yet the laws are full of punishment and restraint, and there is no such thing as law without penalty and coercion. Then is it not unreasonable, that while the expositors of those laws are called deliverers, benefactors, and patrons, we are considered troublesome and vexatious if we speak of the laws of God? When we discourse about hell, then we bring forward those laws: just as in the affairs of the world, people urge the laws of murder, highway robbery, and the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten Son of God Himself. Let him that has no mercy, He says, be punished [Matthew 18:23]; for such is the import of the parable. Let him that remembers injuries, pay the last penalty. Let him that is angry without cause, be cast into the fire. Let him that reviles, receive his due in hell. If you think these laws which you hear strange, be not amazed. For if Christ was not intended to make new laws, why did He come? Those other laws are manifest to us; we know that the murderer and adulterer ought to be punished. If then we were meant only to be told the same things over again, where was the need of a heavenly Teacher? Therefore He does not say, Let the adulterer be punished, but, whoever looks on with unchaste eyes. And where, and when, the man will receive punishment, He there tells us. And not in fine public monuments, nor yet somewhere out of sight, did He deposit His laws; not pillars of brass did He raise up, and engrave letters thereon, but twelve souls raised He up for us, the souls of the Apostles, and in their minds has He by the Spirit inscribed this writing. This cite we to you. If this was authorized to Jews, that none might take refuge in the plea of ignorance, much more is it to us. But should any say, "I do not hear, therefore have no guilt," on this very score he is most liable to punishment. For, were there no teacher, it would be possible to take refuge in this plea; but if there be, it is no longer possible. Thus see how, speaking of Jews, the Lord deprives them of all excuse; "If I had not come and spoken unto them, they had not had sin:" [John 15:22]: and Paul again, "But I say, have they not heard? Nay, but into all the earth went forth their sound." [Romans 10:18] For then there is excuse, when there is none to tell the man; but when the watchman sits there, having this as the business of his life, there is excuse no longer. Nay, rather, it was the will of Christ, not that we should look only upon these written pillars, but that we should ourselves be such. But since we have made ourselves unworthy of the writing, at least let us look to those. For just as the pillars threaten others, but are not themselves obnoxious to punishment, nor yet the laws, even so the blessed Apostles. And observe; not in one place only stands this pillar, but its writing is carried round about in all the world. Whether you go among the Indians, you shall hear this: whether into Spain, or to the very ends of the earth, there is none without the hearing, except it be of his own neglect. Then be not offended, but give heed to the things spoken, that you may be able to lay hold upon the works of virtue, and attain unto the eternal blessings in Christ Jesus our Lord, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, world without end. Amen.

Source: Homily 5 on the Acts of the Apostles

[AD 585] Cassiodorus on Acts 2:14

"But Peter standing up with the eleven, lifted up his voice, and spoke to them," etc. But blessed Peter, standing up with the eleven apostles, spoke with a loud voice, saying that, seeing it was but the third hour of the day, they were not, as some thought, drunk with must, but rather filled with the honor of the Holy Ghost. He also supported this claim with a quote from the prophet Joel, so as to declare to them that the knowledge exhibited by the disciples was not to be ascribed to intoxication but truly to divine mercy. Then, he condemned the wickedness of the Jews, who chose to crucify the Lord Christ, whom God, loosing the laws of hell, raised up from the dead. This is also supported by an example from Psalm 15.

Source: Complexiones on the Acts of the Apostles

[AD 386] Cyril of Jerusalem on Acts 2:15

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

Source: Catechetical Lecture 17.19

[AD 420] Jerome on Acts 2:15

[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 544] Arator on Acts 2:15

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

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 2:15

For these are not drunk, as you suppose, seeing it is but the third hour of the day. The Holy Spirit, about to proclaim the glory of the indivisible Trinity, came down fittingly at the third hour. And because it is said above: They were persevering in prayer, they rightly receive the Holy Spirit at the hour of prayer, to show readers that the grace of the Holy Spirit is not easily received unless the mind is elevated from carnal intentions to those of the heavens. For the three times at which Daniel is read to bend his knees and pray in the day, that is the third, sixth, and ninth hour, are understood by the Church. Because the Lord, sending the Holy Spirit at the third hour, ascending the cross at the sixth, and laying down His soul at the ninth, deemed fit to make known and to sanctify these hours for us more excellently than the others.

Source: Commentary on Acts

[AD 220] Tertullian on Acts 2:16

Since, then, Christ was announced by the Creator, "who formeth the lightning, and createth the wind, and declareth unto man His Christ," as the prophet Joel says, since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,-it was demonstrated that they, by their being deprived of those powers of knowledge and understanding-wisdom and prudence, would fail to know and understand that which was predicted, even Christ; when the chief of their wise men should be in error respecting Him-that is to say, their scribes and prudent ones, or Pharisees; and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs.

Source: Against Marcion Book III

[AD 407] John Chrysostom on Acts 2:16

He did not say that it was the Holy Spirit, nor did he mention the words of the prophet, but he brought in the prophecy by itself to fight its own battle. He also said nothing about Judas, although it was clear to everyone what sort of penalty he paid and the punishment he underwent. For nothing was more forceful than to argue with them from prophecy, which was even more forceful than facts. For when Christ performed miracles, they often contradicted him. But when Christ adduced the prophet, saying, “The Lord said to my Lord, Sit at my right hand,” they were silent, and “no one was able to give him an answer.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 5

[AD 220] Tertullian on Acts 2:17

"It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested"; "and in the last days I will pour out of my Spirit upon all flesh" as Joel says.

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 2:17

" For "in the last days," saith He," I will pour out of my Spirit upon all flesh."

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 2:17

" Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: "In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit." Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son; " and again, "This I say, brethren, that the time is short" ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters.

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 2:17

But yet Almighty God, in His most gracious providence, by "pouring out of His Spirit in these last days, upon all flesh, upon His servants and on His handmaidens," has checked these impostures of unbelief and perverseness, reanimated men's faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God's Testaments ) by the clear light of their (sacred) words and meanings.

Source: On the Resurrection of the Flesh

[AD 253] Origen of Alexandria on Acts 2:17-18

I see, however, that the special coming of the Holy Spirit to people is declared to have happened after Christ’s ascension into heaven rather than before his coming into the world. Before that time the gift of the Holy Spirit was bestowed on prophets only and on a few others among the people who happened to have proved worthy of it.

Source: ON FIRST PRINCIPLES 2.7.2

[AD 386] Cyril of Jerusalem on Acts 2:17

upon all flesh:
This suggests not only those from the circumcision, but all those without distinction who are called through faith, be they from pagans in their error, be they small or great, slave or free, barbarians or Scythians;

sons and your daughters shall prophesy :
Implying in this the liberality of the grace and its equal application to all; the female sex would not be rejected by God if they performed with zeal what pleases him and opted for that attitude, nor would they be without a share in recompense and sanctification if they proved commmendable in faith and the goodness of their actions.

and your elders:
in my view meaning by elder pre-eminence and priority coming from quality of virtue, mature, as it were, with spendid achievements, and distinguised and admirable for mature thinking.

[AD 397] Ambrose of Milan on Acts 2:17

will pour out from my Spirit.”:
He did not say “my Spirit,” but “from my Spirit,” for we cannot take the fullness of the Holy Spirit, but we receive so much as our Master divides of his own according to his will.

[AD 407] John Chrysostom on Acts 2:17

dream dreams: For indeed by dreams the prophets saw, and received revelations.

[AD 735] Bede on Acts 2:17

I will pour out of my spirit upon all flesh. The word effusion shows the largess of the gift, because, not as before to the prophets and to the priests only, but to all indiscriminately in both sexes, conditions, and persons, the grace of the Holy Spirit would be given. For what all flesh may mean, the prophet subsequently explained.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:17

And your sons and your daughters shall prophesy, etc. And I will show wonders in heaven above, and signs on earth beneath. Wonders in heaven, when a new star appeared at the birth of the Lord, the sun was darkened when He ascended the cross, and the very heavens were covered with darkness. Signs on earth, when the Lord gave up the Spirit, the earth quaked, the graves opened, rocks were split, and many bodies of the saints who slept arose.

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 2:17

in the last days:
Similar expressions that are to be found in Scripture. For they are not intended to indicate a short length of time, but to signify the last state of the world, which is the last age of all, and it is not stated definitely how long this will last. Thus neither is fixed duration appointed to old age, which is the last age of man, since sometimes it is seen to last as long as or even longer than all the previous ages,

[AD 735] Bede on Acts 2:19

Blood and fire and vapor of smoke. The blood of the Lord’s side, the fire of the Holy Spirit, the vapor of compunction and weeping. For as from fire comes smoke, so from the ardor of the Holy Spirit proceeds compunction. For it remains to believe that blood flowed from a dead body in a living stream, which is against the nature of our bodies, was done as an indication of a sign. For what other purpose, unless for our salvation and life, which indeed springs from His death? The illumination of the faithful can also be understood in the fire, and the blindness of the Jews who did not believe in the vapor of smoke. Hence, the Lord, about to give the law, descended in fire and smoke, because He illuminates the humble through the brightness of His manifestation, and darkens the eyes of the proud through the obscurity of error.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:19

Blood, and fire, and vapor of smoke. About fire and smoke it has been said in the previous book: he speaks of blood not only of the Lord’s wounds, but also of the Lord’s sweat, when, praying before the betrayal, His sweat became like drops of blood falling to the ground. This is numbered among the divinely wrought signs, because it is proved not to be found in the custom of human nature. It is therefore a sign, because it signified that the whole world would be cleansed by the blood of the Lord, so that just as the tabernacle or temple was at some point consecrated to the Lord with the blood of victims, so now through the whole world the faithful people would be dedicated to Him as a holy house by His own blood, and not only in Jerusalem would be a place for prayer, but in every place of His dominion, the elect would lift their hands through pure prayers to the Lord.

Source: Retractions on Acts

[AD 235] Hippolytus of Rome on Acts 2:20

For at that time the trumpet shall sound, and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye; and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable. For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax. The stars of heaven shall fall, the sun shall be turned into darkness, and the moon into blood. The heaven shall be rolled together like a scroll: the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.

Source: Dubious and Spurious Pieces

[AD 379] Basil of Caesarea on Acts 2:20

these are the signs of the end of the world.

[AD 407] John Chrysostom on Acts 2:20

and of the taking of Jerusalem. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests.

[AD 407] John Chrysostom on Acts 2:20

At the same time, the apostle strikes fear into them by reminding them of the darkness that had lately occurred and leading them to expect things to come. “Before that great and glorious day of the Lord come.” He means: do not be confident because at present you sin with impunity.… Do you see how he shook and shattered their souls and turned laughter into a plea for acquittal?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 5

[AD 430] Augustine of Hippo on Acts 2:20

the Church, shall be darkened, because in those tremendous temptations and tribulations which shall be in the end of the world, many who had seemed as bright and as firm as the sun and the stars shall fall from the faith.

[AD 735] Bede on Acts 2:20

The sun shall be turned into darkness, and the moon into blood. This is believed to have been partly fulfilled during the Lord's Passion, and partly to occur before the great day, that is, the Day of Judgment. For at that time the sun was darkened, but the moon, turned into blood, could not plainly appear to men, since it was (as it happens during Passover) the fifteenth day, and during the day it was hidden from mortal sight by the obstruction of the earth.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:20

The sun will be turned into darkness. The name of darkness in Greek is read in the singular number, that is, σκότος, which the Latin translator necessarily rendered in the plural as tenebras because he could not express it in the singular. I thought it necessary to mention this so that anyone who reads this among the people of the Angles might know that it is not necessary, because of the authority of the Latin language, to render "darkness" in their own speech in the plural; rather, it should be in the singular, as this can just as easily be done owing to the authority of the Greek, from which it was translated into Latin scripture.

Source: Retractions on Acts

[AD 990] Oecumenius on Acts 2:20

this clearly describes for us the miracles that took place at the cross- the earthquake and the turbulence of the earth (Matt. 27:52), the darkness of the sun (Lk. 23:44), and the changing of the full moon into blood.

[AD 1107] Theophylact of Ohrid on Acts 2:20

the sun shall be darkened," instead of being blackened; not disappearing, but being overwhelmed by the light of Christ’s appearance, and so too will the stars and the moon. For what need is there for sensory light when the Sun of Righteousness has appeared and night is no more?

