Peter and John are apprehended. Their constancy. The church is increased.
The Rulers of the Ievves oppose them selues and imprison Peter and Iohn. 4 But yet thousands of the people are conuerted: 5 and to the Rulers also, Peter boldly auoucheth by the forsaid miracle, that IESVS is Christ, telling them of their heinous fault out of the Psalmes, and that vvithout him they can not be saued. 13 They though confounded vvith the miracle, yet procede in their obstinacie, forbidding them to speake any more of IESVS, adding also threates. 23 Wherevpon the Church fleeth to praier, vvherein they comfort them selues vvith the omnipotencie of God, and prediction of Dauid, and aske for the gift of boldnes and miracles against those threates. 31 And God sheweth miraculously that he hath heard their praier. •2 The vvhole Churches vnitie and communitie of life. 36. Of Barnabas by name.
1And as they were speaking to the people the priests and the officer of the temple and the Sadducees came upon them,Ma mentre essi parlavano al popolo, sopraggiunsero i sacerdoti, e il magistrato del tempio, e i Sadducei,AND vvhen they vvere speaking to the people, the Priests and magistrates of the temple and the Sadducees came vpon them,Loquentibus autem illis ad populum, supervenerunt sacerdotes, et magistratus templi, et sadducæi, 2Being grieved that they taught the people and preached in Jesus the resurrection from the dead:I quali non potevan patire, che istruissero il popolo, e annunziassero in Gesù la risurrezione da morte.being greeued that they taught the people, and shevved in IESVS the resurrection from the dead:dolentes quod docerent populum, et annuntiarent in Jesu resurrectionem ex mortuis: 3And they laid hands upon them and put them in hold till the next day: for it was now evening.E misero loro le mani addosso, e li fecero custodire pel dì seguente: perché era già sera.and they laid handes vpon them, and put them into vvard, vntil the morovv, for it vvas novv euening.et injecerunt in eos manus, et posuerunt eos in custodiam in crastinum: erat enim jam vespera. 4But many of them who had heard the word believed: and the number of the men was made five thousand.Molti però di coloro, che udito avevano quel sermone, credettero; e furono in numero di circa cinquemila uomini.And many of them that had heard the vvord, beleeued: and the number of the men vvas made fiue thousand.Multi autem eorum qui audierant verbum, crediderunt: et factus est numerus virorum quinque millia. 5And it came to pass on the morrow, that their princes and ancients and scribes were gathered together in Jerusalem.Il dì seguente si adunarono i loro caporioni, e i seniori, e gli scribi in Gerusalemme;And it came to passe on the morovv, that their princes, and Auncients, and Scribes vvere gathered into Hierusalem.Factum est autem in crastinum, ut congregarentur principes eorum, et seniores, et scribæ, in Jerusalem: 6And Annas the high priest and Caiphas and John and Alexander: and as many as were of the kindred of the high priest.E Anna principe de' sacerdoti, e Caifa, e Giovanni, e Alessandro, e quanti erano della stirpe sacerdotale.and Annas the high priest, and Caiphas and Iohn, and Alexander, and as many as vvere of the priests stocke.et Annas princeps sacerdotum, et Caiphas, et Joannes, et Alexander, et quotquot erant de genere sacerdotali. 7And setting them in the midst, they asked: By what power or by what name, have you done this?E fattili venire alla loro presenza, gli interrogavano: Con qual podestà, o in nome di chi avete voi fatto questo?And setting them in the middes, they asked: In vvhat povver or in vvhat name haue you done this?Et statuentes eos in medio, interrogabant: In qua virtute, aut in quo nomine fecistis hoc vos ?
8Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people and ancients, hear.Allor Pietro ripieno di Spirito santo, disse loro: Principi del popolo, e seniori, udite:Then Peter replenished vvith the holy Ghost, said to them, Ye princes of the people & Auncients:Tunc repletus Spiritu Sancto Petrus, dixit ad eos: Principes populi, et seniores, audite: 9If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole:Giacché noi in quest'oggi sopra l'aver fatto bene ad un uomo ammalato siamo disaminati, in qual modo questi sia stato risanato,If vve this day be examined for a good deede vpon an impotent man, in vvhat he hath been made whole,si nos hodie dijudicamur in benefacto hominis infirmi, in quo iste salvus factus est, 10Be it known to you all and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him, this man standeth here before you, whole.Sia noto a tutti voi, e a tutto il popolo d'Israele, come nel nome del Signor nostro Gesù Cristo Nazareno da voi Crocifisso, cui Dio risuscitò da morte in questo nome costui si sta dinanzi a voi sano.be it knovven to al you and to al the people of Israël, that in the name of IESVS CHRIST of Nazareth, vvhom you did crucifie, vvhom God hath raised from the dead, in this same this man standeth before you vvhole.notum sit omnibus vobis, et omni plebi Israël, quia in nomine Domini nostri Jesu Christi Nazareni, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc iste astat coram vobis sanus. 11This is the stone which was rejected by you the builders, which is become the head of the corner.Questa è la pietra rigettata da voi, che fabbricate, la quale è divenuta testata dell'angolo:This is the stone that vvas reiected of you the builders: vvhich is made into the head of the corner.Hic est lapis qui reprobatus est a vobis ædificantibus, qui factus est in caput anguli: 12Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.Né in alcun altro è salute. Imperocché non havvi sotto del cielo altro nome dato agli uomini, mercé di cui abbiam noi ad essere salvati.and there is not saluation in any other. for neither is there any other name vnder heauen giuen to men, vvherein vve must be saued.et non est in alio aliquo salus. Nec enim aliud nomen est sub cælo datum hominibus, in quo oporteat nos salvos fieri.
13Now seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men, they wondered: and they knew them that they had been with Jesus.Vedendo quegli la costanza di Pietro, e di Giovanni, sapendo per certo, che erano uomini senza lettere, e idioti, si meravigliavano, e li riconoscevano, che erano quei, che erano stati con Gesù:And seeing Peters constancie and Iohns, vnderstanding that they vvere men vnlettered, and of the vulgar sort, they marueled, and they knew them that they had been vvith IESVS:Videntes autem Petri constantiam, et Joannis, comperto quod homines essent sine litteris, et idiotæ, admirabantur, et cognoscebant eos quoniam cum Jesu fuerant: 14Seeing the man also who had been healed, standing with them, they could say nothing against it.E osservando stante in piedi con essi quell'uomo, che era stato guarito, non potevan dire nulla in contrario.seeing the man also that had been cured, standing vvith them, they could say nothing to the contrarie.hominem quoque videntes stantem cum eis, qui curatus fuerat, nihil poterant contradicere. 15But they commanded them to go aside out of the council: and they conferred among themselves,Ordinaron però, che si ritirassero fuori dell'adunanza: e facevan consulta tra di loro,But they commaunded them to goe aside forth out of the councel: and they conferred together,Jusserunt autem eos foras extra concilium secedere: et conferebant ad invicem, 16Saying: What shall we do to these men? For indeed a miracle hath been done by them, known to all the inhabitants of Jerusalem. It is manifest: and we cannot deny it.Dicendo: che farem noi di costoro? Conciossiaché un miracolo illustre è stato fatto da essi, noto a tutti gli abitanti di Gerusalemme: nè possiamo noi negarlo.saying, Vvhat shal vve doe to these men? for a notorious signe in deede hath been done by them, to al the inhabitants of Hierusalem: it is manifest, and vve can not denie it.dicentes: Quid faciemus hominibus istis ? quoniam quidem notum signum factum est per eos omnibus habitantibus Jerusalem: manifestum est, et non possumus negare. 17But that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man.Ma affinchè non si divolghi maggiormente tra il popolo, con gravi minacce proibiamo loro che non parlino più di questo nome con alcun nome.But that it be no further spred abrode among the people, let vs threaten them, that they speake no more in this name to any man.Sed ne amplius divulgetur in populum, comminemur eis ne ultra loquantur in nomine hoc ulli hominum. 18And calling them, they charged them not to speak at all, nor teach in the name of Jesus.E chiamatigli, intimaron loro, che in nissun modo parlassero, né insegnassero nel nome di Gesù.And calling them, they charged them that they should not speake at al, nor teache in the name of IESVS.Et vocantes eos, denuntiaverunt ne omnino loquerentur neque docerent in nomine Jesu.