[AD 407] John Chrysostom on Acts 2:21

“Everyone,” he says (not yet revealing the meaning), be he priest, slave, free. There is no male, no female in Christ Jesus, no slave, no free, for all these are but shadow. For if in the palaces of kings there is no highborn or lowborn, but each arrives through his deeds, and if in craftsmanship each is shown by his works, all the more so it should be in the pursuit of wisdom.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 5

[AD 735] Bede on Acts 2:21

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

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 2:21

this is done by calling on Him through love and devout worship: "When he calls on me, I will answer him" (Ps 91:15).

[AD 202] Irenaeus on Acts 2:22

I foresaw the Lord always before my face; for He is on my right hand, lest I should be moved: therefore did my heart rejoice, and my tongue was glad; moreover also, my flesh shall rest in hope: because Thou wilt not leave my soul in hell, neither wilt Thou give Thy Holy One to see corruption."

Source: Against Heresies Book III

[AD 220] Tertullian on Acts 2:22

Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate, -a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him.

Source: An Answer to the Jews

[AD 220] Tertullian on Acts 2:22

Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you." These passages alone ought to suffice as a prescriptive testimony in proof that Christ had human flesh derived from man, and not spiritual, and that His flesh was not composed.

Source: On the Flesh of Christ

[AD 220] Tertullian on Acts 2:22

Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel the "One that is," consider whether the Son also be not indicated by these designations, who in His own right is God Almighty, in that He is the Word of Almighty God, and has received power over all; is the Most High, in that He is "exalted at the right hand of God," as Peter declares in the Acts; is the Lord of hosts, because all things are by the Father made subject to Him; is the King of Israel because to Him has especially been committed the destiny of that nation; and is likewise "the One that is," because there are many who are called Sons, but are not.

Source: Against Praxeas

[AD 220] Tertullian on Acts 2:22

In (Peter) himself the Church was reared; that is, through (Peter) himself; (Peter) himself essayed the key; you see what (key): "Men of Israel, let what I say sink into your ears: Jesus the Nazarene, a man destined by God for you," and so forth. (Peter) himself, therefore, was the first to unbar, in Christ's baptism, the entrance to the heavenly kingdom, in which (kingdom) are "loosed" the sins that were beforetime "bound; "and those which have not been "loosed" are "bound," in accordance with true salvation; and Ananias he "bound" with the bond of death, and the weak in his feet he "absolved" from his defect of health.

Source: On Modesty

[AD 407] John Chrysostom on Acts 2:22-36

"You men of Israel, hear these my words."

["He men of Israel"]: it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor [Israel]. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offense at the very outset.— And he does not say, "Do as I bid you," but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: "Jesus," he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: "Jesus of Nazareth": and does not say anything great about Him, nor even such as one would say about a Prophet, so far: "Jesus," he says, "of Nazareth, a man proved (to be) from God among you." Observe; what great matter was this, to say that He was sent from God? For this was the point which on all occasions both He and John and the Apostles were studious to show. Thus hear John saying: "The same said to me On whom you shall see the Spirit descending, and abiding on him, this is He." [John 1:33] But Christ Himself does this to an extreme; Of Myself I am not come, He sent Me. [John 7:28] And everywhere in the Scriptures this seems the point most studiously insisted upon. Therefore also this holy leader of the blessed company, the lover of Christ, the good shepherd, the man put in trust with the keys of heaven, the man who received the Spiritual Wisdom, when he has first subdued the Jews by fear; and has shown what great things have been vouchsafed to the disciples, and what a right they have to be believed, then first proceeds to speak concerning Him. Only think what boldness it was to say it, in the midst of the murderers — that He is risen! And yet he does not all at once say, He is risen; but what?— "He came," says he, "from God: this is manifest by the signs which"— he does not yet say, Jesus Himself wrought: but what?— "which God wrought by Him in the midst of you." He calls themselves as witnesses. "A man proved (to be sent) from God among you, by miracles and wonders and signs, which God wrought by him in the midst of you, as also ye yourselves know." Then, having fallen upon the mention of that their sacrilegious outrage, observe how he endeavors to quit them of the crime: "Him," he says, "being by the determinate counsel and foreknowledge of God delivered up": [Acts 2:23] [adding however,] "you have taken, and by wicked hands have crucified and slain:" for though it was predetermined, still they were murderers. ["By the determinate counsel and foreknowledge of God:"] all but using the same words as Joseph did; just as he said to his brethren; "Be not angry one with another by the way: God sent me hither." [Genesis 45:5, 24] It is God's doing. "What of us, then?" (it might be said,) "it was even well done on our part." That they may not say this, therefore it is that he adds, "By wicked hands you have crucified and slain." Here then he hints at Judas; while at the same time he shows them that it was not from any strength of theirs, and would not have been, if He had not Himself permitted it: it was God that delivered Him up. He has transferred the evil entire upon the head of Judas, now already parted from them; for he it was that delivered Him over to them by the kiss. Or, "By wicked hands," refers to the soldiers: for neither is it simply, "You have slain," but, By wicked men you have done this. And observe how everywhere they make it of great importance that the Passion should first be confessed. Whom God Raised Up [Acts 2:24], says he. This was the great thing; and observe how he sets it in the middle of his discourse: for the former matters had been confessed; both the miracles and the signs and the slaying — "Whom God," says he, "raised up, having loosed the pains of death, because it was not possible that He should be kept in its power." It is something great and sublime that he has hinted at here. For the expression, "It was not possible," even itself is that of one assigning something. It shows that death itself in holding Him had pangs as in travail, and was sore bestead: whereas, by pains, or, travail-pangs, of death, the Old Testament means danger and disaster: and that He so rose as never more to die. For the assertion, "Seeing that it was not possible that He should be holden of it," means this, that His rising was not common to the rest. Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning. "For David says (with reference) to Him." [Acts 2:25] And observe how, once more, the testimony is lowly. For therefore he begins the citation further up, with the matters of lowlier import: therefore was death not in the number of grievous things [because], says he, "I foresaw the Lord always before my face, that He is on my right hand that I should not be moved:" [Acts 2:25-27] and, "that You will not leave my soul in hell." Then, having finished the citation from the Prophet, he adds; "Men and brethren." [Acts 2:29] When he is about to say anything great, he uses this opening address, to rouse and to conciliate them. "Let me be allowed," he says, "to speak freely to you of the patriarch David." Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply "concerning David," but "concerning the patriarch David, that he is both dead and buried:" he does not also say, "and is not risen again," but in another way (though this too would have been no great thing to say), "And his sepulchre is with us unto this day," he has said what comes to the same thing. Then — and even so he does not come to the mention of Christ, but what next?— he goes on with his encomium upon David, "Being therefore a prophet, and knowing that with an oath God had sworn unto him." [Acts 2:30] But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ's resurrection, as seeing that it would be an injury to the prophecy, and a derogating from (τἥς εἰς αὐτοὺς τιμἥς) their honor, if this were not the fact. "And knowing," he says, "that with an oath God had sworn unto him"— he does not say simply "promised"— "of the fruit of his loins after the flesh to raise up Christ, to seat Him upon his throne." Observe how he has again only hinted at what is sublime. For now that he has soothed them with his expression, he confidently adds this: The prophet [says it] "of His resurrection, that neither was His soul left in hell, nor did His flesh see corruption." [Acts 2:31] This again is wonderful: it shows that His resurrection was not like that of other men. For though death laid hold on Him, yet it did not its own work then.— And, as regards the sin, he has spoken of that, covertly and darkly; of the punishment, he forbore to add anything; but that they had slain Him, this he has spoken out; for the rest he now comes to the sign given by God. And when it is once proved, that He, the slain, was just, was dear to God, then, though thou be silent of the punishment, be sure that he which did the sin will condemn himself more than ever you can condemn him. So then, that he refers all to the Father, is in order that they may receive what is said: and that assertion, "Not possible," he fetches in from the prophecy. Well then, let us again look over what has been said.

"Jesus of Nazareth, a man proved (to be sent) from God unto you." Recapitulation of Acts 2:22-31]: one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, "No man can do these miracles which Thou doest — By miracles, and wonders, and signs which God wrought by Him in the midst of you" [John 3:2]: not secretly. Setting out from facts notorious to those whom he was addressing, he then comes to things hidden. Thereupon [in saying, "By the determinate counsel and foreknowledge of God,"] [Acts 2:23] he shows that it was not because they had the power to do it, and that there was a wisdom and a Divine arrangement in the event, seeing it was from God. He rapidly passes over the unpleasant part, [adding, "Whom God raised up," etc.] [Acts 2:24]. For it is always a point of great importance with them to show that He was once dead. Though you should deny it, says he, (ἐ κεῖνοι) those (present) will bear witness to the fact. ["Having loosed the pangs of death."] He that gives Death trouble, may much more give trouble to them that crucified Him: however, nothing of the kind is here said, as that He had power to slay you. Meanwhile, let us also learn thus to hold. For one that is in pain like a woman in travail, does not hold the thing held, and is not active but passive; and makes haste to cast it off. And it is well said: "For David says in reference to him" (v. 25); that you may not refer that saying to the Prophet.— ["Therefore being a Prophet, and knowing," etc.] (v. 30, 31.) Do you observe how he now interprets the prophecy, and does not give it bare of comment? How did He "seat Him upon" David's "throne?" For the kingdom after the Spirit is in heaven. Observe how, along with the resurrection, he has also declared the kingdom in the fact of His rising again. He shows that the Prophet was under constraint: for the prophecy was concerning Him. Why does he say, not, Concerning His kingdom (it was a great matter), but "Concerning His resurrection?" And how did He seat Him upon his (David's) throne? Why, He reigns as King over Jews also, yea, what is much more, over them that crucified Him. "For His flesh saw no corruption." This seems to be less than resurrection, but it is the same thing.

"This Jesus" — observe how he does not call Him otherwise — "has God raised up; whereof all we are witnesses. Being therefore by the right hand of God exalted" (v. 33, 34): again he takes refuge with the Father, and yet it had been enough to say what precedes: but he knows what a great point this is. Here he has hinted at the Ascension also, and that Christ is in heaven: but neither does he say this openly. "And having received," says he, "the promise of the Holy Ghost." Observe how, in the beginning of his discourse, he does not say that Jesus Himself had sent It, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: ["He has shed forth this, which you do see and hear."] And of the resurrection he has made continual mention, but of their outrageous deed he has spoken once for all. "And having received the promise of the Holy Ghost." This again is great. "The promise," he says; because [promised] before His Passion. Observe how he now makes it all His ["He has poured forth this"], covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, In the last days I will pour forth of My Spirit on My Servants, and on Mine handmaids, and I will do wonders in the heaven above. [Acts 2:17] Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of "His having received of the Father." He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (Arist. Rhet. 1. 3.) (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: "The same," says he, "shall baptize you with the Holy Ghost." [Matthew 3:11] And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or [it may be], "the promise" which He promised to us. He so foreknew it about to be, and has given it to us greater after the resurrection. And, "has poured it out," he says; not requiring worthiness: and not simply gave, but with abundance. Whence does this appear? Henceforth after the mention of His giving the Spirit, he confidently speaks also of His ascension into heaven; and not only so, but again adducing the witness, and reminding them of that Person concerning Whom Christ once spoke. [Matthew 22:43] "For not David," says he ascended into the heavens. [Acts 2:34] Here he no longer speaks in lowly phrase, having the confidence which results from the things said; nor does he say, "Be it permitted me to speak," or the like: "But he says himself; The Lord said to my Lord, Sit on My right hand, until I make Your enemies Your footstool." Now if He be David's Lord, much more shall they not disdain Him. "Sit on My right hand;" he has set the whole matter here; "until I make Your enemies Your footstool:" here also he has brought upon them a great terror, just as in the beginning he showed what He does to His friends, what to his enemies. And again, as to the act of subjugation, not to provoke unbelief, he ascribes it to the Father. Since then these are great things that he has uttered, he again brings his discourse down to lowly matters. "Let therefore," he says, the whole house of Israel know assuredly: i.e. question ye not, nor doubt ye: then also in the tone of command it follows; "that God has made Him both Lord" — this he says from David — "and Christ," [Acts 2:36], this from the Psalm: For when it would have been rightly concluded, "Let therefore the whole house of Israel know assuredly that" He sits on the right hand of God, this, which would have been great, he forbears, and brings in a different matter which is much more humble, and the expression "Hath made;" i.e. has ordained: so that there is nothing about (οὐσίωσις) communication of substance here, but the expression relates to this which has been mentioned. "Even this Jesus, Whom you crucified." He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.

But the admirable and great ones, and beloved of God, need none of these motives: men, such as was Paul: not of the kingdom, not of hell, made he account. For this is indeed to love Christ, this to be no hireling, nor to reckon it a matter of trafficking and trading, but to be indeed virtuous, and to do all for the love of God. [Romans 9:3] Then what tears does it not deserve, when, owing so large a measure, we do not even like traders seek the kingdom of heaven! He promises us so great things, and not even so is He worthy to be heard? What can come up to this enmity! And yet, they are mad after money-making, though it be with enemies, though it be with slaves, though it be with persons most hostile to them, that they come in contact, though it be with persons utterly evil, if only they expect that they shall be enabled by their means to make money, they will do everything, will flatter, and be obsequious, and make themselves slaves, and will esteem them more to be revered than all men, to get some advantage out of them: for the hope of money does not allow them to give a thought to any such considerations as these. But the Kingdom is not so powerful as money is; nay, rather, not in the smallest proportion as powerful. For it is no ordinary Being that promises: but this is greater than even the Kingdom itself that we receive it from such a Giver! But now the case is the same as if a king, wishing, after ten thousand other benefits, to make us his heirs and coheirs with his son [should be despised]: while some captain of a band of robbers, who has done ten thousand wrongs to us and to our parents, and is himself fraught with ten thousand wickednesses, and has utterly marred our honor and our welfare, should, on presenting a single penny, receive our worship. God promises a Kingdom, and is despised: the Devil helps us to hell, and he is honored! Here God, there Devil. But let us see the difference of the tasks enjoined. For if there were none of these considerations in the case: if it were not, here God, there Devil; not, here one helping to a kingdom, there to a hell: the nature itself of the tasks enjoined were sufficient to induce us to comply with the former. For what does each enjoin? The one, the things which make glorious; the other the things which put to shame: one, the things which involve in ten thousand calamities and disgraces; the other, the things which have with them abundant refreshment. For look: the one says, "Learn ye of Me, for I am meek and lowly of heart, and you shall find rest unto your souls." [Matthew 11:29]: the other says, Be thou savage, and ungentle, and passionate, and wrathful, and more a wild beast than a man. Let us see which is more useful, which, I pray you, more profitable. "Speak not of this," say you. * * * But consider that he is the devil: above all indeed, if that be shown: there is need also to undergo toils, and, on the other hand, the prize of victory will be greater. For not he that enjoins easy tasks is the kind (κηδεμὼν) benefactor, but he that enjoins what is for our good. Since fathers also enjoin disagreeable tasks; but for this they are fathers: and so again do masters to slaves: but kidnappers and destroyers (λυμεὥνες) on the other hand, do just the reverse. And yet that the commands of Christ are attended with a pleasure, is manifest from that saying. For to what sort do you take the passionate man to belong, and to what the forbearing and meek? Does not the soul of the (ἐ κείνου) one seem to be in a kind of solitary retreat, enjoying exceeding quiet; while that of (τούτου) the other is like a market-place and tumult and the midst of cities, where great is the clamor of those going out, the noise of camels, mules, asses: of men shouting loud to those that meet them, that they may not be trodden under foot: and again, of silver-beaters, of braziers, of men thrusting and pushing this way and that and some overborne, some overbearing? But the soul of (τούτου) the former is like some mountain-top, with its delicate air, its pure sunshine, its limpid gushing fountains, its multitude of charming flowers, while the vernal meads and gardens put on their plumage of shrubs and flowers, and glance with rifling waters: and if any sound is heard there, it is sweet, and calculated to affect the ear with a sense of much delight. For either the warbling birds perch on the outermost spray of the branching trees, and cicadas, nightingales and swallows, blended in one harmony, perform a kind of concerted music; or the zephyr gently stirring the leaves, draws whistling tones from pines and firs, resembling oft the notes of the swan: and roses, violets, and other flowers, gently swayed, and (κυανίζοντα) dark-dimpling, show like a sea just rippled over with gentle undulations. Nay, many are the images one might find. Thus, when one looks at the roses, one shall fancy that he beholds in them the rainbow; in the violets a waving sea; in the lilies, the sky. But not by the spectacle alone, and the beholding, does such an one then cause delight: but also in the very body of him that looks to the meadow, rather it refreshes him, and causes him to breathe freely, so that he thinks himself more in heaven than on earth. There is withal a sound of a different kind, when water from the mountain-steep, borne by its own force through ravines gently plashes over its pebbly bed with lulling noise, and so relaxes our frame with the pleasurable sensations, as quickly to draw over our eyes the soft languor of slumber. You have heard the description with pleasure: perhaps also it has made you enamored of solitude. But sweeter far than this solitude is the soul * * of the long-suffering. For it was not for the sake of describing a meadow, nor for the sake of making a display of language, that we have broached this similitude: but the object was, that, seeing how great is the delight of the long suffering, and how, by converse with a long suffering man, one would be far more both delighted and benefited, than by frequenting such spots, you may follow after such men. For when not even a breath of violence proceeds from such a soul, but mild and engaging words, then indeed does that gentle softness of the zephyr find its counterpart: entreaties also, devoid of all arrogance, but forming the resemblance to those winged warblers — how is not this far better? For not the body is fanned by the soft breeze of speech; no, it refreshes our souls heated and glowing. A physician, by ever so great attention, could not so speedily rid a man of the fever, as a patient man would cool, by the breath of his own words, a person who was passionate and burning with wrath. And why do I speak of a physician? Not even iron, made red-hot and dipped into water, so quickly parts with its heat, as does the passionate man when he comes in contact with the soul of the long-suffering. But as, if it chance that singing birds find their way into the market, they go for nothing there, just so is it with our precepts when they light upon souls addicted to wrathful passions. Assuredly, sweeter is gentleness than bitterness and frowardness.— Well, but the one was God's bidding, the other the devil's. Do you see that it was not for nothing that I said, even if there were no devil or God in the case, the things enjoined would be enough in themselves to (ἀ ποστἥσαι) revolt us? For the one is both agreeable to himself, and serviceable to others, the other displeasing to himself, and hurtful to others. Nothing is more unpleasant than a man in a passion, nothing more noisome, more odious, more shocking, as also nothing more pleasing than one who knows not what it is to be in a passion. Better dwell with a wild beast than with a passionate man. For the beast, when once tamed, abides by its law; but the man, no matter how often you have tamed him, again turns wild, unless however he should of himself settle down into some such habit (of gentleness).

For as a bright sunny day and winter with all its gloom, so are the soul of the angry and that of the gentle. However, let us at present look not to the mischievous consequences resulting to others, but to those which affect the persons themselves: though indeed it is also no slight mischief (to one's self) to cause ill to another, for the present, however, let that be the consideration. What executioner with his lash can so lacerate the ribs, what red-hot lancets (ὀ βελίσκοι) ever so pierced the body, what madness can so dispossess a man of his natural reason, as anger and rage do? I know many instances of persons engendering diseases by giving loose to anger: and the worst of fevers are precisely these. But if they so injure the body, think of the soul. For do not argue that you do not see the mischief, but rather consider, if that which is the recipient of the malignant passion is so hurt, what must be the hurt sustained by that which engenders it! Many have lost their eyes, many have fallen into most grievous disease. Yet he that bears bravely, shall endure all things easily. But, however, both such are the troublesome tasks the devil enjoins, and the wages he assigns us for these is hell. He is both devil and foe to our salvation, and we rather do his bidding than Christ's, Saviour as He is, and Benefactor and Defender, and speaking as He does such words, which are both sweeter, and more reverend, and more profitable and beneficial, and are both to ourselves and to those who live in our company the greatest of blessings. Nothing worse than anger, my beloved, nothing worse than unseasonable wrath. It will not have any long delay; it is a quick, sharp passion. Many a time has a mere word been blurted out in anger, which needs for its curing a whole lifetime, and a deed been done which was the ruin of the man for life. For the worst of it is this, that in a little moment, and by one act, and by a single word, full oft has it cast us out from the possession of eternal good, and brought to nought a world of pains. Wherefore I beseech you to do all you can to curb this savage beast. Thus far, however, I have spoken concerning meekness and wrath; if one should take in hand to treat of other opposites, as covetousness and the mad passion for glory, contrasted with contempt of wealth and of glory; intemperance with sobriety; envy with benevolence; and to marshal them each against its opposite, then one would know how great the difference. Behold how from the very things enjoined it is plainly shown, that the one master is God, the other the devil! Why then, let us do God's bidding, and not cast ourselves into bottomless pits; but while there is time, let us wash off all that defiles the soul, that we may attain unto the eternal blessings, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, and world without end. Amen.

Source: Homily 6 on the Acts of the Apostles

[AD 735] Bede on Acts 2:22-23

Jesus of Nazareth, a man approved by God, and so on until you afflicted and killed Him. Like a learned teacher, he first admonishes the unbelievers, whom he pities, to give advice of salvation later when pierced by just fear. And because he speaks to those who know the law, he shows that Christ Himself is the One promised by the prophets. However, he does not first call Him the Son of God by his own authority, but a man approved, a just man, a man resurrected from the dead, not in the common resurrection along with the others, which is delayed until the end of the world, but celebrated on the third day, so that the assertion of a singular glorious resurrection might bear the testimony of eternal divinity. Since the bodies of others are proven to have undergone corruption after death, this one, of whom it is said: You will not let Your Holy One see corruption (Psalm XV), is shown to be free from human frailty, and proven to have surpassed the merits of human condition, and therefore more deserving to be ascribed to God than to humans. You will learn from the story of Cornelius the centurion and in the sermon given by the Apostle Paul in Athens what kind of introduction the apostles use in their preaching to the Gentiles.

Source: Commentary on Acts

[AD 544] Arator on Acts 2:23

Also, permitting himself to suffer in accordance with the law of flesh born from the womb of a mother, he himself preferred to die in order that the world might not lose life. But that which was born of a child-bearing virgin, that died. Innocent, he was hung from a tree, and the burden of the tree [of Adam] was removed. Thus the wound of the unrighteous [Adam] became the medicine of God.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 2:23

By the definite plan and foreknowledge of God, this man was handed over to you, and with the help of wicked men, you put him to death by nailing him to the cross. The Greek has one more word which pertains significantly to the cause: "Foreknowledge of God handing him over." For he was handed over by the governor into their power with the condition that they could choose either him or the robber; and they, having received this option, granted life to the robber and, by their own shouts and prayers, put Jesus to death through the hands of the soldiers.

Source: Retractions on Acts

[AD 1781] Richard Challoner on Acts 2:23

By the determinate: God delivered up his Son; and his Son delivered up himself, for the love of us, and for the sake of our salvation; and so Christ's being delivered up was holy, and was God's own determination. But they who betrayed and crucified him, did wickedly, following therein their own malice and the instigation of the devil; not the will and determination of God, who was by no means the author of their wickedness; though he permitted it; because he could, and did draw out of it so great a good, viz., the salvation of man.

[AD 125] Odes of Solomon on Acts 2:24

Sheol saw me and was shattered, and Death ejected me and many with me.
I have been vinegar and bitterness to it, and I went down with it as far as its depth.
Then the feet and the head it released, because it was not able to endure my face.
And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable.
And those who had died ran towards me; and they cried out and said, Son of God, have pity on us.
And deal with us according to Your kindness, and bring us out from the bonds of darkness.
And open for us the door by which we may come out to You; for we perceive that our death does not touch You.
May we also be saved with You, because You are our Savior.
Then I heard their voice, and placed their faith in my heart.
And I placed my name upon their head, because they are free and they are mine.

Source: Ode 42, Lines 11-20

[AD 155] Polycarp of Smyrna on Acts 2:24

The strong root of your faith, spoken of in days [Philippians 1:5] long gone by, endures even until now, and brings forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised from the dead, having loosed the pains of Hades." [quoting variant Acts 2:24 found in a few manuscripts of the so-called "Western" text]

Source: Epistle of Polycarp to the Philippians

[AD 235] Hippolytus of Rome on Acts 2:24

But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs

Source: Hippolytus Refutation of All Heresies Book V

[AD 253] Origen of Alexandria on Acts 2:24

If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.

Source: Commentary on Romans, Book 5, Section 37

[AD 339] Eusebius of Caesarea on Acts 2:24

But tomorrow assemble for me all your citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.

Source: Church History (Book I), Chapter 13, Section 19

[AD 373] Athanasius of Alexandria on Acts 2:24

To man it was not possible to succeed in this; for death belongs to man; wherefore, the Word, being God, became flesh, that, being put to death in the flesh, He might quicken all men by His own power.

[AD 386] Cyril of Jerusalem on Acts 2:24

He cried to the Father, saying, Father, into Your hands I commend My spirit [Luke 23:46]; I commend it, that I may take it again. And having said these things, He gave up the ghost [Matthew 27:50]; but not for any long time, for He quickly rose again from the dead.