19But Peter and John answering, said to them: If it be just, in the sight of God, to hear you rather than God, judge ye.Ma Pietro, e Giovanni risposero, e disser loro: se sia giusto dinanzi a Dio l'ubbidire piuttosto a voi, che a Dio, giudicatelo voi:But Peter and Iohn ansvvering, said to them, If it be iust in the sight of God, to heare you rather then God, iudge ye.Petrus vero et Joannes respondentes, dixerunt ad eos: Si justum est in conspectu Dei vos potius audire quam Deum, judicate. 20For we cannot but speak the things which we have seen and heard.Imperocché non possiamo non parlare di quelle cose, che abbiamo vedute, e udite.for vve can not but speake the things vvhich vve haue seen and heard.Non enim possumus quæ vidimus et audivimus non loqui. 21But they, threatening, sent them away, not finding how they might punish them, because of the people: for all men glorified what had been done, in that which had come to pass.Ma quelli minacciatili, gli rimandarono, non trovando il modo di castigarli rispetto al popolo, perché tutti celebravano quello, che era avvenuto.But they threatening, dimissed them: not finding hovv they might punish them, for the people, because all glorified that vvhich had been done, in that vvhich vvas chaunced.At illi comminantes dimiserunt eos, non invenientes quomodo punirent eos propter populum: quia omnes clarificabant id quod factum fuerat in eo quod acciderat. 22For the man was above forty years old, in whom that miraculous cure had been wrought.Imperocché aveva più di quarant'anni quell'uomo, sopra di cui era stata operata quella miracolosa guarigione.For the man vvas more then fourtie yeres old in vvhom that signe of health had been vvrought.Annorum enim erat amplius quadraginta homo, in quo factum fuerat signum istud sanitatis. 23And being let go, they came to their own company and related all that the chief priests and ancients had said to them.Ed eglino posti in libertà se v'andarono da' suoi: e fecer loro parte di quanto aveangli detto i principi de' sacerdoti, ed i seniori.And being dimissed they came to theirs, and shevved al that the cheefe priests and Aucients had said to them.Dimissi autem venerunt ad suos, et annuntiaverunt eis quanta ad eos principes sacerdotum et seniores dixissent. 24Who having heard it, with one accord lifted up their voice to God and said: Lord, thou art he that didst make heaven and earth, the sea and all things that are in them.E quelli udito ciò, alzarono concordemente la voce a Dio, e dissero: Signore tu sei, che facesti il cielo, e la terra, il mare, e tutte le cose che sono in essi:Vvho hauing heard it, with one accord lifted vp their voice to God, and said, Lord, thou that didst make heauen & earth, the sea, and al things that are in them,Qui cum audissent, unanimiter levaverunt vocem ad Deum, et dixerunt: Domine, tu es qui fecisti cælum et terram, mare et omnia quæ in eis sunt:
25Who, by the Holy Ghost, by the mouth of our father David, thy servant, hast said: Why did the Gentiles rage: and the people meditate vain things?Il quale, parlando lo Spirito santo per bocca di Davidde padre nostro, tuo servo, dicesti: per qual motivo tumultuaron le genti, e i popoli si sono prese inutili cure?vvho in the holy Ghost by the mouth of our father Dauid thy seruāt hast said, Vvhy did the Gentiles rage, and the people meditate vaine thinges:qui Spiritu Sancto per os patris nostri David pueri tui dixisti: Quare fremuerunt gentes, / et populi meditati sunt inania ? 26The kings of the earth stood up: and the princes assembled together against the Lord and his Christ.Si fecer innanzi i regi della terra, e i principi si adunarono insieme contro il Signore, e contro il suo Cristo?the kings of the earth stand vp, and the princes assemble together against our Lord, and against his CHRIST?Astiterunt reges terræ, / et principes convenerunt in unum / adversus Dominum, et adversus Christum ejus. 27For of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel,Imperocché veramente si unirono in questa città contro il santo tuo figliuolo Gesù Cristo, unto da te, ed Erode, e Ponzio Pilato con le genti, e con i popoli d'Israele.For there assembled in deede in this citie against thy holy childe IESVS vvhom thou hast anointed, Herod, and Pontius Pilate, vvith the Gentiles and the people of Israël,Convenerunt enim vere in civitate ista adversus sanctum puerum tuum Jesum, quem unxisti, Herodes et Pontius Pilatus, cum gentibus et populis Israël, 28To do what thy hand and thy counsel decreed to be done.Per fare quello, che la tua mano, e il tuo consiglio preordinò, che si facesse.to doe vvhat thy hand & thy counsel decreed to be done.facere quæ manus tua et consilium tuum decreverunt fieri. 29And now, Lord, behold their threatenings: and grant unto thy servants that with all confidence they may speak thy word,E adesso, o Signore, rifletti alle loro minacce, e concedi a' servi tuoi di parlare con tutta fidanza la tua parola,And novv Lord looke vpon their threatenings, and giue vnto thy seruants vvith al confidence to speake thy vvorde,Et nunc, Domine, respice in minas eorum, et da servis tuis cum omni fiducia loqui verbum tuum, 30By stretching forth thy hand to cures and signs and wonders, to be done by the name of thy holy Son, Jesus.Stendendo la tua mano a risanare, e ad operar segni, e miracoli per mezzo del nome del suo santo figliuolo Gesù.in that, that thou extend thy hand to cures and signes and vvonders to be done by the name of thy holy sonne IESVS.in eo quod manum tuam extendas ad sanitates, et signa, et prodigia fieri per nomen sancti filii tui Jesu.
31And when they had prayed, the place was moved wherein they were assembled: and they were all filled with the Holy Ghost: and they spoke the word of God with confidence.E fatta che ebber questa orazione, si scosse il luogo, dove stavano adunati: e furon tutti ripieni di Spirito santo, e parlavano con fidanza la parola di Dio.And vvhen they had praied, the palce vvas moued vvherein they vvere gathered: and they vvere al replenished vvith the holy Ghost, and they spake the vvord of God vvith confidence.Et cum orassent, motus est locus in quo erant congregati: et repleti sunt omnes Spiritu Sancto, et loquebantur verbum Dei cum fiducia. 32And the multitude of believers had but one heart and one soul. Neither did any one say that aught of the things which he possessed was his own: but all things were common unto them.E la moltitudine de' credenti era un sol cuore, e un'anima sola: né v'era chi delle cose, che possedeva, alcuna dicesse esser sua, ma tutto era tra essi comune.And the multitude of beleeuers had one hart and one soule: neither did any one say that ought vvas his ovvne of those things vvhich he possessed, but al things vvere common vnto them.Multitudinis autem credentium erat cor unum et anima una: nec quisquam eorum quæ possidebat, aliquid suum esse dicebat, sed erant illis omnia communia. 33And with great power did the Apostles give testimony of the resurrection of Jesus Christ our Lord: and great grace was in them all.E con efficacia grande rendevano gli Apostoli testimonianza della risurrezione di Gesù Cristo Signor nostro: grande era in tutti loro la grazia.And vvith great povver did the Apostles giue testimonie of the resurrection of IESVS CHRIST our Lord: and great grace vvas in al them.Et virtute magna reddebant Apostoli testimonium resurrectionis Jesu Christi Domini nostri: et gratia magna erat in omnibus illis. 34For neither was there any one needy among them. For as many as were owners of lands or houses sold them and brought the price of the things they sold,E non vi era alcun bisognoso tra loro; mentre tutti coloro, che possedevano terreni, o case, li vendevano, e portavano il prezzo delle cose vendute,For neither vvas there any one needie among them. For as many as vvere ovvners of landes or houses, sold and brought the prices of those things vvhich they sold,Neque enim quisquam egens erat inter illos. Quotquot enim possessores agrorum aut domorum erant, vendentes afferebant pretia eorum quæ vendebant, 35And laid it down before the feet of the apostles. And distribution was made to every one, according as he had need.E lo deponevano a' piedi degli Apostoli. E si distribuiva a ciascheduno secondo il suo bisogno.and laid it before the feete of the Apostles. And to euery one vvas deuided according as euery one hade neede.et ponebant ante pedes Apostolorum. Dividebatur autem singulis prout cuique opus erat.
36And Joseph, who, by the apostles, was surnamed Barnabas (which is, by interpretation, The son of consolation), a Levite, a Cyprian born,E Giuseppe soprannominato Barnaba dagli Apostoli (che si interpreta Figliuolo di consolazione) Levita, nativo di Cipro,And Ioseph vvho vvas surnamed of the Apostles Barnabas (vvhich is by interpretation, the sonne of consolation) a Leuite, a Cyprian borne,Joseph autem, qui cognominatus est Barnabas ab Apostolis (quod est interpretatum, Filius consolationis), Levites, Cyprius genere, 37Having land, sold it and brought the price and laid it at the feet of the Apostles.Avendo un podere, lo vendè, e portò il prezzo, e lo posò a' piedi degli Apostoli.vvhereas he had a peece of land, sold it, and brought the price, and laid it before the feete of the Apostles.cum haberet agrum, vendidit eum, et attulit pretium, et posuit ante pedes Apostolorum.
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about the year A.D. 33.
Witham
The officer[Ver. 1. An officer of the guard of the temple. Magistratus templi, strategos tou ierou.] (of the guard) of the temple: literally, the magistrate of the temple. But this magistrate, by the Greek, was an officer over soldiers; we may presume, over those who were to guard the temple. (Witham)
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Witham
The resurrection. This vexed particularly the Sadducees, who denied the resurrection: and they had great power among the Jews. (Witham)
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Witham
Five thousand. Not that hereby is meant the whole number of the believers, but five thousand, by this miracle and preaching, were added to those that believed before. (Witham)
Here again we remark the visible increase of the Catholic Church, by the preaching of the word.
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Witham
Their rulers, etc. The chief of them, and Annas, the high priest; perhaps he had lately succeeded Caiphas, high priest of the year before. (Witham)
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Calmet
By what authority? Is it by your own authority, or that of some other, you have healed this lame man? They wished to know if it was a true miracle, or the effects of some secret magic or enchantment. The knowledge of this kind of affairs belonged to them. It was their duty to repress the attempts of false prophets, seducers, and magicians. But they might easily discover that the apostles were far removed from any thing of this kind. The simple narration of the fact was enough to acquit them. (Calmet)
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Haydock
Name of our Lord Jesus. From this, St. Chrysostom takes occasion to make several pathetic exhortations against swearing and profaning this adorable name. What profit do you propose to yourselves by abusing this name? Is it to gain credit to your discourse? So you will tell me; but, believe me, you are mistaken: if people saw you respected oaths, and were afraid to make free with them, then they would believe you. Not when you give them to understand that you undervalue them, by your frequent abuse of them. Break then so profane a custom. It will cost you neither money nor labour to do so: you are not required to part with any gratification for this purpose. Use only at the beginning a little diligence, and you will easily overcome so idle a practice. Wish, and it is done. (St. Chrysostom, super Act. sparsim.) (Haydock)
Witham
Whom you crucified. St. Peter, without fear or apprehension, openly and boldly tells them of their heinous crime: that Christ is the head corner stone, which they had rejected, as Christ himself had told them, (Matthew 12:10.) and that there is no other name under heaven given to men to be saved by. (Witham)
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Witham
The constancy of Peter and John, surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[Ver. 13. Sine literis, agrammateis. Idiotae, idiotai, plebeii.] and (as they are called idiots) they could not find how to contradict the fact, the man that was healed, being there present. (Witham)
Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See ver. 19; and again, Acts 5:29.