The Sun was darkened, because of the Sun of Righteousness [Malachi 4:2]. Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead; He sent forth His prisoners out of the pit wherein is no water [Zechariah 9:11].

Source: Catechetical Lecture 13, Sections 33-34

[AD 395] Gregory of Nyssa on Acts 2:24

for certainly it was impossible for him to be held by it:
so that His new birth from the dead was made a way for us also, since the pains of death, wherein we were held, were loosed by the resurrection of the Lord.

[AD 395] Gregory of Nyssa on Acts 2:24

But since it was also fitting that he should implant in our nature the power of rising again from the dead, he becomes the “firstfruits of them that slept” and the “firstborn from the dead,” in that he first by his own act loosed the pains of death, so that his new birth from the dead was made a way for us also, since the pains of death, wherein we were held, were loosed by the resurrection of the Lord.

Source: REFUTATION OF EUNOMIUS’S “CONFESSION OF FAITH” 2.8

[AD 397] Ambrose of Milan on Acts 2:24

Light's glittering morn bedecks the sky,
heaven thunders forth its victor cry,
the glad earth shouts its triumph high,
and groaning hell makes wild reply:

While he, the King of glorious might,
treads down death's strength in death's despite,
and trampling hell by victor's right,
brings forth his sleeping Saints to light.

Fast barred beneath the stone of late
in watch and ward where soldiers wait,
now shining in triumphant state,
He rises Victor from death's gate.

Hell's pains are loosed, and tears are fled;
captivity is captive led;
the Angel, crowned with light, hath said,
'The Lord is risen from the dead.'

Source: Aurora Lucis Rutilat

[AD 407] John Chrysostom on Acts 2:24

“But God raised him up, having freed him from the pangs of death, because it was impossible for him to be held in its power.” Here he hinted at something great and sublime, for the expression “it was impossible” is in itself that of one assigning something. It shows that even death itself, when it held him, experienced birth pangs and suffered terribly (by pangs of death the Old Testament means danger and disaster). It also shows that he so rose as never again to die. For the words “because it was impossible for him to be held in its power” mean that his resurrection was not common to the rest.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 6

[AD 430] Augustine of Hippo on Acts 2:24

After having said that "Christ was put to death in the flesh, and quickened in the spirit," the apostle immediately went on to say: "in which also He went and preached unto the spirits in prison; which sometime were unbelieving, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water;" thereafter he added the words: "which baptism also now by a like figure has saved you." [1 Peter 3:18-21] This, therefore, is felt by me to be difficult. If the Lord when He died preached in hell to spirits in prison, why were those who continued unbelieving while the ark was a preparing the only ones counted worthy of this favour, namely, the Lord's descending into hell? For in the ages between the time of Noah and the passion of Christ, there died many thousands of so many nations whom He might have found in hell. I do not, of course, speak here of those who in that period of time had believed in God, as, e.g. the prophets and patriarchs of Abraham's line, or, going farther back, Noah himself and his house, who had been saved by water (excepting perhaps the one son, who afterwards was rejected), and, in addition to these, all others outside of the posterity of Jacob who were believers in God, such as Job, the citizens of Nineveh, and any others, whether mentioned in Scripture or existing unknown to us in the vast human family at any time. I speak only of those many thousands of men who, ignorant of God and devoted to the worship of devils or of idols, had passed out of this life from the time of Noah to the passion of Christ. How was it that Christ, finding these in hell, did not preach to them, but preached only to those who were unbelieving in the days of Noah when the ark was a preparing? Or if he preached to all, why has Peter mentioned only these, and passed over the innumerable multitude of others?

It is established beyond question that the Lord, after He had been put to death in the flesh, "descended into hell;" for it is impossible to gainsay either that utterance of prophecy, "You will not leave my soul in hell," — an utterance which Peter himself expounds in the Acts of the Apostles, lest any one should venture to put upon it another interpretation — or the words of the same apostle, in which he affirms that the Lord "loosed the pains of hell, in which it was not possible for Him to be holden." Who, therefore, except an infidel, will deny that Christ was in hell? As to the difficulty which is found in reconciling the statement that the pains of hell were loosed by Him, with the fact that He had never begun to be in these pains as in bonds, and did not so loose them as if He had broken off chains by which He had been bound, this is easily removed when we understand that they were loosed in the same way as the snares of huntsmen may be loosed to prevent their holding, not because they have taken hold. It may also be understood as teaching us to believe Him to have loosed those pains which could not possibly hold Him, but which were holding those to whom He had resolved to grant deliverance...

As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. [Wisdom 10:1-2] Some add to this [tradition] that the same favour was bestowed on the holy men of antiquity — on Abel, Seth, Noah and his house, Abraham, Isaac, Jacob, and the other patriarchs and prophets, they also being loosed from those pains at the time when the Lord descended into hell...

But seeing that plain scriptural testimonies make mention of hell and its pains, no reason can be alleged for believing that He who is the Saviour went there, except that He might save from its pains; but whether He did save all whom He found held in them, or some whom He judged worthy of that favour, I still ask: that He was, however, in hell, and that He conferred this benefit on persons subjected to these pains, I do not doubt...

You perceive, therefore, how intricate is the question why Peter chose to mention, as persons to whom, when shut up in prison, the gospel was preached, those only who were unbelieving in the days of Noah when the ark was a preparing — and also the difficulties which prevent me from pronouncing any definite opinion on the subject.

Source: Letter 164 (A.D. 414), Sections 2, 3, 6, 8, 10

[AD 458] Theodoret of Cyrus on Acts 2:24

Peter said, “God has made this Jesus both Lord and Christ” and said too, “This Jesus whom you crucified God has raised up.” Now it was the humanity, not the Godhead, that became a corpse, and he who raised it was the Word, the power of God, who said in the Gospel, “Destroy this temple, and in three days I will raise it up.” So when it is said that God has made him who became a corpse and rose from the dead both Lord and Christ, what is meant is the flesh, and not the Godhead of the Son.

Source: DIALOGUE 3

[AD 735] Bede on Acts 2:24

Whom God raised up, having loosed the pains, just as it was impossible for Him to be held by it. The sense of this sentence seems to be that the pains of punishment were loosened when the Lord descended to the lower regions, that is, they were not able to touch Him at all. But if we look at the Greek authority, where it is written: Whom God raised up on the third day, loosening the pains of death through Him, just as it was not possible for Him to be held by it, it is clear indeed that He says that the pains of the underworld were loosened by the Lord, or of death, that is, through His descent to the lower regions the saints were freed from the places of the underworld, who, although they were in Abraham's bosom, that is, in the consolation of quiet rest, nevertheless were not entirely free from the pain of death or of the underworld. They did not yet deserve to see and enter the heavenly joys, until what was said through the prophet to the Lord was done: You also, by the blood of your covenant, have brought forth your prisoners from the pit where there is no water (Zech. IX). For if the saints in the pit of the infernal regions were utterly free from the pain of death, why does he say they were prisoners until they were brought forth by the blood of Christ? He therefore loosed the pains of death through Him, just as it was impossible for Him to be held by it. For just as He Himself was immune from the power of death, so He was also powerful enough to rescue whomever He wanted from the dominion of death.

Source: Retractions on Acts

[AD 1274] Thomas Aquinas on Acts 2:24

And he whom God has raised up:
The Divine power is the same thing as the operation of the Father and the Son; accordingly these two things are mutually consequent, that Christ was raised up by the Divine power of the Father, and by His own power.

[AD 1274] Thomas Aquinas on Acts 2:24

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

Source: Question 52. Christ's descent into hell, Article 4

[AD 1781] Richard Challoner on Acts 2:24

Having loosed the sorrows: Having overcome the grievous pains of death and all the power of hell.

[AD 585] Cassiodorus on Acts 2:25

I foresaw the Lord always in my sight:
He passes on to the unique remedy by which to avoid sins, for the person who with the mental eye always gazes on the Lord in no way turns to sins.

for he is at my right hand, so that I may not be moved:
It was fitting for Him to speak of the Lord as being at His right hand, for if the Lord does not occupy that place the Devil will at once seize it for ambush. As was written of Judas, Set the sinner over him, and let the Devil stand at his right hand (Ps. 109:6).

[AD 735] Bede on Acts 2:25

I have set the Lord always before me, because He is at my right hand, that I should not be moved. Coming, he says, into the transient things, I did not take my eye off Him who always remains, foreseeing this, that after passing through temporal things I should turn to Him, because He favors me, so that I may remain steadfastly in Him, and I attribute this, that I did not commit sin nor was deceit found in my mouth (I Peter II), not to humanity, but to divinity; on account of this, there is joy in my thoughts, and rejoicing in my words, because of the resurrection, namely, because through it the world has been delivered.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:25

For David says in reference to Him, that is, in His person: I foresaw the Lord always before me, because He is at my right hand, that I may not be moved. By explaining what the Mediator of God and men did, He gives us who are pure men advice on how to avoid sins. For whoever continuously looks upon the presence of his Creator with the eye of his mind in no way turns to sins. He also states the reason why he was not moved. Since indeed with the Lord helping at the right hand, the left side does not prevail; but the soul that He guards perseveres more firmly in Him. Appropriately, he was saying that the Lord is at his right hand, because if He does not hold this part, the insidious devil will immediately occupy it, as it is written about Judas: And the devil stood at his right hand (Ps. CVIII).

Source: Retractions on Acts

[AD 215] Clement of Alexandria on Acts 2:26

For Thou shalt not leave my soul in hell, nor wilt Thou give Thine holy one to see corruption. Thou hast made known to me the paths of life, Thou wilt make me full of joy in Thy presence."

Source: Clement of Alexandria Stromata Book VI

[AD 585] Cassiodorus on Acts 2:26

Because implies that the Lord stood at his right hand, and He testifies that delight has arisen in His thoughts and joy on His tongue. Perfect joy is that which is both conceived in a joyful heart and brought forth in eager speech. Just as He used the word moreover of His evils, so he repeated the word of His blessings, so that humanity might be thought to have received heavenly joys according to the measure of His human troubles. For He says that His joy has welled over His gladness because the suffering flesh which He took up for the salvation of all of us has corruption.

[AD 735] Bede on Acts 2:26

Moreover, my flesh will not fail in destruction, but will sleep in the hope of resurrection. For You will not leave my soul to be possessed by Hell, nor will You allow Your Holy One's body, through which others too are sanctified, to see corruption.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:26

For this reason my heart was delighted, and my tongue exulted. For this reason, because He, indeed, stood at the right hand, and He attests that in His thoughts, joy and exultation arose in His tongue. And indeed, as the passion was threatening, He said: "My soul is sorrowful unto death," and He began to fear and be weary (Mark 14). But He was sorrowful to show that He was truly man in soul and body, and truly passible; but His soul and tongue exulted because He knew that by His passion the human race was to be saved.

Source: Retractions on Acts

[AD 735] Bede on Acts 2:26

Moreover, even my flesh will rest in hope. Indeed, He was rejoicing that He could not be moved or overcome by enemies; but beyond this joy, He declares that His joy increased even more in that He was to provide an example of resurrection in His flesh, by which He saved us through His death.

Source: Retractions on Acts

[AD 395] Gregory of Nyssa on Acts 2:27

Truly the prophet David also, according to the interpretation of the great Peter, said with foresight of him, “You will not leave my soul in hell, neither will you suffer your holy one to see corruption,” while the apostle Peter thus expounds the saying, that “his soul was not left in hell, neither did his flesh see corruption.” For his Godhead, which was the same before taking flesh and in the flesh and after his passion, remains immutably the same, being at all times what it was by nature and so continuing for ever. But in the suffering of his human nature the Godhead fulfilled the dispensation for our benefit by severing the soul for a season from the body, yet without being itself separated from either of those elements to which it was once for all united and by joining again the elements that had been thus parted. [By this was given] to all human nature a beginning and an example that it should follow of the resurrection from the dead, that all the corruptible may put on incorruption, and all the mortal may put on immortality, our firstfruits having been transformed to the divine nature by its union with God, as Peter said, “This same Jesus whom you crucified, God has made both Lord and Christ.” And we might cite many passages of Scripture to support such a position, showing how the Lord, reconciling the world to himself by the humanity of Christ, apportioned his work of benevolence to humankind between his soul and his body, willing through his soul and touching them through his body. But it would be superfluous to encumber our argument by entering into every detail.

Source: REFUTATION OF EUNOMIUS’S “CONFESSION OF FAITH” 2.13

[AD 430] Augustine of Hippo on Acts 2:27

For you will not abandon my soul to Hell:
He brought Him down to hell and brought Him up again.