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Witham
What shall we do to these men? They were perplexed, says St. Chrysostom, and in greater fear than the apostles. They saw they could do nothing but threaten and charge them to speak no more of Jesus. (Witham)
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Witham
But Peter and John stopped their mouths, by asking them, if it was reasonable for them to hearken to men rather than to God. For we, say they, (ver. 20.) cannot but speak the things which we have seen and heard. (Witham)
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Hom. X. in Act
We have seen and heard. From these words, St. Chrysostom makes some important remarks on the conduct of Christians. On returning from the theatre, or any public meeting, each can relate what he has seen and heard. This is the fruit they reap from attending at public places of amusement; and would to God it were merely pleasure unmixed with poison. But on returning from Church, where they have been for instruction, they remember nothing, speak of nothing they have seen or heard. All is silence. Not even a thought is turned on what has been performed. (Hom. X. in Act.)
Haydock
It is a curious fact, which the apologists for the innocence of modern plays would do well to attend to, that the theatre has always been avoided by the good and the virtuous of every age. When one of the ancient Fathers was exorcising a female demoniac, who had been possessed at the theatre, and bade the devil to depart; No, replied he, I had a right to take possession of her, for I found her in my own house. (Haydock)
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Threatening them. Here commences the history of the first persecution of religious opinion, which the passions of men have continued, and swelled to such a frightful length. But on this, as on all other occasions, it has defeated its own purpose, by adding firmness and constancy to the persecuted. Truth is not to be overpowered by violence. In vain have the kings and princes of the earth risen up against the Lord, and against his Christ.
When will men learn, that charity is the principle of conversion!
Haydock
That is an unheard-of kind of preaching, said the great Pope, St. Gregory, which exacts belief by stripes. He was on this occasion reprehending the false zeal of certain indiscreet Christians at Rome, who were for compelling the Jews to become converts. (Haydock)
The amiable Fenelon, in a letter to Prince Charles, the son of our James the Second, says: "No human power can force the impenetrable intrenchments of the human mind. Compulsion never persuades---it only makes hypocrites. When kings interfere in matters of religion, they do not protect it; they enslave it. Give civil liberty to all; not by approving all religions, as indifferent, but, by permitting in others, what God permits."
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Being let go, they came to their own[Ver. 23. Ad suos, pros tous idious.] company, relating with simplicity all that had happened.
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Witham
With one accord. With one mind, as in the Greek, and with one voice, being inspired by the Holy Ghost, they fell to prayer. (Witham)
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Witham
That thou stretch forth thy hand.[Ver. 30. In eo quod extendas, en to ekteinein, by stretching forth, etc.] Literally, in this that thou stretch forth thy hand to cures, etc. They pray to God, that he would continue to confirm their preaching by miracles. (Witham)
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The place was shaken. Much in the same manner, as at the first coming of the Holy Ghost.
Witham
They were all filled with the Holy Ghost. Their hearts were inflamed and excited by a new motion of grace. (Witham)
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St. Chrysostom
All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. (St. Chrysostom, hom. xi. in Acts.)
Id. hom. de St. Philogon
That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. (Id. hom. de St. Philogon.)
Serm. X. de diversis et alibi
Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by St. Augustine and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: St. Augustine is of a different sentiment. (Serm. X. de diversis et alibi.)
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Witham
And great grace was in them all. All of them were present, were replenished with extraordinary graces of charity, zeal, etc. (Witham)
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Witham
Joseph ... surnamed Barnabas, the son of consolation, etc. He seems to be mentioned as the first that sold all he had, and brought the price, and laid it at the feet of the apostles. (Witham)
Bible de Vence
There was at that time a great number of Jews established in this city. (Bible de Vence)
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St. Thomas Aquinas
Sold it, etc. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. (St. Thomas Aquinas, ad Galatas. xi.)
St. Jerome
At the feet of the apostles, out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in St. Jerome, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. (St. Jerome, Ep. lxi. Acts 4. contr. error. Jovin.)
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Here againe we see the proceding and increase of the Church visibly.
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The name of IESVS. See Annot. Philip. 2, 10.
Concordance Psa. 117, 22.
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The Apostles constancie, learning and wisdom after the cōming of the Holy Ghost, being but idiotes, that is, simple vnlettered men and timorous before.
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Their cōstancie and courage after their confirmation, being so weake before. And if any Magistrate cō maund against God, that is to say, forbid Catholike Christiā men to preach or serue God, this same must be their answer, though they be whipped and killed for their labour. See c. 5. v. 29.
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Concordance Ps. 2, 1.
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Christes death, as needeful for mans redemption, was of Gods determination: but as of the malice of the Iewes, it was not his act otherwise then by permission.
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Concordance Act. 2, 44.
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Note the ardent charitie and cōtempt of worldly things in the first Christians: who did not onely giue great almes, but sold al their lands to bestow on the Apostles and the rest that were in necessitie, according to Christes coūsel. Mt. 16, 21. Note also the great honour & credit giuen to the Apostles, in that the Christian men put al the goods & possessions they had, to their disposition.
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37. Before the feete.) He, as the rest, did not onely giue his goods as in vulgar almes, but in al humble and reuerent maner as things dedicated to God, Reuerence to holy persons. he laid them downe at the Apostles holy feete, as S. Luke alwaies expresseth, 4. reg. 4, ••. and gaue them not into their handes. The Sunamite fel downe and embraced Elisaeus feete. Many that asked benefites of Christ (as the woman sicke of the bloudy fiuxe) fel downe at his feete and Ma•ie kissed his feete. Luc. •, 47. Such are signes of due reuerence done both to Christ and to other sacred persons, Kissing their feete. either Prophetes, Lu. 7, 38. Apostles, Popes, or others representing his person in earth. See in S. Hierom of Epiphanius Bishop in Cypres, how the people of Hierusalem of al sortes flocked together vnto him, offering their children (to take his blessing) kissing his feete, plucking the hemme• of his garment, so that he could not moue for the throng. Ep. •1 c. 4 cont. e••o. Io. Hierosol.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
“And as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead.” (Recapitulation,
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.3
… not certainly proclaiming another god, but the Son of God, who also was made man, and suffered; thus leading Israel into knowledge, and through Jesus preaching the resurrection of the dead,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 67.4
… “And they twelve called together,” it says, “the whole congregation of the disciples, and said to them;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… 40 .) True! for no one knew what preceded that event, though they did learn it by the Spirit. “Unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
“Being grieved that they taught the people.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… “Then they suborned men, which said, We have heard him speak blasphemous words.” ( v. 11 .) In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 50
… Touching the resurrection of the dead,” etc. ( v. 19, 20, 21 ): for in fact it was on this account they were sore troubled from the first, because he preached the Resurrection. This being proved, the things relating to Christ also were easily introduced, that He was risen. “What evil doing,” he says, “they found in me. In the council” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… “Because they taught the people, and preached through Jesus the resurrection of the dead.” So mighty was His Resurrection, that to others also He is the cause of a resurrection. “And they laid hands on them, and put them in hold unto the next day; for it was now eventide. (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.23
… and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… not that we might become such as He, did He say ‘that they may be one as We are;’ but that as He, being the Word, is in His own Father, so that we too, taking an examplar and looking at Him, might become one towards each other in concord and oneness of spirit, nor be at variance as the Corinthians, but mind the same thing, as those five thousand in the Acts
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
… Dost thou not hear him praying and saying, “If the Lord give me bread to eat and raiment to put on?” which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the “five thousand,” and the “three thousand.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the “three thousand,” bear witness, and the “five thousand,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… And consider who these are who are arrested. They are the chiefs of the Apostles, who are now become a pattern to the rest, that they should no longer crave each other’s support, nor want to be together. “Howbeit, many having heard the word, believed; and the number of the men was about five thousand.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… this Table is calculated more (than all else) to shame us into friendliness. But many of us who come thereto do not even know one another. The reason, it may be said, is that there are so many of them. By no means; it is only our own sluggish indifference. (Once) there were three thousand ( ch. ii. 41 )—there were five thousand (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… This then is one proof, but the next, after it, is his saying, that “people whom He foreknew,” that is, who He knew clearly were suited to it, and would receive the faith. (Pococke on Hos. p. 23. See Acts ii. 41 ;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 95.5
… And all these five thousand were so converted that they sold their own property, and laid the price of it at the Apostles’ feet.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.3
… But what saith Scripture of them? Surely they are become a temple of God; not only each respectively a temple of God, but also all a temple of God together. They have therefore become a place for the Lord. And that ye may know that one place is made for the Lord in all, Scripture saith, They were of one heart and one soul toward God.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
“And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem.” (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 5.2
… Let a more earnest care, moreover, be bestowed upon the glorious confessors. And although I know that very many of those have been maintained by the vow
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
“And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.” ( v. 5 .) Again in Jerusalem: and there it is that men’s blood is poured out; no reverence for their city either; “And Annas, and Caiaphas,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 5, 6 .) For now along with the other evils (of the times ), the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. “And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.4
… This is the stone which was set at nought of you builders, which is become the head-stone of the corner. [Neither is there salvation in any other: for] there is none other name under heaven, which is given to men, whereby we must be saved:”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.17
… This is the stone which was despised by you builders, which has become the head of the corner. For there is no other name given to men under heaven in which we must be saved.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.21
… for it is written, Then Peter filled with the Holy Ghost said to them
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.76
… I am able to sum up still more concisely, to avoid treating in detail on these points of each individual. In some respects he discovered, in some he emulated, in others he surpassed the good. In his many-sided virtues he excelled all men of this day. I have but one thing left to say, and in few words.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. Observe then what they say: “And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… “Ye rulers of the people,” etc. ( v. 8 .) Observe his wisdom: he does not say outright, “In the Name of Jesus we did it,” but how? “In His Name this man”—He does not say, “was made whole by us;” but—“doth stand here before you whole.” And again, “If we be examined concerning the good deed done to the impotent man.” (
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St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 7
… 22 ), ‘Ye men of Israel hear these words: Jesus of Nazareth, a man approved of God unto us by mighty works and wonders and signs which God did by Him in the midst of you, as ye yourselves know: Him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay;’ and again (ib.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… For this was that which Christ had told the disciples, “What ye hear in the ear that preach ye upon the housetops.—That in the name of Jesus Christ,” he says, “of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.6