[AD 585] Cassiodorus on Acts 2:27

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

[AD 735] Bede on Acts 2:27

Because you will not abandon my soul in hell, nor will you let your holy one see decay. It is certain that the soul of the Lord was not abandoned in hell, which, having taken away those for whom He descended there, soon returned to the heights above; it is certain that nor was His flesh corrupted, which was glorified by a swift resurrection. But it must be asked how He says in another psalm, reproaching the impenitent and the stubborn, the suffering of His passion: "What profit is there in my blood, while I go down into corruption?" (Psalm 29). This is solved because there He says He descends into corruption when His body is penetrated by the piercing of nails and the lance, for the transfixion of the solid body itself may not unreasonably be considered a kind of corruption spoken of. Here, however, He rightly denies that corruption, that is, putrefaction, not happening, which generally devastates human flesh, but it had no power to come upon His most sacred body.

Source: Retractions on Acts

[AD 1274] Thomas Aquinas on Acts 2:27

For you will not abandon my soul to Hell:
It is written (1 Peter 3:19) that "Christ coming in spirit preached to those spirits that were in prison, which had some time been incredulous": and this is understood of Christ's descent into hell. Hence Damascene says "As He evangelized them who are upon the earth, so did He those who were in hell"; not in order to convert unbelievers unto belief, but to put them to shame for their unbelief, since preaching cannot be understood otherwise than as the open manifesting of His Godhead. which was laid bare before them in the lower regions by His descending in power into hell.

[AD 585] Cassiodorus on Acts 2:28

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

[AD 735] Bede on Acts 2:28

For You have made known to me the paths of life, by which we proceed to eternity. In these, after the sorrow of passion, You will fill me with joy with Your face (Psalm XV). And ascending to heaven, You will give the delights of Your right hand continually. Because He was neither left in Hell. Thus Christ indeed descended according to the soul to Hell, to aid those who needed it, but He was not left in Hell, for He quickly returned to claim His resurrected body.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:28

You have made known to me the paths of life; you will fill me with joy with your face. These words are rightly understood not only of the Lord, who did not need any other guide to overcome the kingdom of death, but, once receiving the fullness of divine power and wisdom, he was able to destroy death by himself, rise to life, and ascend to the right hand of the Father; they also truly apply to his chosen ones, who, with His gift, find the path of truth through which they return to the life that they lost in the first man, and who themselves will be filled with joy with the face of God the Father; because this is our perfect happiness, that we have merited to see Him face to face, as Philip understood well when he said: Lord, show us the Father and it is enough (John XIV). For it is enough joy to see the face of the Lord, nor is anything further required, because neither will there be anything more required, when He who is above all is seen. And these are the things that follow in the psalm: Pleasures at your right hand forever (Psalm XV).

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 2:29

Noble brothers, permit me to speak freely to you about the Patriarch David:
Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply concerning David, but concerning the patriarch David,

for he passed away and was buried:
he does not also say, and is not risen again, but in another way (though this too would have been no great thing to say)

[AD 430] Augustine of Hippo on Acts 2:29

and his sepulcher is with us, even to this very day:
He asserted that Christ, not David, was foretold by that prophecy, that his flesh would not see corruption, but he added that the tomb of David was still with them. And this would not have been a convincing arguement. if David's body were no longer there; but his tomb was still there.

[AD 430] Augustine of Hippo on Acts 2:29

I know it seems to some that the death of the Lord brought to certain just souls the same resurrection that is promised to us at the end of time, since it is written that by the earthquake that occurred at his passion the rocks were rent and the graves opened and many bodies of the saints arose and were seen with him in the holy city after his resurrection. But, if these did not resume their sleep by the reburial of their bodies, and if so many preceded him in that resurrection, we must certainly examine and find out how Christ is the “firstborn from the dead.” The answer to this might be that it was said by anticipation, but it meant that the tombs were opened by the earthquake, while Christ hung on the cross, while the bodies of the just did not rise then, but later, after he had first risen, although it was added to that sentence by anticipation, as I said, so that we should unhesitatingly believe that Christ was the firstborn from the dead, and that it was then granted to the just to rise to eternal incorruption and immortality following his leadership. In that case, there still remains this difficulty, how Peter could say—and he said it with absolute truth, since he asserted that Christ, not David, was foretold by that prophecy—that his flesh did not see corruption, but he added that the tomb of David was still with them. And this would certainly not be a convincing argument, if David’s body were no longer there, because, if he had risen at the time of Christ’s death, his flesh would not have seen corruption, but his tomb would still be there. It seems hard that David should not have been in that resurrection of the just, when Christ was of his seed, as is so often, so distinctly and so honorably repeated to his praise. Those words also would be made ineffective that were said to the Hebrews concerning the just people of old: that they provided better things for us “that they should not be perfected without us,” which would happen if they were established in that incorrupt resurrection that is promised for our perfection at the end of the world.

Source: LETTER 164

[AD 585] Cassiodorus on Acts 2:29

"Ye men, brethren, let me freely speak to you of the patriarch David," etc. And since the apostle Peter had mentioned David, who was regarded by the Jews as a venerable prophet, Peter, taking from David an opportunity for his preaching, showed that David had nonetheless died, and said that his sepulcher was with them while David himself had prophesied that the Lord Christ's flesh would never be subject to corruption. For God raised him again from the dead, and he received the Father's promises in the fullest truth. Peter asserted that the gift which was seen to have been granted had come from the Lord Christ, for it was proven by the example of David's Psalm 109 that he was the Lord. Luke declares that three thousand men, moved to compunction by this preaching, made penance and were baptized.

Source: Complexiones on the Acts of the Apostles

[AD 202] Irenaeus on Acts 2:30

Therefore let all the house of Israel know assuredly, that God hath made

Source: Against Heresies Book III

[AD 220] Tertullian on Acts 2:30

"This fruit," therefore, "of David's loins," that is to say, of his posterity in the flesh, God swears to him that "He will raise up to sit upon his throne." If "of David's loins," how much rather is He of Mary's loins, by virtue of whom He is in "the loins of David? "

Source: On the Flesh of Christ

[AD 407] John Chrysostom on Acts 2:30

he goes on with his encomium upon David,

he was a prophet, for he knew that God had sworn an oath to him:
But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ's resurrection, as seeing that it would be an injury to the prophecy, and a derogating from their honor, if this were not the fact. And knowing, he says, that God had sworn an oath to him— he does not say simply promised

[AD 735] Bede on Acts 2:30-31

Therefore, being a prophet and knowing that God had sworn to him with an oath that of the fruit of his loins one would sit on his throne, he spoke foresightfully about the resurrection of Christ, etc. In the Greek it is more: To raise the Christ from the fruit of his loins and to sit on his throne. But in what follows: Foresightedly he spoke of the resurrection of his Christ, because neither was he left in hell; it is more consistently in the Greek: Because neither was his soul left in hell. And Saint Fulgentius, writing to Thrasamund, puts it this way: “For he also immediately added about the raising of his body from the dead, saying: Nor did his flesh see corruption.” As also the prophet encompassed both, saying: For you will not abandon my soul to hell, nor let your holy one see corruption (Psalm XV).

Source: Retractions on Acts

[AD 856] Rabanus Maurus on Acts 2:30

Peter shows manifestly from this Psalm that the kingdom of Christ is not earthly, but heavenly.

[AD 458] Theodoret of Cyrus on Acts 2:31

These and similar passages clearly point out that God the Word assumed not only a body but also a soul.

Source: DIALOGUE 2

[AD 604] Gregory the Dialogist on Acts 2:31

Again, His soul shall not be left in Hades, neither shall His flesh see corruption? "

[AD 304] Victorinus of Pettau on Acts 2:33

"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.

Source: Victorinus Commentary on the Apocalypse of the Blessed John

[AD 407] John Chrysostom on Acts 2:33

“And having received the promise of the Holy Spirit.” This again is important. He speaks of “the promise,” because it was made before his passion. Observe how he now makes it all his, quietly making an important point. For if it was he who poured it out, it is of him that the prophet spoke above, “In the last days I will pour out my Spirit upon my servants, both men and women, and I will show portents in the heaven above.” Observe what Peter secretly inserted!… It also shows that the cross not only did not make him less but rendered him even more illustrious, seeing that formerly God promised it to him but now has given it. Alternatively, “the promise” refers to what he promised to us. He knew beforehand that it will come to pass and gave it to us greater after the resurrection. “He poured it out,” that is, not requiring worthiness, and not simply that, but indeed with abundance.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 6

[AD 430] Augustine of Hippo on Acts 2:33

and having received from the Father the Promise of the Holy Spirit:
Therefore also the Lord Jesus Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, of the Holy Spirit (Lk 2:52). He is to be understood to have been then anointed with that mystical and invisible unction, when the Word of God was made flesh when human nature, without any precedent merits of good works, was joined to God the Word in the womb of the Virgin, so that with it it became one person. Therefore it is that we confess Him to have been born of the Holy Spirit and of the Virgin Mary.

[AD 458] Theodoret of Cyrus on Acts 2:33

Who then was exalted? The lowly or the most high? And what is the lowly if it be not the human? And what is the most high save the divine? But God being most high needs no exaltation, and so the apostle says that the human is exalted, exalted that is in being “made both Lord and Christ.” Therefore the apostle does not mean by this term “he made” the everlasting existence of the Lord but the change of the lowly to the exalted that took place on the right hand of God. By this word he declares the mystery of religion, for when he says “by the right hand of God exalted” he plainly reveals the ineffable economy of the mystery that the right hand of God, which created all things, which is the Lord by whom all things were made and without whom nothing consists of things that were made, through the union lifted up to its own exaltation the manhood united to it.

Source: DIALOGUE 2

[AD 735] Bede on Acts 2:33

Exalted therefore by the right hand of God, because the Psalm had said: "Because He is at my right hand, I shall not be moved." And having received from the Father the promise of the Holy Spirit, He poured out this, which you both see and hear. You see the fiery tongues, you hear in our speech. But that which He says, that He received the promise of the Holy Spirit from the Father and poured it out, shows both natures of the same Christ, because He received as man, and poured out as God.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:33

And having received the promise of the Holy Spirit from the Father, He has poured out this which you see and hear. In Greek it is translated thus: He has poured out this gift which you now see and hear. Indeed, concerning Jesus, whom the Jews crucified and whom God raised, He taught that He is the Christ; but now gradually leading the listeners to higher belief, He signifies that this is the true God, by confirming that He has poured out the gift of the Holy Spirit, which any wise person recognizes to be of divine power alone. And fittingly, He used the same word 'pouring,' which the prophetic statement previously mentioned has the Lord say, to teach them from this that it is the same Lord Jesus Christ who both before taking flesh was accustomed to speaking in the prophets; who disposed the future ages according to His will; who gave signs and wonders in the heaven and on earth; who would save all invoking His name, and fulfill the other things described in prophetic discourse as the Son of God and true God.

Source: Retractions on Acts

[AD 165] Justin Martyr on Acts 2:34-35

And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation — hear what was said by the prophet David. These are his words: "The Lord said to My Lord, Sit at My right hand, until I make Your enemies Your footstool. The Lord shall send to You the rod of power out of Jerusalem; and rule You in the midst of Your enemies. With You is the government in the day of Your power, in the beauties of Your saints: from the womb of morning have I begotten You." [Psalm 110:1-3, 1 Corinthians 15:25, Acts 2:34-35, Hebrews 1:13]

Source: The First Apology, Chapter 45

[AD 235] Hippolytus of Rome on Acts 2:34

And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 407] John Chrysostom on Acts 2:34

The Lord said to my Lord: Now if He be David's Lord, much more shall they not disdain Him.

[AD 420] Jerome on Acts 2:34

The Savior has revealed the meaning of these words in the Gospel when He asked: 'If the Christ is the Son of David, how then does David in the Spirit call him Lord? (Mt. 22:43)' The Lord was interrogating the Pharisees because they were acknowledging Christ simply as the son of David.

Source: HOMILY 36 ON PSALM 109 (110), (pp. 270-279)

[AD 430] Augustine of Hippo on Acts 2:34-35

We know that Christ took his seat at the right hand of the Father after his resurrection from the dead and his ascension into heaven. It is already accomplished. We do not see it, yet we believe it. We have read it in the sacred Books, we have heard it preached, we hold it by faith. And by the very fact that he was the son of David, he has become David’s Lord. That which was born of David’s seed is so honored that he is also David’s Lord. You wonder at this as if such things did not happen in human affairs. For if it should happen that someone became king, though his father was a commoner, would he not be the lord of his father? It is wonderful that it can happen: not only does the son of a commoner become king and thus the lord of his father, but the son of a layman becomes a bishop and thus the father of his father. Therefore, by the very fact that Christ took on flesh, that in the flesh he died, that in the same flesh he rose again, and in the same flesh he ascended into heaven and sits at the right hand of the Father, and in the same flesh now so honored and glorified, transformed into a heavenly condition, he is still the son of David and also the Lord of David.