… 5 ). What are “the wings,” the same is “the shield:” since there are neither wings nor shield. If either were literally, how could the one be the same as the other? can wings be a shield or a shield wings? But all these expressions, indeed, are figuratively used through likenesses. If Christ were really a Stone,
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… the Gospel as follows: “Have ye never read, the stone which the builders rejected is made the head of the corner. Whosoever falls on this stone shall be broken, but on whomsoever it shall fall, it will scatter him as dust.” And Luke writes in Acts:
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
38. But if they wish to separate the Son, when they read that the Father is the only true God, I suppose that when they read of the Incarnation of the Son: “This is the stone which was set at naught of you builders, which is become the head of the corner;” and further: “There is none other name under heaven given among men, whereby we must be saved;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 10 ). ( Matt. x. 27 .) Think not, he says that we conceal the country, or the nature of the death. “Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole.” Again the death, again the resurrection. “This is the stone,” he says, “which was set at nought of you builders, which is become the head of the corner.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… a future event, that flood was a type both of baptism to believers and of destruction to unbelievers, as in that figure in which, not by a transaction but by words, two things are predicted concerning Christ, when He is represented in Scripture as a stone which was destined to be both to unbelievers a stone of stumbling, and to believers a foundation-stone.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… “This is the stone which was set at nought by you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved.”
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St Basil the Great † AD 379 The Letters 210
… On one side I am attacked by the Anomœan: on the other by the Sabellian. Do not, I implore you, pay any attention to these abominable and impotent sophisms. Know that the name of Christ which is above every name is His being called Son of God, as Peter says, “There is none other name under heaven given among men, whereby we must be saved.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.13
… Thus it comes to pass that the Name of the Father and of the Son is also that of the Holy Spirit. For there is no other Name given under heaven wherein we must be saved.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 11 .) He reminds them also of a saying which was enough to frighten them. For it had been said, “Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. ( Matt. xxi. 44 .)—Neither is there salvation in any other, (
St John Chrysostom † AD 407 Homilies on 1 Timothy 4
… But has the Son ever been seen? No one can affirm this. What means then, “To the King immortal, invisible, the only wise God”? Or when it is said, “There is no other name whereby we must be saved”: and again, “There is salvation in no other”? (
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… For, “whatever ye shall bind on earth,” said He, “shall be bound in Heaven.” ( Matt. xviii. 18 .) And greater power than His own did He give them. And that I lie not, appears from His own words. “He that believeth in Me, greater works shall he do than these which I do.” ( John xiv. 12 .) Why so? Because this honor is reflected upon the Master.
St Augustine of Hippo † AD 430 On the Holy Trinity 15.25
… Since by the harmonious testimony of the Divine Scriptures, both Old and New, both those by which Christ was foretold, and those by which He was announced, there is no other name under heaven whereby men must be saved.
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 46
… in which all have sinned;” and that he would not weaken the grace of the great Physician,—all by his unwillingness to confess that human nature is corrupted! Oh how I wish that he would, as a Christian, read the sentence, “There is none other name under heaven given among men whereby we must be saved;”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.28
… the latter has saved us in Himself, by not doing His own will, but the will of Him who sent Him: and it is in what concerns these two men that the Christian faith properly consists. For “there is one God, and one Mediator between God and men, the man Christ Jesus;” since “there is none other name under heaven given to men, whereby we must be saved;”
Pope St Leo I the Great † AD 461 Letters 124
… For “there is not another name given to men under heaven, in which they must be saved
Pope St Leo I the Great † AD 461 Letters 129
… of the church of Alexandria to the Apostolic See, as showed that the Egyptians had from the first learnt from the teaching of the most blessed Apostle Peter through his blessed disciple Mark , that which it is agreed the Romans have believed, that beside the Lord Jesus Christ “there is no other name given to men under heaven, in which they must be saved
Pope St Leo I the Great † AD 461 Sermons 72
… For that self-emptying, which He underwent for man’s restoration, was the dispensation of compassion, not the loss of power . For, though by the eternal purpose of God there was “no other name under heaven given to men whereby they must be saved
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 6
… “For there is none other name under heaven given among men whereby we must be saved.”
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Origen † AD 254 Origen's Commentary on Matthew 10.14
… but to this is opposed what is said in the Acts of the Apostles thus, “Now when they beheld the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, and they took knowledge of them that they had been with Jesus.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.17
… Why , he says, hath Satan filled thine heart to lie to the Holy Ghost ? There was no accuser; there was no witness; whence knew he what had happened? Whiles it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart ? The unlettered
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.21
… that it might be fulfilled which was spoken, Then shall the lame man leap as an hart . And thus, as they captured in the spiritual net of their doctrine five thousand believers at once, so they confuted the misguided rulers of the people and chief priests, and that, not through their own wisdom, for they were unlearned and ignorant men
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
And first of all, and leader of the choir, is the “unlearned, the ignorant man.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
But afterwards they were not like this. On every occasion, for example, they give up the first honors to Peter, and put him forward in their addresses to the people, although of a rougher vein than any of them.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both “unlearned and ignorant men;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
“Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… ( Luke xxi. 1 .) And Peter said, “Silver and gold have I none.” ( Acts iii. 6 .) And Paul was so poor, that he was often hungered, and wanted necessary food. Thou canst not plead lowness of birth: for they too were ignoble men, and of ignoble parents. Thou canst not allege want of education: for they too were “unlearned men.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 3
[8.] But prove to me that Peter and Paul were eloquent. Thou canst not: for they were “unlearned and ignorant men!”
St John Chrysostom † AD 407 Homilies on Colossians 10
… but that there were also other hindrances, hindrances too by nature; still the increase was all the more abundant. Not only was their ignorance no hindrance; but even it itself caused the Preaching to be manifested. For hear Luke saying, “And perceiving that they were unlearned and ignorant men, they marveled.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 2
As for worldly instruction, we may learn from these facts that he had none at all of it. Besides, Luke testifies this when he writes not only that he was ignorant, but that he was absolutely unlettered. (
John Cassian † AD 435 The Conferences of John Cassian 14.16
… of whom it is written in the Acts of the Apostles: “But when they saw the boldness of Peter and John, and perceived that they were ignorant and unlearned men, they were astonished.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 13 .) The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. “And beholding the man which was healed standing with them, they could say nothing against it.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 14 .) Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. “But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
… wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, “What shall we do to these men?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
See, once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying, “What are we to do with these men?” so these also are “cut to the heart.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, “What are we to do to these men?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
“And as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead.” (Recapitulation, v. 1, 2 .) So
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… Threaten? And expect ye to stop the preaching? And yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail? “And they called them, and commanded them,” etc. (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… As when they said, “Did not we straitly command you, that ye should not speak in this name?” although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, “Whether it be right to hearken unto you more than unto God, judge ye.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… “But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… And yet where is the man, who, with a whole city to back him, and endowed with so great grace, would not have spoken and uttered something big? But not so did these: for they were not angered; no, they pitied these men, and wept over them, and marked in what way they might free them from their error and wrath. And they no longer say to them, “Judge ye:” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
But the Apostles not so, but how? “We cannot but speak the things which we have seen and heard.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
Hast thou seen the harmlessness of the dove? Behold the wisdom of the serpent. “For we cannot but speak the things, which we know and have heard.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… Why now did they go up to the temple? Did they still live as Jews? No, but for expediency ( χρησίμως ). A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… so far were they from mere bravery: “Whether it be right,” says he: and “We cannot [but speak]. Whether it be right in the sight of God to obey you rather than God.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… And they no longer say to them, “Judge ye:” ( ch. iv. 19 ) but they simply affirm, saying, “Whom God raised up, Him do we preach: it is by the will of God that these things are done.” They said not, Did not we tell you even then, that “we cannot but speak the things which we have seen and heard?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 20 .) Here [by “God”] they mean Christ, for he it was that commanded them. And once more they confirm the fact of His Resurrection. “For we cannot but speak the things we have seen and heard:” so that we are witnesses who have a right to be believed. “So when they had further threatened them.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.5
5. They were confounded, therefore, both by this instance of healing (“for the man was above forty years old on whom this miracle of healing took place”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 19–21 .) The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. “For all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was showed.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
Let us now look over again what has been said. [“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.”] (Recapitulation,
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.5
… For of a truth, in this city, against Thy holy Son Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel determined before to be done.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, “with one accord. And when they heard that,” it is said, “with one accord they lifted up their voice to God, and said:” (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.33
… The kings of the earth stood up, and the princes were gathered together against the Lord, and against His Christ. For in truth, there have assembled together in this city against Thy holy child Jesus, whom Thou hast anointed, Herod and Pilate, and the people of Israel, to do whatever Thy hand and counsel predestinated to be done.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 93.6
… but they on hearing lifted up their voices with one accord unto the Lord, and said, “Lord, it is Thou who hast made heaven and earth, and the sea, and all that in them is;”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… Just as Christ Himself said to the Jews, “If I by the Spirit of God do cast out devils:” behold the Father also speaks by the Spirit. For what saith it? “Lord, the God Who, by the Holy Ghost, through the mouth of our father Thy servant David didst say, Why did the nations rage?” (
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St Augustine of Hippo † AD 430 The Confessions 9.8
… and did it in secret, either because the time and place of the dispute found them thus, or perhaps lest she herself should be exposed to danger for disclosing it so late. But Thou, Lord, Governor of heavenly and earthly things, who convertest to Thy purposes the deepest torrents, and disposest the turbulent current of the ages,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.16
… For those who have made use of the testimony of the said Psalm in that book take the kings to refer to Herod, and the princes to Pilate.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 2.1
… “The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ” ( ver. 2 ). It is said, “why?” as if it were said, in vain. For what they wished, namely, Christ’s destruction, they accomplished not; for this is spoken of our Lord’s persecutors, of whom also mention is made in the Acts of the Apostles.
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Tertullian † AD 220 Against Praxeas 28
… Else if it is from Himself that He re ceives it, then you must prove it to us. But we learn no such fact from the Acts of the Apostles in that ejaculation of the Church to God, “Of a truth, Lord, against Thy Holy Child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together.”
Tertullian † AD 220 On Baptism 7
… Whence Aaron is called “Christ,” from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.18
… That anointing did not exalt the blessed and incorruptible Begotten Who abides in the nature of God, but it established the mystery of His body, and sanctified the manhood which He assumed. To this the Apostle Peter witnesses, Of a truth in this city were they gathered together against Thy holy Son Jesus, Whom Thou didst anoint
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… And now, Lord, behold their threatenings.” (
Pope St Leo I the Great † AD 461 Sermons 67
… also, being full of the Holy Ghost, suffered the threats and cruelty of Christ’s enemies, they said to God with one consent, “For truly in this city against Thy holy Servant Jesus, Whom Thou hast anointed, Herod and Pontius Pilate, with the Gentiles and the peoples of Israel were gathered together to do what Thy hand and Thy counsel ordained to come to pass
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… ( v. 27 .) Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.—That is, Not they had power to do this: but Thou didst it all, Thou that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… For what saith it? “Lord, the God Who, by the Holy Ghost, through the mouth of our father Thy servant David didst say, Why did the nations rage?” ( v. 25 .) Scripture is wont thus to speak of one as of many. “For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 79
He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, “Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. “By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.5
… For at that time and place there was neither Valentinus, nor Marcion, nor the rest of these subverters [of the truth], and their adherents. Wherefore God, the Maker of all things, heard them. For it is said, “The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.7
… yet, as the Lord fills all things, so, too, we read of the Spirit: “For the Spirit of the Lord filled the whole world.” And you find it said of all who had consorted with the Apostles that, “filled with the Holy Spirit they spoke the word of God with boldness.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
“And when they had prayed, the place was shaken where they were assembled together.” (
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.18
… If, however, the term “ people ” is not yet applicable to the one hundred and twenty persons who were then assembled together in one place, at all events, when the number of believers amounted to four or five thousand, who when they were baptized received the Holy Ghost,
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Origen † AD 254 Origen Against Celsus 8.12
… “For,” says He, “My Father is in Me, and I in Him.” And if any should from these words be afraid of our going over to the side of those who deny that the Father and the Son are two persons, let him weigh that passage, “And the multitude of them that believed were of one heart and of one soul,”
Origen † AD 254 Origen's Commentary on Matthew 14.1
… the plural in the forty-fourth Psalm, “O God, we have heard with our ears.” But if you wish still further to see those who are making symphony on earth look to those who heard the exhortation, “that ye may be perfected together in the same mind and in the same judgment,” and who strove after the goal, “the soul and the heart of all the believers were one,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 7.3
… since it is written, “God who maketh men to be of one mind in a house;” and we read in the Acts of the Apostles, “And the multitude of them that believed were of one heart and of one soul.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 25
25. This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord’s commandments, maintained its charity. Divine Scripture proves this, when it says, “But the multitude of them which believed were of one heart and of one soul.”
St Cyprian of Carthage † AD 258 On Works and Alms 25
… Such, then, was the abundance in labours, as was the agreement in love, as we read in the Acts of the Apostles: “And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.4
… “But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.28
… First it exposes the sophistry with which these heretics have attempted to avoid, though they could not deny, the confession of the real existence of God, Father and Son; it demolishes their helpless and absurd plea that in such passages as, And the multitude of them that believed were one soul and heart
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.5
… And they apply to the support of their case the passage in the Acts of the Apostles, Now of the multitude of them that believed the heart and soul were one
St Basil the Great † AD 379 The Letters 22.1
… The Christian ought not to be enslaved by wine; nor to be eager for flesh meat, and as a general rule ought not to be a lover of pleasure in eating or drinking, “for every man that striveth for the mastery is temperate in all things.” The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up;
St Basil the Great † AD 379 The Letters 128.3
… If we succeed we should be united in communion with them; if we fail we must be content with one another and purge our conduct of this uncertain spirit, restoring the evangelical and simple conversation followed by those who accepted the Word from the beginning. “They,” it is said, “were of one heart and of one soul.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.21
… for it is written, Then Peter filled with the Holy Ghost said to them . So great also was the grace of the Holy Ghost, which wrought by means of the Twelve Apostles in them who believed, that they were of one heart and of one soul
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.2
18. Moreover, if in all them that believed there was, as it is written, one soul and one heart:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; “No man can serve two masters:” meaning here two that are enjoining opposite things; since, unless this were the case, they would not even be two. For so, “the multitude of them that believed were of one heart and of one soul,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the “three thousand,” bear witness, and the “five thousand,” who had but one home, one table, one soul; for “the multitude of them that believed,” we read, “were of one heart and of one soul.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 7
… 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 ( ἐπὶ τὸ αὐτὸ ), to the same thing in common, even to the imparting to all.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… 31 .) This was the proof that they were heard, and of His visitation. “And they were all filled with the Holy Ghost.” What means, “They were filled?” It means, They were inflamed; and the Gift burned up within them. “And they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 6
… Matt. v. 16 .) And, “They were all of one heart and one soul, neither said any man that aught of the things which he possessed was his own, but they had all things common; and distribution was made unto every man, according as he had need;” (
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… For so they came to the woman who was a seller of purple, ( Acts xvi. 14 .) and she like a servant set before them what she had. And to the keeper of the prison; and he opened to them all his house. And to innumerable others. Thus they had all things and had nothing: for (
St John Chrysostom † AD 407 Homilies on First Corinthians 21
… 1 .) that the poor were overlooked? when “not one said that aught of the things he possessed was his own, but they had all things common?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 24
“For we all partake of the one bread.” Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: “for the multitude of them that believed,” saith the text, “were of one heart and soul.” (
St John Chrysostom † AD 407 Homilies on Ephesians 20
… neither where a house is a democracy, nor where all are rulers; but the ruling power must of necessity be one. And this is universally the case with matters referring to the body, inasmuch as when men are spiritual, there will be peace. There were “five thousand souls,” and not one of them said, “that aught of the things which he possessed was his own” (
St John Chrysostom † AD 407 Homilies on Philippians 4
… for the Spirit is one, and he shows it; for then are we able to stand in “one soul,” also, when we all have “one Spirit.” See how the word “one” is used for concord. See how their souls being many are called one. Thus was it of old. “For they were all,” it is written, “of one heart and of one soul. Striving together for the faith of the Gospel.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
… But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally; “all,” he says, “were of one heart and soul: and not one of them said that aught of the things which he possessed was his own…and distribution was made unto each, according as any one had need.” (
St John Chrysostom † AD 407 Homilies on Titus 6
… 35 .) For tell me how, setting aside the future, and not now considering the kingdom that is to come, let us see who in the present life are the gainers, those who received, or those who gave. The former murmured and quarreled with each other. The latter had one soul. “They were of one heart, and of one soul,” it is said, “and grace was upon them all.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and doth not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
… ( 1 Cor. vii. 29 .) He knew that much strength arises from being together and assembling together. “For where two or three” (it is said) “are gathered together in My name, there am I in the midst of them” ( Matt. xviii. 20 ); and again, “That they may be One, as we” also are ( John xvii. 11 ); and, “They had all one heart and [one] soul.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.5
… For you read in the Acts of the Apostles: “They had all things common: and distribution was made to every man according as he had need.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.2
… For when, too, we see two men exceedingly alike, we wonder, and say that both have one countenance. It is therefore more easily said that the souls were many,—a several soul, of course, for each several person—of whom we read in the Acts of the Apostles, that they were of one soul,
St Augustine of Hippo † AD 430 On the Creed 4
… that is God’s gift, not human frailness. Still, if ye do not yet understand, believe: One God the Father, God Christ the Son of God. Both are what? One God. And how are both said to be One God? How? Dost thou marvel? In the Acts of the Apostles, “There was,” it says, “in the believers, one soul and one heart.”