Source: EXPLANATIONS OF THE PSALMS 109.7

[AD 458] Theodoret of Cyrus on Acts 2:34-35

The words “Sit on my right hand” he speaks as to man, for they are not spoken to him that sits ever on the throne of glory, God the Word after his ascension from earth, but they are said to him who has now been exalted to the heavenly glory as man, as the apostles say, “for David is not ascended into the heavens, but he himself says that the Lord said to my Lord ‘Sit on my right hand.’ ” The order is human, giving a beginning to the sitting; but it is a divine dignity to sit together with God “to whom thousand thousands minister and before whom ten thousand times ten thousand stand.”

Source: DIALOGUE 2

[AD 735] Bede on Acts 2:34-35

For David did not ascend into the heavens, but he himself says: The Lord said to my Lord, sit at my right hand. Certain codices have 'The Lord says,' but Greek exemplars in both this book and the Psalter have 'The Lord said.' Most clearly, blessed Peter explains through this psalm how to understand what he previously assumed from another psalm, that the Lord swore to David to raise Christ from the fruit of his loins and to set him on his throne, namely, because this throne of the kingdom is not to be understood in earthly Jerusalem where David reigned, but at the right hand of His majesty in the heavens. Here he evidently asserts both natures of our one Redeemer from the prophetic scriptures: the human, from the fruit of David's loins through the virgin, and the divine because ascending into heaven, the man was received at the right hand of the Father. In this truly, He is the son of David, in that He is the Lord of David, for which reason he congruously added:

Source: Retractions on Acts

[AD 735] Bede on Acts 2:34

For David did not ascend into the heavens. He himself says: "For these latter things, blessed David predicted, not about himself, but about his Lord's ascension, who would be sent forth from Zion, that is, from David's royal lineage, and would rule in the midst of his enemies;" so also understand those previous things he mentioned, which pertain not to David, but to Christ's death and resurrection.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:34

The Lord said to my Lord, "Sit at my right hand." The first name of the Lord among the Hebrews is the Tetragrammaton, which is properly used for God; the second, which is common to mortals, is that by which both kings and other men are called. If the Arian heresy wishes to oppose us with this difference, making the Son lesser, and the Father greater, we will respond that the inferior name belongs to him to whom it is commanded to sit. As blessed Peter explained: "For God made Him both Lord and Christ, this Jesus whom you crucified." For it was not the divinity that was crucified, but the flesh. And this indeed can be done, which could be crucified.

Source: Commentary on Acts

[AD 1274] Thomas Aquinas on Acts 2:34

But what He says, namely, sit at my right hand, can be referred to the divine nature in which Christ is equal to the Father, because He has judiciary and royal power equal to the Father: ‘All that the Father has are mine’ (Jn. 16:15). Indeed, the Father Himself said this from eternity, because He engendered the Son by speaking, and by engendering gave Him equality with the Father. It can also be referred to the human nature, according to which He sits near the transcendent goods of the Father. In this case the Father spoke, when He joined His Word to a human nature. But why does he say, footstool? Perhaps because that word signifies nothing more than full and perfect subjection, for that is said to be perfectly subject to someone which he can tread under foot; or because just as God is the head of Christ, as it says in 1 Cor. (11:3), so Christ’s feet would be His humanity: ‘We shall adore in the place where his feet stood’ (Ps. 131:7). I will make them your footstool, i.e., not only will I subject you enemies to your divinity, but even to your humanity.

[AD 735] Bede on Acts 2:35

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

Source: Commentary on Acts

[AD 202] Irenaeus on Acts 2:36

Thus the apostles did not preach another God or another Fullness or that the Christ who suffered and rose again was one, while he who flew off on high was another and remained impassible; but that there was one and the same God the Father, and Christ Jesus who rose from the dead. They preached faith in him to those who did not believe on the Son of God and exhorted them out of the prophets, that the Christ whom God promised to send, he sent in Jesus, whom they crucified and God raised up.

Source: AGAINST HERESIES 3.12.2

[AD 220] Tertullian on Acts 2:36

These then testified both that Jesus was the Son of God, and that being the Son, He was anointed by the Father. Christ therefore must be the same as Jesus who was anointed by the Father, and not the Father, who anointed the Son. To the same effect are the words of Peter: "Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ," that is, Anointed.

Source: Against Praxeas

[AD 379] Basil of Caesarea on Acts 2:36

just as the angel who announced the glad tidings to the shepherds says, ‘To you is born to-day a Saviour, Who is Christ the Lord.’ (Luke 2:11)

[AD 386] Cyril of Jerusalem on Acts 2:36

For on Christ our Savior we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, but the Savior as man in the form of a servant, was anointed by the Holy Spirit as God He Himself by His Holy Spirit anoints those that believe in Him.

[AD 395] Gregory of Nyssa on Acts 2:36

We, learning this from him, say that the whole context of the passage tends one way—the cross itself, the human name, the indicative turn of the phrase. For the word of the Scripture says that in regard to one person two things were wrought—by the Jews, the passion, and by God, honor. It is not as though one person had suffered and another had been honored by exaltation. He further explains this yet more clearly by his words in what follows, “being exalted by the right hand of God.” Who then was “exalted”? He that was lowly, or he that was the highest? and what else is the lowly but the humanity? what else is the highest but the divinity? Surely, God needs not to be exalted, seeing that he is the highest. It follows, then, that the apostle’s meaning is that the humanity was exalted: and its exaltation was effected by its becoming Lord and Christ. And this took place after the passion. It is not therefore the pretemporal existence of the Lord that the apostle indicates by the word made but that change of the lowly to the lofty that was effected “by the right hand of God.”

Source: AGAINST EUNOMIUS 5.3

[AD 397] Ambrose of Milan on Acts 2:36

that God has made this same Jesus:
It was not the Godhead, but the flesh, that was crucified. This, indeed, was possible, because the flesh allowed of being crucified. It follows not, then, that the Son of God is a created being

[AD 407] John Chrysostom on Acts 2:36

that God has made this same Jesus:
has made; i.e. has ordained: so that there is nothing about (οὐσίωσις) communication of substance here, but the expression relates to this which has been mentioned.

this same Jesus, whom you crucified:
He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.

[AD 735] Bede on Acts 2:36

Therefore, let all the house of Israel know most certainly, that God has made him both Lord and Christ. For he proved him to be Lord from the word of David, which says: The Lord said to my Lord; and from what the prophet Joel said: And it shall come to pass, in the last days, says the Lord: I will pour out of my Spirit upon all flesh (Joel II), when He declared that this truly happened on that very day. He also taught that he is Christ by the word of the same David, which sings as said to him by the Lord: Sit at my right hand, and also from the fact that speaking through the prophet he declared that his Holy Spirit is Spirit, and that he could give it to men by his own power. For indeed, who but an infidel would doubt that this could pertain to no other man at all, except the Mediator of God and men, man Jesus Christ? For how could it be thought that he was not truly Christ, that is, believed rightly to be anointed with all the fullness of the Holy Spirit, who was proven by the same Spirit to give to whomever he willed? Therefore, he says that God has made him both Lord and Christ. Is not the Lord Christ both God and man, one person existing in two natures? In divinity, he was eternally born from the Father; in humanity, he was made from time by the Father, when He willed him to be incarnate in the womb of the Virgin by the working of the Holy Spirit.

Source: Retractions on Acts

[AD 735] Bede on Acts 2:36

And the Lord, he says, He made him both Lord and Christ, this Jesus whom you crucified. Because Jesus is the proper name of that man whom the Jews crucified, just as Aaron or David are proper names of men: however, Lord is a term of power and majesty, to which every creature should rightly be subject, about which He Himself said to the disciples after appearing post-resurrection: All power is given to Me in heaven and on earth. Furthermore, Christ is a title of royal or priestly dignity. For priests and kings were accustomed to be anointed with holy oil by law, and for that reason to be called anointed, a figure indeed of Him who was anointed with the oil of gladness, that is, the Holy Spirit above His companions by God, made to be our King and great Priest: a priest, namely, so that by the sacrifice of His passion He might cleanse us from all sin, so that, placed at the right hand of God, He might intercede for us even now; a king, however, so that, with all our adversaries defeated, He might lead us to an immortal kingdom.

Source: Retractions on Acts

[AD 1274] Thomas Aquinas on Acts 2:36

Hereby it is also clear that Peter’s saying that God has made this same Jesus, is to be referred to the Son in His human nature, in which He began to have in time what in His nature He had from eternity.

[AD 202] Irenaeus on Acts 2:37

And when the multitudes exclaimed, "What shall we do then? "Peter says to them, "Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Spirit."

Source: Against Heresies Book III

[AD 407] John Chrysostom on Acts 2:37-47

"Now when they heard these words (E.V. 'this,') they were pricked in their heart, and said to Peter and to the rest of the Apostles, Men and brethren, what shall we do?"

Do you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous, the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behavior. For he gave no room for their anger to be roused, and darken their judgment, but by means of humility he dispersed, as it were, the mist and darkness of their indignation, and then pointed out to them the daring outrage they had committed. For so it is; when we say of ourselves that we are injured, the opposite party endeavor to prove that they have not done the injury; but when we say, we have not been injured, but have rather done the wrong, the others take the contrary line. If, therefore, you wish to place your enemy (εἰς ἀγώνα) in the wrong, beware of accusing him; nay (ἀ γώνισαι), plead for him, he will be sure to find himself guilty. There is a natural spirit of opposition in man. Such was the conduct of Peter. He did not accuse them harshly; on the contrary, he almost endeavored to plead for them, as far as was possible. And this was the very reason that he penetrated into their souls. You will ask, where is the proof that they were pricked? In their own words; for what say they? "Men and brethren, what shall we do?" Whom they had called deceivers, they call "brethren:" not that hereby they put themselves on an equality with them, but rather by way of attracting their brotherly affection and kindness: and besides, because the Apostles had deigned to call them by this title. And, say they, "What shall we do?" They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in everything; so have these also confessed that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? But, "What shall we do?" Here again Peter, though the question is put to all, is the man to answer. "Repent," says he, "and be baptized every one of you, in the name of Jesus Christ." [Acts 2:38] He does not yet say, Believe, but, "Be baptized every one of you." For this they received in baptism. Then he speaks of the gain; "For the remission of sins, and you shall receive the gift of the Holy Ghost." If you are to receive a gift, if baptism conveys remission, why delay? He next gives a persuasive turn to his address, adding, "For the promise is unto you" [Acts 2:39]: for he had spoken of a promise above. "And to your children," he says: the gift is greater, when these are to be heirs of the blessings. "And to all," he continues, "that are afar off:" if to those that are afar off, much more to you that are near: "even as many as the Lord our God shall call." Observe the time he takes for saying, "To those that are afar off." It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy. "And with many other words did he testify, and exhort, saying." [Acts 2:40] Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. "He testified and exhorted, saying." This is the perfection of teaching, comprising something of fear and something of love. "Save yourselves from this untoward generation." He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present evils as well. "Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls." [Acts 2:41] Think you not this cheered the Apostles more than the miracle? "And they continued steadfastly and with one accord in the Apostles' doctrine and fellowship." [Acts 2:42] Here are two virtues, perseverance and concord. "In the Apostles' doctrine," he says: for they again taught them; "and fellowship, and in breaking of bread, and in prayer." All in common, all with perseverance. "And fear came upon every soul" [Acts 2:43]: of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow. And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: "Many wonders and signs were done by the Apostles." As was the case with Christ; first there were signs, then teaching, then wonders; so was it now. "And all that believed were together, and had all things common." [Acts 2:44] Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in (πολιτεία) social relations. "And sold their possessions and goods, and parted them to all men, as every man had need." See what fear was wrought in them! "And they parted them," he says, showing the (τὸ οἰκονομικὸν) wise management: "As every man had need." Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches. "And continuing daily with one accord in the temple" [Acts 2:46], they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. "And breaking bread from house to house, did take their portion of food with gladness and singleness of heart, praising God, and having favor with all the people." [Acts 2:47] It seems to me that in mentioning "bread," he here signifies fasting and hard life; for they "took their portion of food," not of dainty fare. "With gladness," he says. Do you see that not the dainty fare, but the (τροφἥς οὐ τρυφἥς) food made the enjoyment. For they that fare daintily are under punishment and pain; but not so these. Do you see that the words of Peter contain this also, namely, the regulation of life? ["And singleness of heart."] For no gladness can exist where there is no simplicity. How had they "favor with all the people?" On account of their alms deeds. For do not look to the fact, that the chief priests for envy and spite rose up against them, but rather consider that "they had favor with the people."— "And the Lord added to the Church daily (ἐ πὶ τὸ αὐτό) [together] such as should be saved. — And all that believed were together." Once more, the unanimity, the charity, which is the cause of all good things!