St Augustine of Hippo † AD 430 On the Good of Marriage 21
21. But since out of many souls there shall be hereafter one City of such as have one soul and one heart
St Augustine of Hippo † AD 430 Of the Work of Monks 32
… of even increasing his ever so small matter of private substance, and now no more seeking his own but the things which be Jesu Christ’s, he hath translated himself into the charity of a life in common, to live in fellowship of them who have one soul and one heart to Godward, so that no man saith that any thing is his own, but they have all things common.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.105
… Neither said any of them that aught of the things which he possessed was his own: but they had all things common: and distribution was made unto every man according as he had need. And the multitude of them that believed were of one heart and of one soul."
St Augustine of Hippo † AD 430 The Correction of the Donatists 9
… and Christ is God’s." Under Him as our Head, let us all be one in His one body; and in all such matters as you speak of, let us follow the example which is recorded in the Acts of the Apostles: "They were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.35
… who is not only not divided against Himself, but who also makes those whom He gathers together undivided, by forgiving those sins which are divided against themselves, and by inhabiting those who are cleansed, that it may be with them, as it is written in the Acts of the Apostles, “The multitude of them that believed were of one heart and of one soul.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.4
… Now in what sort they were converted, how decidedly, and how perfectly, the Acts of the Apostles show. “For they sold all that they possessed, and laid the prices of their things at the Apostles’ feet; and distribution was made unto every man according as he had need; and no man said that ought was his own, but they had all things common.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.4
… “that they may be one even as We are One.” And in the Acts of the Apostles; “And the multitude of them that believed were of one soul, and of one heart.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.6
… Let Stephen be killed, the Church of Jerusalem dispersed in confusion: out of it go forth burning brands, and spread themselves and spread their flame. For in the Church of Jerusalem, as it were burning brands were set on fire by the Holy Spirit, when they had all one soul, and one heart to God-ward.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.7
… But ye who are not as profane kept off from this chamber, hear ye what ye are, and say with her, if with her ye love (and ye do love with her, if ye are in her); say all, and yet let one say, for unity saith; “Tell me, O Thou whom my soul loveth. For they had one soul to Godward, and one heart.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 14.9
… Hear another testimony. You know how many believed, when they sold all they had and laid it at the apostles’ feet, that it might be distributed to each according to his need; and what saith the Scripture of that gathering of the saints? “They had one soul and one heart in the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 18.4
… and if undivided love, then perfect unity. For if the love that God put in men doth make of many hearts of men one heart, and doth make many souls of men into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, “They had one soul and one heart toward God:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 119.3
… Or, seeing we read a little further on in the same book, “For as many as were possessors of lands or houses sold them, and brought the prices of them, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.10
… of whom it is said in the Acts of the Apostles, “and of the multitude of them that believed, there was one soul, and one heart.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.9
… that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call anything his own, but all things might be to them in common, and they might have one soul and one heart unto God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.2
… of whom no one spoke of anything as his own, but to them all things were common.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 100.8
… I will admit no wicked man. How wilt thou admit no evil one?…Those who are about to enter, do not know themselves; how much less dost thou know them? For many have promised themselves that they were about to fulfil that holy life, which has all things in common, where no man calleth anything his own, who have one soul and one heart in God:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.14
… 13 ). What time? “But when the fulness of time was come, God sent forth His Son, made of a woman, made under the Law.” And where is Sion? “To redeem them that were under the Law.” First then were the Jews: for thence were the Apostles, thence those more than five hundred brethren, thence that later multitude, who had but one heart and one soul toward God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 133.2
… who sold all they had, and laid the price of their goods at the Apostles’ feet, as is read in the Acts of the Apostles. And distribution was made to each one as he had need, and none called anything his own, but they had all things common. And what is “together in unity”? They had, he says, one mind and one heart God-wards.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 133.5
… for Monos is one. Not one in any manner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means “one alone.” They then who thus live together as to make one man, so that they really possess what is written, “one mind and one heart,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 133.8
… It carries hay, and creaks. The wheel of a cart cannot cease from creaking. Thus there are many brethren, who do not dwell together, save in the body. But who are they who dwell together? They of whom it is said, “And they had one mind and one heart towards God.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 2.5
… Nor did any of them say that any of the things which he possessed was his own: but they had all things common; for as many as were owners of lands or houses sold them, and brought the price of the things which they sold, and laid it at the feet of the Apostles, and distribution was made to every man as he had need”),
John Cassian † AD 435 The Conferences of John Cassian 16.6
… “But the multitude of believers was of one heart and soul; neither did any of them say that any of the things which he possessed was his own, but they had all things common.”
John Cassian † AD 435 The Conferences of John Cassian 18.5
… They sold their possessions and property and divided them to all, as any man had need.” And again: “For neither was there any among them that lacked; for as many as possessed fields or houses, sold them and brought the price of the things that they sold and laid them before the feet of the Apostles: and distribution was made to every man as he had need.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.11
… But there can be no doubt that where there is single-minded love of the Lord, there is also single-minded delight in chains worn for the Lord’s sake: as it is written: “But the multitude of the believers was of one heart and one soul.”
Pope St Leo I the Great † AD 461 Letters 9
… Fatherly and brotherly conference, therefore, ought to be most grateful to you, holy brother, and received by you in the same spirit as you know it is offered by us. For you and we ought to be at one in thought and act, so that as we read
Pope St Leo I the Great † AD 461 Sermons 62
… and they all were “of one heart and of one soul
Pope St Leo I the Great † AD 461 Sermons 95
… who, leaving all that they had without difference at the voice of the heavenly Master, were turned by a ready change from the catching of fish to be fishers of men, and made many like themselves through the imitation of their faith, when with those first-begotten sons of the Church, “the heart of all was one, and the spirit one, of those that believed
Early Popes (Pseudo-Isidorian Decretals) Of the life in common, and of the reason why the Church has begun to hold property 1
… and distribution was made unto every man according as he had need. And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles’ feet;”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… Besides, as you read in the Acts of the Apostles, “There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.5
… For it is said, “The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness” to every one that was willing to believe. “And with great power,” it is added, “gave the apostles witness of the resurrection of the Lord Jesus,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… For observe what he says: “They were all of one heart and of one soul.” Behold, heart and soul are what make the “together.” “Neither said any of them that aught of the things which he possessed was his own; but they had all things common. And with great power the Apostles rendered their testimony ( ἀπεδίδουν ) of the resurrection.” (
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Tertullian † AD 220 De Fuga in Persecutione 12
… Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… 33 .) The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. “And great grace was upon them all. Neither was there any among them that lacked.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
“They sold them,” it is written, “and brought the prices, and laid them down at the Apostles’ feet.” (Recapitulation.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… who that will not indite thee as guilty of the greatest atrocity and misanthrophy, when he sees that thou disregardest the human race, and settest that of senseless creatures above men, and besides senseless creatures, even the furniture of thy house? Hast thou not heard the Apostles say, that they who first received the word sold both “houses and lands” (
St Jerome † AD 420 The Letters of St. Jerome 71.4
… you have made to yourself “friends of the mammon of unrighteousness that they may receive you into everlasting habitations.” Such conduct deserves praise and merits to be compared with the virtue of apostolic times. Then, as you know, believers sold their possessions and brought the prices of them and laid them down at the apostles’ feet:
St Jerome † AD 420 The Letters of St. Jerome 130.14
… We read in the Acts of the Apostles how, while the blood of the Lord was still warm and believers were in the fervour of their first faith, they all sold their possessions and laid the price of them at the apostles’ feet (to shew that money ought to be trampled underfoot) and “distribution was made unto every man according as he had need.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.6
… very near to spiritual things (for even in the temporal and carnal offerings and types, though they did not clearly apprehend their spiritual meaning, they had learnt to adore the One Eternal God,) were filled with such a measure of the Holy Spirit that they sold all their goods, and laid their price at the apostles’ feet to be distributed among the needy,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.3
… 2 ). The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. “A great King over all the earth.” Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.4
… Christ died and the disciples feared, and withdrew from that hope wherein they had been. …But, at that time some thousands of the Jews themselves, the crucifiers of Christ, believed: and because they had been found at hand, they so believed as that they sold all that they had, and the price of their goods before the feet of the Apostles they laid.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.37
… were of such sort, as that of them it is said in the Song of Songs, “Thy teeth—are like a flock of shorn ewes going up from the washing, all of which do bear twins, and a barren one is not among them.” For they then laid aside like as it were fleeces the burdens of the world, when before the feet of the Apostles they laid the prices of their sold goods,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 133.2
… All were from thence, and they first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles’ feet, as is read in the Acts of the Apostles.