["Now when they heard this," etc. "Then Peter said to them," etc.] Recapitulation, Acts 2:37] What had been said was not enough. For those sayings indeed were sufficient to bring them to faith; but these are to show what things the believer behooves to do. And he said not, In the Cross, but, "In the name of Jesus Christ let every one of you be baptized." [Acts 2:38] And he does not put them continually in mind of the Cross, that he may not seem to reproach them, but he says simply, "Repent:" and why? That we may be punished? No: "And let each of you be baptized in the name of Jesus Christ, for the remission of sins." And yet quite other is the law; of this world's tribunals: but in the case of the Gospel proclamation (κηρύγματος); when the delinquent has confessed, then is he saved! Observe how Peter does not instantly hurry over this, but he specifies also the conditions, and adds, "You shall receive the gift of the Holy Ghost;" an assertion accredited by the fact, that the Apostles themselves had received that gift. ["For the promise," etc.] [Acts 2:39] "The promise," i.e. the gift of the Holy Ghost. So far, he speaks of the easy part, and that which has with it a great gift; and then he leads them to practice: for it will be to them a ground of earnestness, to have tasted already of those so great blessings ["and with many other words did he testify," etc.] [Acts 2:40]. Since, however, the hearer would desire to learn what was the sum and, substance of these further words, he tells us this: ["Saying, save yourselves from this untoward generation."] ["They then, that gladly received his words," etc.] [Acts 2:41] they approved of what had been said, although fraught with terror, and after their assent given, proceed at once to baptism. "And they continued" it is written, "steadfastly in the doctrine" (or, "teaching") "of the Apostles" [Acts 2:42]: for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life. ["And they continued with one accord in the Apostles' doctrine," etc.] The expression is not, ὁ μοὕ "together," but ὁ μοθυμαδὸν, "with one accord;" ("and daily," he says [afterwards], "they were continuing with one accord in the temple,") i.e. with one soul. And here again in his conciseness, he does not relate the teaching given; for as young children, the Apostles nourished them with spiritual food. "And fear came upon every soul" [Acts 2:43]: clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles. ["And all that believed were together, and had all things in common," etc.] [Acts 2:44] They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together (ἐ πὶ τὸ αὐτὸ), to the same thing in common, even to the imparting to all. "And all the believing" [Acts 2:44], it says, were ἐ πὶ τὸ αὐτὸ: and to see that this does not mean that they were together in place, observe what follows ["And had all things common"]. "All," it says: not one with the exception of another. This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out. By what they did, they showed what they had heard: this was that which he said, "Save yourselves from this untoward generation."— "And daily continuing with one accord in the temple." [Acts 2:46] Since they have become three thousand, they take them abroad now: and withal, the boldness imparted by the Spirit being great: and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances. And this honor too passed over to the place; the eating in the house. In what house? In the Temple. Observe the increase of piety. They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor (ἄ πονα Cat. al. ἀ γαθά). None reproached, none envied, none grudged; no pride, no contempt was there. As children they did indeed account themselves to be under teaching: as new born babes, such was their disposition. Yet why use this faint image? If you remember how it was when God shook our city with an earthquake, how subdued all men were. (Infra, Hom. xli. §2.) Such was the case then with those converts. No knavery, no villany then: such is the effect of fear, of affliction! No talk of "mine" and "yours" then. Hence gladness waited at their table; no one seemed to eat of his own, or of another's — I grant this may seem a riddle. Neither did they consider their brethren's property foreign to themselves; it was the property of a Master; nor again deemed they anything their own, all was the brethren's. The poor man knew no shame, the rich no haughtiness. This is gladness. The latter deemed himself the obliged and fortunate party; the others felt themselves as honored herein, and closely were they bound together. For indeed, because when people make doles of money, there are apt to be insults, pride, grudging; therefore says the Apostle, "Not grudgingly, or of necessity." — [2 Corinthians 9:7] ["With gladness and simplicity of heart," etc.] See of how many things he bears witness to them! Genuine faith, upright conduct, perseverance in hearing, in prayers, in singleness, in cheerfulness. ["Praising God."] [Acts 2:47] Two things there were which might deject them; their abstemious living, and the loss of their property. Yet on both these accounts did they rejoice. ["And having favor with all the people."] For who but must love men of this character, as common fathers? They conceived no malice toward each other; they committed all to the grace of God. ["With all the people."] Fear there was none; yea, though they had taken their position in the midst of dangers. By singleness, however, he denotes their entire virtue, far surpassing their contempt of riches, their abstinence, and their preseverance in prayer. For thus also they offered pure praise to God: this is to praise God. But observe also here how they immediately obtain their reward. "Having favor with all the people." They were engaging, and highly beloved. For who would not prize and admire their simplicity of character; who would not be linked to one in whom was nothing underhand? To whom too does salvation belong, but to these? To whom those great marvels? Was it not to shepherds that the Gospel was first preached? And to Joseph, being a man of simple mind, insomuch that he did not let a suspicion of adultery frighten him into doing wrong? Did not God elect rustics, those artless men? For it is written, "Blessed is every simple soul." [Proverbs 11:25] And again, "He that walks simply, walks surely." [Proverbs 10:9] "True," you will say, "but prudence also is needed." Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a high road to true philosophy. None so beautiful in soul as the simple. For as in regard of personal appearance, he that is sullen, and downcast, and reserved (σύννους), even if he be good-looking, loses much of his beauty; while he that relaxes his countenance, and gently smiles, enhances his good looks; so in respect of the soul, he that is reserved, if he have ten thousand good points, disfigures them; but the frank and simple, just the reverse. A man of this last description may be safely made a friend, and when at variance easily reconciled. No need of guards and outposts, no need of chains and fetters with such an one; but great is his own freedom, and that of those who associate with him. But what, you will say, will such a man do if he fall among wicked people? God, Who has commanded us to be simple-minded, will stretch out His hand. What was more guileless than David? What more wicked than Saul? Yet who triumphed? Again, in Joseph's case; did not he in simplicity approach his master's wife, she him with wicked art? Yet what, I pray, was he the worse? Furthermore, what more simple than was Abel? What more malicious than Cain? And Joseph again, had he not dealt artlessly with his brethren? Was not this the cause of his eminence, that he spoke out unsuspiciously, while they received his words in malice? He declared once and again his dreams unreservedly; and then again he set off to them carrying provisions; he used no caution; he committed all to God: nay, the more they held him in the light of an enemy, the more did he treat them as brothers. God had power not to have suffered him to fall into their hands; but that the wonder might be made manifest, how, though they do their worst, he shall be higher than they: though the blow do come upon him, it comes from another, not from himself. On the contrary, the wicked man strikes himself first, and none other than himself. "For alone," it is said, "shall he bear his troubles." [Proverbs 9:12] Ever in him the soul is full of dejection, his thoughts being ever entangled: whether he must hear anything or say anything, he does all with complaints, with accusation. Far, very far from such do friendship and harmony make their abode: but fightings are there, and enmities, and all unpleasantness. They that are such suspect even themselves. To these not even sleep is sweet, nor anything else. And have they a wife also, lo, they are enemies and at war with all: what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν, "to have trouble." And, indeed, thus the Scripture is ever calling "wickedness" by the name of labor; as, for instance, "Under his tongue is toil and labor;" and again, "In the midst of them is toil and labor." [Psalm 10:7; 90:10; and 55:11]

Now if any one should wonder, whence those who had at first been of this last class, now are so different, let him learn that affliction was the cause, affliction, that school-mistress of heavenly wisdom, that mother of piety. When riches were done away with, wickedness also disappeared. True, say you, for this is the very thing I am asking about; but whence comes all the wickedness there is now? How is it that it came into the minds of those three thousand and five thousand straightway, to choose virtue, and that they simultaneously became Christian philosophers, whereas now hardly one is to be found? How was it that they then were in such harmony? What was it, that made them resolute and active? What was it that so suddenly inflamed them? The reason is, that they drew near with much piety; that honors were not so sought after as they are now; that they transferred their thoughts to things future, and looked for nothing of things present. This is the sign of an ardent mind, to encounter perils; this was their idea of Christianity. We take a different view, we seek our comfort here. The result is, that we shall not even obtain this, when the time has come. "What are we to do?" asked those men. We, just the contrary — "What shall we do?" What behooved to be done, they did. We, quite the reverse. Those men condemned themselves, despaired of saving themselves. This is what made them such as they were. They knew what a gift they had received. But how can you become like them, when you do everything in an opposite spirit? They heard, and were immediately baptized. They did not speak those cold words which we do now, nor did they contrive delays (p. 47, note 3); and yet they had heard all the requirements: but that word, "Save yourselves from this generation," made them to be not sluggish; rather they welcomed the exhortation; and that they did welcome it, they proved by their deeds, they showed what manner of men they were. They entered at once the lists, and took off the coat; whereas we do enter, but we intend to fight with our coat on. This is the cause that our antagonist has so little trouble, for we get entangled in our own movements, and are continually thrown down. We do precisely the same thing as he who, having to cope with a man frantic, breathing fire; and seeing him, a professed wrestler, covered with dust, tawny, stripped, clotted with dirt from the sand and sun, and running down with sweat and oil and dirt; himself, smelling of perfumes, should put on his silken garments, and his gold shoes, and his robe hanging down to his heels, and his golden trinkets on the head, and so descend into the arena, and grapple with him. Such a one will not only be impeded, but being taken up with the sole idea of not staining or rending his fine clothes, will tumble at the very first onset, and withal will suffer that which he chiefly dreaded, the damage of those his fond delights. The time for the contest has come, and say, are you putting on your silks? It is the time of exercise, the hour of the race, and are you adorning yourself as for a procession? Look not to outward things, but to the inward. For by the thoughts about these things the soul is hampered on all sides, as if by strong cords, so that she cannot let you raise a hand, or contend against the adversary; and makes you soft and effeminate. One may think himself, even when released from all these ties, well off, to be enabled to conquer that impure power. And on this account Christ too did not allow the parting with riches alone to suffice, but what says He? "Sell whatsoever you have, and give to the poor, and come and follow Me." [Mark 10:21] Now if, even when we cast away our riches, we are not yet in a safe position, but stand still in need of some further art and close practice; much more, if we retain them, shall we fail to achieve great things, and, instead thereof, become a laughing-stock to the spectators, and to the evil one himself. For even though there were no devil, though there were none to wrestle with us, yet ten thousand roads on all sides lead the lover of money to hell. Where now are they who ask why the devil was made (διατί ὁ δ. γέγονεν;)? Behold here the devil has no hand in the work, we do it all ourselves. Of a truth they of the hills might have a right to speak thus, who after they had given proof of their temperance, their contempt of wealth and disregard of all such things, have infinitely preferred to abandon father, and houses, and lands, and wife, and children. Yet, they are the last to speak so: but the men who at no time ought to say it, these do say it. Those are indeed wrestlings with the devil; these he does not think worth entering into. You will say, But it is the devil who instils this same covetousness. Well, flee from it, do not harbor it, O man. Suppose now, you see one flinging out filth from some upper story, and at the same time a person seeing it thrown out, yet standing there and receiving it all on his head: you not only do not pity him, but you are angry, and tell him it serves him right; and, "Do not be a fool," everyone cries out to him, and lays the blame not so much on the other for shooting out the filth, as on him for letting it come on him. But now, you know that covetousness is of the devil; you know that it is the cause of ten thousand evils; you see him flinging out, like filth, his noisome imaginations; and do you not see that you are receiving on your bare head his nastiness, when it needed but to turn aside a little to escape it altogether? Just as our man by shifting his position would have escaped; so, do you refuse to admit such imaginations, ward off the lust. And how am I to do this? You will ask. Were you a Gentile, and had eyes for things present alone, the matter perhaps might be one of considerable difficulty, and yet even the Gentiles have achieved as much; but you — a man in expectation of heaven and heavenly bliss — and you to ask, "How am I to repel bad thoughts?" Were I saying the contrary, then you might doubt: did I say, covet riches, "How shall I covet riches," you might answer, "seeing such things as I do?" Tell me, if gold and precious stones were set before you, and I were to say, Desire lead, would there not be reason for hesitation? For you would say, How can I? But if I said, Do not desire it; this had been plainer to understand. I do not marvel at those who despise, but at those who despise not riches. This is the character of a soul exceeding full of stupidity, no better than flies and gnats, a soul crawling upon the earth, wallowing in filth, destitute of all high ideas. What is it you say? Are you destined to inherit eternal life; and do you say, how shall I despise the present life for the future? What, can the things be put in competition? You are to receive a royal vest; and say you, How shall I despise these rags? You are going to be led into the king's palace; and do you say, How shall I despise this present hovel? Of a truth, we ourselves are to blame in every point, we who do not choose to let ourselves be stirred up ever so little. For the willing have succeeded, and that with great zeal and facility. Would that you might be persuaded by our exhortation, and succeed too, and become imitators of those who have been successful, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, and power, and honor, now and ever, and world without end. Amen.