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St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 1
… his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents, and going according to custom into the Lord’s House, he communed with himself and reflected as he walked how the Apostles left all and followed the Saviour; and how they in the Acts
St Basil the Great † AD 379 The Letters 150.3
… and he added too that no one ought even to permit himself the distribution of his own property, but should leave it in the hands of the person entrusted with the duty of managing the affairs of the poor; and he proved the point from the acts of the apostles,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… “For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles’ feet; and distribution was made unto every man according as he had need.” (
St John Chrysostom † AD 407 Homilies on Titus 6
… it binds together the body of Christ. Would you learn how excellent a thing it is? In the time of the Apostles, men selling their possessions brought them to them, and they were distributed. For it is said, “Distribution was made unto every man according as he had need.” (
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St Hippolytus † AD 235 On Genesis 1
… “His blood” (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.12.1
1. The names of the apostles of our Saviour are known to every one from the Gospels. But there exists no catalogue of the seventy disciples. Barnabas, indeed, is said to have been one of them, of whom the Acts of the apostles makes mention in various places,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… and distribution was made unto every man according as he had need.” ( v. 35 .) A great mark of honor this, that “they laid them at the Apostles’ feet. And Joses, who by the Apostles was surnamed Barnabas, (‘which is, being interpreted, The son of consolation.’)” (
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St Jerome † AD 420 The Letters of St. Jerome 58.4
… keep out of cities, I say, and you will never lose your vocation. My advice concerns not bishops, presbyters, or the clergy, for these have a different duty. I am speaking only to a monk who having been a man of note in the world has laid the price of his possessions at the apostles’ feet,
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1. And as they were speaking. — Peter alone is said to have spoken, in the preceding chapter, verse 12; but John approved Peter's words, as his companion and follower, and thus spoke through Peter. Add that John was not speechless, but full of zeal asserted and preached the same thing to the crowds surrounding him, which Peter had preached publicly. Came upon them. — The Greek epestesan can be rendered secondly, they pressed upon them; the Zurich version, they were present to them; the Syriac, they rose up against them. The magistrate of the temple. — The Zurich version, the prefect of the temple; Pagninus, the leader of the temple: for in such a great number of Priests, Levites and people from all Judaea, indeed from the whole world flowing daily to the temple, lest any tumult, disturbance or sedition should arise, a magistrate was instituted, as it were a praetor of the temple, says Bede, having his own attendants and soldiers, who would keep all in order, and would lead away to prison those who stirred up tumults or disturbances. Wherefore St. Chrysostom calls this magistrate "the commander of the soldiers of the temple." And this is what the Greek strategos signifies, namely some one as commander of the other soldiers: for it is in the singular number. Whence it is clear that the magistrate was military for apprehending the guilty, not however for judging or condemning them. Thus Sigonius, book VII On the Republic of the Hebrews, chapter XIII. And this was he who, sending with Judas the traitor his own men and other attendants, seized Christ in the garden, Luke XXII, 4. It appears therefore that this was one of the high priests, having as associates and soldiers lesser priests and Levites: for to these by God was committed the custody of the temple, Numbers 4. Thus Arias Montanus, Salmeron, Sigonius, book VII On the Republic of the Hebrews, chapter XIII, and others judge. The reason is, because the Jews would not have tolerated a Gentile praetor in a sacred place, indeed no Gentile was allowed to enter their temple under penalty of death, as Josephus testifies. The Romans, however, had and fortified with their garrison Antonia, which was a very large and fortified fortress adjacent to the temple, as Josephus teaches, book XV of the Antiquities, chapter XIV; and this both for the custody of the temple, and lest the Jews should make the temple a fortress and rebel against the Romans. To this fortress therefore and garrison a Roman commander or tribune was placed in charge, and if a more serious disturbance were stirred up in the temple, being summoned by the praetor of the temple he would run up with his soldiers, and would settle all the commotion. Such appears to have been the Roman tribune who ran up and seized Paul, and led him to the Barracks, which were in the fortress of Antonia, chapter XXI. And this much the arguments of Sanchez prove, who thinks the praetor of the temple was Roman, namely the prefect of Antonia, not Hebrew. Sadducees. — So called, as if they were just, or rather because they boasted themselves to be just (for in Hebrew צדיק tsaddic is called just), or rather from Sadoc, their founder, says Epiphanius, heresy 14. This was one of the sects of the Jews, sprung from the Samaritans: whence with them it received only the Pentateuch of Moses and taught that there is no resurrection, nor angel, nor spirit, Acts XXIII, 8, and consequently that the soul is not immortal; nor is there a Divinity directing human affairs, rewarding the pious, punishing the impious; but each one is the maker of his own lot and fortune. They were therefore the Jews as it were Epicureans, in fact saying that: "Eat, drink, play, after death there is no pleasure." Wherefore when Christ and the Apostles preached God's judgment and the resurrection of the good to glory, of the wicked to torment, they perpetually opposed themselves. See Josephus, book XIII of the Antiquities, chapter IX, and book XVIII, chapter II.
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2. Being grieved, — diaponoumenoi, the Syriac, being indignant; the Zurich and Pagninus versions, bearing it ill; others, being anxious. In Jesus, — Thus the Greek and Roman texts, not in Jesus. Already first, "in Jesus," that is in the name of Jesus, through Jesus. Thus the Zurich and Pagninus versions. Secondly, "in Jesus," that is concerning Jesus. For thus the Hebrews and Greeks often use "in" for "concerning": for properly Peter and John preached that Jesus had risen; from this, however, they collected, or left for their hearers to collect, that Jesus's disciples also through his aid and power would rise again. Whence thirdly, "in Jesus" could be explained, in the manner of Jesus: for often the Hebrew ב, that is "in", is taken for the neighboring כ, that is "as", in the manner of. For Christ rising is the cause of our resurrection, both exemplary, and meritorious and efficient.
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3. They put them in custody. — "In custody," namely in prison; the Zurich Bible, they gave (sent) into custody. This is the first imprisonment of St. Peter, which many others afterwards followed; for persecution and imprisonment are the mark of the Apostolate, no less illustrious and glorious than signs and wonders, as Paul teaches, II Corinthians XI, 23, and therefore he is accustomed to exult and glory in his chains. See what I noted on Ephesians III, 1. That the lame man who was healed was also imprisoned with Peter and John, as if to provide matter and object for the charge, will be evident from verses 7, 9 and 10. Now it was already evening, — namely after the ninth hour from sunrise: for Peter had healed the lame man at the ninth hour, in the preceding chapter, verses 1 and 7.
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4. But many of them who heard the word, — Peter's preaching, confirmed by the healing of the lame man and especially by his fearless and joyful constancy in prison, as St. Chrysostom says. Five thousand. — These five thousand are altogether different from the three thousand converted by Peter's first sermon in chapter II. Wherefore when added to them they made up the number of eight thousand: so many therefore were the faithful soon after, converted by Peter. Thus St. Jerome in chapter XL of Isaiah; St. Augustine, tract. 39 on John; St. Chrysostom here, Lyra and Bede, who adds that these five thousand were typologically prefigured to be converted by Christ, when he commanded the Apostles to feed five thousand men with a few loaves, Matthew XIV, 16. Moreover these five thousand were "men," as Luke says, to whom if you add women and children, of whom there is no doubt that very many were mixed in with so many men, the number was far greater, for the female sex is accustomed to be more devout than men. Behold here is verified that saying of St. Chrysostom, homily On Virtue and Vice: "A little leaven of the Apostles converted a great mass of flour; because the just hold their power not by the quantity of numbers, but by the grace of the Spirit." Now some hundreds of priests in a city scarcely convert as many hundreds of citizens, because the spirit of both has grown cold. Finally Sophronius, in the Fragment on the labors of St. Peter and Paul, which is found in volume VII of the Library of the Holy Fathers, asserts that St. Peter established a Church of ten thousand men: because namely his words were animated by the heavenly Spirit, and like darts burning with divine fire, they struck and inflamed the hearts of those who heard.
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5. That their rulers, etc. — This was a great council of 72 men, which in Greek is called sunedrion, and from this in Hebrew and Syriac Sanhedrin, first instituted by God, Numbers XI, 24 et seq., as I said there. It was composed not only of men from the tribe of Judah, as John Annius and Lucidus in the Brief of Times wish, nor only of priests, as Abulensis wishes, but of twelve princes of the twelve tribes, and of 24 princes of the priests, who presided over as many of their families, instituted by the command of God, and distributed into 24 classes by David, I Paralipomenon XV, 6. The presidents of these are frequently called in the Gospels, Acts, Ezra, etc., "Princes of the priests;" and from the other leading men of the people, especially the Scribes and Lawyers. In this council Christ was condemned, with Caiaphas the high priest presiding, who is named here, and his father-in-law Annas, Matthew XXVII, 1. Whence it is remarkable that those who had recently been so hostile and were hostile to Christ, dealt more mildly with his Apostles: but God's hand restrained their fury, and fear of the people, who believed in great numbers, lest they stir him up against themselves and be stoned by him. Elders, — who are advanced both in years and especially in the maturity of prudence and character, and therefore venerable to the people, as St. Gregory says, book XIX of the Morals, chapter XIII. Hence from these elders the Senate is said to be named, as Cicero says. Scribes. — Just as the Greeks called their wise men philosophers, the Chaldeans magicians, so the Hebrews called them סופרים sopherim, from ספר sepher, that is letter, or book. The Septuagint calls them grammateis, that is the literate; for it was their duty to write, teach, and interpret Holy Scripture. Thus Epiphanius, heresy 15; Josephus, book II Against Apion, and others. Hence Ezra is called a Scribe. Thus Apion, Philoponus and others were called Grammarians, that is the literate and learned, not only in Grammar, but also in Rhetoric, Philosophy and all literature.