Source: Homily 7 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 2:37

Do you see what a great thing gentleness is, how it stings our hearts more than vehemence? It inflicts indeed a keener wound. For in the case of bodies that have become callous, a blow does not affect the sense so powerfully, but if someone first softens them and makes them tender, then a stab is effective. Likewise here one must first soften, and that which softens is not wrath, not vehement accusation, not reproach, but gentleness.… For notice how he gently reminded them of the outrages they have committed, adding no comment. He spoke of the gift of God, he brought in the grace that bears witness to the event, and he drew out his discourse to still greater length. They stood in awe of the gentleness of Peter, because he was speaking like a father and caring teacher to them who crucified his master and breathed murder against himself and his companions. They were not merely persuaded; they even condemned themselves. They came to a sense of their past behavior.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 7

[AD 430] Augustine of Hippo on Acts 2:37

For on the sending down of the Holy Spirit after the Lord’s passion, and resurrection, and ascension, when miracles were being done in the name of Him whom, as if dead, the persecuting Jews had despised, they were pricked in their hearts; and they who in their rage slew Him were changed and believed; and they who in their rage shed His blood, now in the spirit of faith drank it; they acknowledged their sin, they learned something of the Apostle, that they might not despair of the pardon of the Preacher.

[AD 735] Bede on Acts 2:37

And having heard this, they were cut to the heart, etc. See the prophecy of Joel fulfilled, the flesh following the fire of the Holy Spirit, compunction's vapor follows. For smoke tends to produce tears. They begin to weep who had laughed, they beat their chest, they give their prayer to God as a sacrifice, so they might taste the blood of salvation, which they had previously invoked upon themselves and their children to their condemnation. It follows:

Source: Commentary on Acts

[AD 735] Bede on Acts 2:37

What shall we do, brothers? In Greek, it is rendered more: Show us. This word we frequently find appended to sentences in the works of those who expounded the holy Scriptures.

Source: Retractions on Acts

[AD 258] Cyprian on Acts 2:38

For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless they believed on the Son whom He had sent. For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, "No man cometh to the Father but by me." But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent." Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins? For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Peter makes mention of Jesus Christ, not as though the Father should be omitted, but that the Son also might be joined to the Father.

Source: Epistle LXXII

[AD 386] Cyril of Jerusalem on Acts 2:38

and be baptized, each one of you, in the name of Jesus Christ: Saving holy Baptism suffices for our cleansing of sin, and erases the stain of previous falls.

[AD 407] John Chrysostom on Acts 2:38

“What shall we do?” They did what must be done, but we the opposite. They condemned themselves and despaired of their salvation. This is what made them such as they were. They knew what a gift they had received. But how will you become like them, when you do everything in an opposite spirit? As soon as they heard, they were baptized. They did not speak these cold words that we do now, nor did they contrive delays, even though they heard all the requirements. For they did not hesitate when they were commanded to “save yourselves from this generation” but welcomed it. They showed their welcome through action and proved through deeds what sort of people they were.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 7

[AD 604] Gregory the Dialogist on Acts 2:38

Do penance:
For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the Sacrament of Baptism. With what conscience, then, can those who neglect to weep for their past misdeeds live secure of pardon, when (Peter) himself believed that penitence must be added even to this Sacrament which chiefly extinguishes sins?

[AD 735] Bede on Acts 2:38

"Repent," he says, "and let each one of you be baptized." Speaking of baptism, he first mentioned the laments of repentance, so that, following the custom of the Church, they might first immerse themselves in the water of their affliction, and afterward be washed in the sacrament of baptism.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:38-39

And you will receive the gift of the Holy Spirit. For the promise is to you and to your children, as the Lord says through the prophet: I will pour out My Spirit on all flesh, and your sons and your daughters shall prophesy (Joel II). And what he added: And to all who are afar off, as many as the Lord our God shall call, refers to that final testimony placed from the prophet, that everyone who calls upon the name of the Lord shall be saved (Ibid.). This particularly pertains to the calling of the Gentiles, who were far removed from the fellowship of the sons of Israel in both kinship and merit, and yet were to be saved by invoking the name of the Lord according to the prophet’s promise.

Source: Retractions on Acts

[AD 1274] Thomas Aquinas on Acts 2:38

Do penance:
He had admonished men to do penance before admonishing them to be baptized, this would be because also before Baptism some kind of penance is required. Confession is a part of sacramental Penance, which is not required before Baptism, but the inward virtue of Penance is required. Moreover, the penance which precedes Baptism is not the sacrament of Penance.

And you shall receive the gift of the Holy Spirit:
the sacrament of confirmation unto renovation: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Titus. 3:5). For in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ’s name before men. For just as in the natural order a man is first born and then grows and becomes strong, so, too, in the order of grace. Hence Pope Melchiades says: "The Holy Spirit, Who comes down on the waters of Baptism bearing salvation in His flight, bestows at the font, the fulness of innocence; but in Confirmation He confers an increase of grace. In Baptism we are born again unto life; after Baptism we are strengthened." Christ, by the power which He exercises in the sacraments, bestowed on the apostles the reality of this sacrament, i.e. the fulness of the Holy Spirit, without the sacrament itself, because they had received "the first fruits of the Spirit" (Romans 8:23). In like manner, too, when the apostles imposed their hands, and when they preached, the fulness of the Holy Spirit came down under visible signs on the faithful. However, the apostles commonly made use of chrism in bestowing the sacrament, when such like visible signs were lacking. Now the grace of the Holy Spirit is signified by oil; hence Christ is said to be "anointed with the oil of gladness" (Psalm 44:8), by reason of His being gifted with the fulness of the Holy Spirit. Consequently oil is a suitable matter of this sacrament. Pierre de Tarentaise, (Sent. iv, D, 7) held that it was instituted by the apostles. But this cannot be admitted; since the institution of a new sacrament belongs to the power of excellence, which belongs to Christ alone. And therefore we must say that Christ instituted this sacrament not by bestowing, but by promising it, according to John 16:7: "If I go not, the Paraclete will not come to you, but if I go, I will send Him to you." And this was because in this sacrament the fulness of the Holy Spirit is bestowed, which was not to be given before Christ's Resurrection and Ascension; according to John 7:39: "As yet the Spirit was not given, because Jesus was not yet glorified."

[AD 202] Irenaeus on Acts 2:41

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

Source: Against Heresies Book IV

[AD 215] Clement of Alexandria on Acts 2:41

And in the Acts of the Apostles you will find this, word for word, "Those then who received his word were baptized; "

Source: Clement of Alexandria Stromata Book I

[AD 735] Bede on Acts 2:41

And about three thousand souls were added that day. Where the baptism of the Church was first celebrated, divine mercy, by careful plan, gathered a number of souls equal to the confession of the Holy Trinity. And Moses indeed, on the fiftieth day of Passover when the law was given, commanded the solemnity of the first fruits to be initiated; but now, with the Holy Spirit coming, not sheaves of wheat, but souls were consecrated as first fruits to the Lord.

Source: Commentary on Acts

[AD 735] Bede on Acts 2:41

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

Source: Retractions on Acts

[AD 100] Didache on Acts 2:42-46

But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.

Source: The Didache, Chapter 14

[AD 585] Cassiodorus on Acts 2:42

"And they were persevering in the doctrine of the apostles," etc. As those who had converted continued devoutly in the doctrine that they had embraced, and as the apostles frequently performed great miracles, the fear of the Lord and the number of the faithful people increased daily. There was great concord among the believers, such that everyone would sell their own possessions and a brother would unfailingly be provided with whatever he stood in need of. Great also was their devotion to meeting in the temple. They would, too, take their food in simplicity of heart and with thanksgiving. That is why the Lord, favorably inclined towards them, always increased their number. Once, when Peter and John went up to the temple for prayer, they took the hand of a man who had been lame from his mother's womb and made him walk with firm steps. The people, seeing this, were filled with inexpressible wonder, and their eagerness to see more grew greater and greater, with vehement devotion.

Source: Complexiones on the Acts of the Apostles

[AD 1963] CS Lewis on Acts 2:42-46

The only rite which we know to have been instituted by Our Lord Himself is the Holy Communion ('Do this in remembrance of me' - 'If you do not eat the flesh of the Son of Man and drink His blood, ye have no life in you'). This is an order and must be obeyed. The other services are, I take it, traditional and might lawfully be altered. But the New Testament does not envisage solitary religion: some kind of regular assembly for worship and instruction is everywhere taken for granted in the Epistles. So we must be regular practising members of the Church.

Of course we differ in temperament. Some (like you - and me) find it more natural to approach God in solitude: but we must go to church as well. Others find it easier to approach Him through the services: but they must practice private prayer and reading as well. For the Church is not a human society of people united by their natural affinities but the Body of Christ in which all members however different (and He rejoices in their differences and by no means wishes to iron them out) must share the common life, complementing and helping and receiving one another precisely by their differences. (Re-read 1st Corinthians cap 12 and meditate on it. The word translated members would perhaps be better translated organs).

Source: The Collected Letters of C.S. Lewis, Volume 3, 1950-1963, To Mary Van Deusen, 7/12/50, page 68

[AD 202] Irenaeus on Acts 2:44

And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord's purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things

Source: Against Heresies Book IV

[AD 430] Augustine of Hippo on Acts 2:44

and their soul and heart one in the Lord. Afterwards these same persons also themselves suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord.

[AD 735] Bede on Acts 2:44

And they had all things in common, etc. If the love of God is poured into our hearts, it soon surely generates love for our neighbor. Hence, on account of the double ardor of charity, the Holy Spirit is read to have been given twice to the apostles. It is also a great indication of fraternal love to possess all things in common, having nothing as one's own.

Source: Commentary on Acts

[AD 430] Augustine of Hippo on Acts 2:45

and none called anything his own, but they had all things common. And what is “together in unity”? They had, he says, one mind and one heart God-wards.

[AD 407] John Chrysostom on Acts 2:46

Also, they continued, daily, to be of one accord in the temple:
they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than busily attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them, and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances.

with exultation and simplicity of heart:
For no gladness can exist where there is no simplicity.

[AD 407] John Chrysostom on Acts 2:46

Do you see that the words of Peter contain this also, namely, the regulation of life? [“And singleness of heart.”] For no gladness can exist where there is no simplicity.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 7

[AD 430] Augustine of Hippo on Acts 2:46

One who wishes to make a place for the Lord should rejoice not in private joy but in the joy of all (gaudio communi).

Source: EXPLANATIONS OF THE PSALMS 131.5

[AD 430] Augustine of Hippo on Acts 2:46

If, as they drew near to God, those many souls became, in the power of love, but one soul and these many hearts but one heart, what must the very source of love effect between the Father and the Son? Is not the Trinity for even greater reasons, but one God?… If the love of God poured forth in our hearts by the Holy Spirit, who is given to us, is able to make of many souls but one soul and of many hearts but one heart, how much more are the Father and the Son and Holy Spirit but one God, one Light, one Principle?

Source: TRACTATES ON THE GOSPEL OF JOHN 39.5

[AD 430] Augustine of Hippo on Acts 2:46

First of all, because you are gathered together in one that you might live harmoniously (unanimes) and that there be one soul and one heart toward God. And you should not call anything your own, but let all things be common to you and distributed to each one of you according to need.

Source: LETTER 211.5

[AD 1274] Thomas Aquinas on Acts 2:46

and to break bread among the houses:
The houses in which this sacrament is celebrated denotes the Church, and is termed a church; and so it is fittingly consecrated, both to represent the holiness which the Church acquired from the Passion, as well as to denote the holiness required of them who have to receive this sacrament.

[AD 735] Bede on Acts 2:47

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

Source: Retractions on Acts