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6. And Annas, a chief of the priests. — It appears therefore that Annas was already high priest. For he himself, together with Caiaphas his son-in-law, held the high priesthood in alternate years, purchased from the Romans, as it seems. You will say: A few weeks before, Caiaphas was high priest, who condemned Christ, John XI, 49; therefore Annas was not then priest. The Interlinear Gloss, Hugo and Gagneius answer that after the death of Christ, namely at Passover, according to custom Caiaphas, having completed his annual high priesthood, yielded to Annas. For the sacred year (which they used in assuming or laying down the high priesthood) among the Jews began from Nisan, that is March, and from Passover, as the first and greatest feast; and this from the decree of God, Exodus XII, 1. Add that Annas is placed before Caiaphas, because he was senior and father-in-law of Caiaphas, and thus so blessed and venerable that he saw all his sons, five in number, become priests, as witness Josephus, lib. XX Antiq., cap. VIII. Some think this Annas to be Jonathan, son of Annas, who, with Caiaphas removed, was made priest by the Romans, as witness Josephus, lib. XVIII, cap. VI, and they believe he was also called Annas from the name of his father. Whence also Nicephorus, in his Chronology, thus numbers the priests of this age: Annas, and of another family Ishmael; Eleazar, son of Annas; Simon, Caiaphas, son-in-law of Annas; Jonathan and Theophilus, sons of Annas. For the high priesthood was then annual. Thus Mariana. And Caiaphas. — Note: A little before, Peter in the house of Caiaphas, fearful, had thrice with an oath denied Christ; now, strengthened by the Holy Spirit received at Pentecost, before the same man he retracts his denial and generously confesses Christ, and thus he repairs and restores his former fall and scandal. That Caiaphas, the Scribes and Pharisees paid to God the just penalties of their deicide, and thus that Caiaphas, equally as Pilate, brought death upon himself, Nicephorus indicates, lib. II Histor., cap. X; indeed also Clement of Rome, lib. VIII Constit., cap. II, and from him St. Athanasius or rather Anastasius, Bishop of Nicaea, Quaest. XVIII in Script. John. — This was one of the five sons of Annas, and thus a priest, called by another name Jonathan, equal and upright in holding the high priesthood, whence Josephus praises him, lib. II Belli, cap. XXV. Alexander. — That he held the office of magistrate in Alexandria, celebrated equally in wealth as in virtue and piety, as Alabarch, that is Prefect of salt (for ἁλς to the Greeks is salt, ἀρχη prefect, prince), Josephus narrates, lib. XX Antiq., cap. III, and from him Baronius, in the year of Christ 34, who also adds: "This is Alexander Lysimachus, whose father Tiberius most sumptuously adorned the gates of the temple with silver and gold." As many as were of the priestly race, — that is of the high priestly, as the Syrian, Zurich and Pagninus versions translate it; for this is what the Greek archieratikon signifies. These were therefore the chief priests, namely the heads of 24 priestly families, as I said a little before. For these chiefs were called priests, over whom presided one high priest.
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7. In what power, — dunamei, that is by what power. Thus Pagninus and Vatablus. Have you done this? — not so much a miracle as a magical prodigy of the lame man healed; whence with contempt, says Oecumenius, they do not call it a miracle, but this, namely a well-known and famous sleight of hand, which we see in the lame man standing upright. They wished namely to overwhelm the Apostles with their authority and prejudice, so that they would confess that they had not wrought a miracle in the name of Christ, but something ridiculous by wonderful art, or magic. Thus Chrysostom. Truly Plato in the Theaetetus: "The authority of antiquity is often an evil prejudice." From what is said Lyra infers that the lame man himself was imprisoned with the Apostles, and was brought out of prison with them to the tribunal, stood present before Annas and Caiaphas, and this is evident from verse 19. For this presence of his seems to be indicated by the pronoun "this," namely the new and wonderful thing which you see in the lame man walking upright. Furthermore, that Christ was held by the unfaithful to be a magician and teacher of magic is evident from Luke XI, 14, and John VIII, 48, and the same thing concerning his age is testified by St. Augustine, lib. I De Consensu Evangel., cap. VIII. Whence throughout the Acts of St. Agnes, Lucy, Agatha and other martyrs, we read that Christians were accused by judges of magic, and therefore condemned to fire: for they believed their miracles, and especially that they came forth unharmed from beasts, racks and other torments, to be a magical work wrought by the power, not of God, but of the devil.
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8. Then filled with the Holy Ghost. — This is a new filling with the Holy Ghost, different from that which he received at Pentecost: for that was habitual, this is actual, namely whereby the Holy Ghost was actually moving, directing and strengthening Peter, so that he might freely, steadfastly and prudently answer, and profess the faith of Christ, namely that he had healed the lame man by his invocation and power. This is what Christ had promised to Peter and the Apostles, Luke XII, 11: "When they shall bring you before Synagogues, and magistrates, and powers, be not solicitous how or what you shall answer, or what you shall say; for the Holy Ghost shall teach you in the same hour what you must say." In like manner whenever Samson was about to perform some work of heroic fortitude, it is said first: "The Spirit of the Lord came upon Samson," namely inciting him, animating and strengthening him to undertake it then and to complete the work, Judges XIV, verses 6, 19 and seq. For heroic works, indeed, common and habitual grace does not suffice, but a new actual grace is required, and one greater and more powerful than the common. For often these works surpass and transcend the present habit of grace.
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9. If we this day are judged, — anakrinometha, that is, we are examined, we are called into question and examination. Thus the Greeks: that is, we are examined, as the Zurich and Pagninus versions render it; hence the Syriac, if we are brought to trial. The conditional word "if" depends on and is completed by "be it known unto all of you"; he could have said: "Because we are judged"; but for the sake of modesty he says: "If we are judged." In a good deed. — On account of a benefit, namely on account of the health conferred on the lame man. It is a Hebraism: for the Hebrew ב, that is "in", is often an index of price or merit, signifying "on account of", "because of", as if to say: We are called to account on account of merit for a crime: for we have done good to the lame man, and we are examined as if we were evildoers. Tacitly therefore he rebukes and censures the judges for inhumanity and injustice, who ought rather to have celebrated and rewarded this benefit. It is therefore Jewish and Pharisaic to interpret perversely and calumniate good deeds, even miracles, and to attribute them, not to the Holy Ghost, whose they are by right, but to vice, indeed to Beelzebub and the devil, as the Jews reproached Christ, Matthew cap. XII, verse 24. This is done by those envious of virtues and good works; which is therefore a sin against the Holy Ghost, as Christ teaches in the place cited. In what, — in what manner, how, by what force and power. Thus is the Hebrew במה bamme, that is "in what", understood. For this is a matter of mode or instrument, frequent among the Hebrews.
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10. In the name, — that is in the invocation, that is, by the invocation and power of Jesus. See the words at cap. II, verse 38. Of Nazareth, — sprung from Nazareth, a small town, and therefore despised by you, but exalted by God, when in the resurrection he made him the Nazarene, that is the one flourishing in life, immortality, fame and glory. See the words at cap. III, 6. Whom you crucified. — Note here the intrepid freedom and heroic spirit of Peter, by which in a public Council he objects to the judges the crime of deicide, so as to prick and move them to compunction: for the cross of Christ is the sole salvation of the world, and therefore was fearlessly preached everywhere by Peter, Paul, Andrew and the other Apostles. Morally: learn that truth, especially of faith, when one is legally and legitimately questioned about it, must be professed freely and boldly, even at the risk of life. The Scribes were asking, verse 7: "By what power, or in what name have you done this?" Peter answers truly and freely: "In the name of our Lord Jesus Christ, whom you crucified." Thus did all the Martyrs, and therefore were they crowned with martyrdom. God, — the Father, indeed also God the Son; but this the Scribes and Jews could not yet grasp, who had killed Christ because he said he was God and the Son of God; for this reason Peter is silent on this point, and says God in general. Thus Oecumenius. Stands. — Therefore the lame man himself was present in the Council, as having been brought out of prison with the Apostles, as I said at verse 7.
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11. This is the stone. — He cites Psalm CXVII, 22: "The stone which the builders rejected, the same is become the head of the corner;" which the Chaldean paraphrast explains of David, as if to say: David, first rejected by Saul and his followers, then made king, became as it were the cornerstone of the Synagogue, binding to himself Judah and Israel, that is, both the two and the ten tribes. Yet, although that psalm alludes to David—for there is in it a solemn rejoicing both of David and of the people over David's coronation in Hebron, or rather over the ark brought by him in peace to Sion, as appears from verse 19—nevertheless through the type of David it describes the glory and kingdom of the risen Christ, and the rejoicing of the faithful acclaiming him, verse 17, namely when the multitude on Palm Sunday acclaimed him as the Messiah king: "Hosanna to the son of David," Matt. XXI, 9. For just as David, so much more Christ, rejected by the chief priests and Scribes, who were as it were the architects of the Synagogue, after his resurrection became the cornerstone; inasmuch as he contains and binds together the whole building of the Church, namely Jews and Gentiles, indeed angels and men, as the Apostle explains at length, Ephes. II, 14 and seq. See the remarks there. Note first: The Psalmist, and from him Peter, uses the metaphor of a stone, when he calls Christ a stone, because he speaks of the building of the Church: but a building rises from stones. Whence in Hebrew there is an elegant paronomasia between אבן eben, that is, stone, and בנה bana, that is, he built: for from bana is derived eben, as if to say: From eben (stone) bana (he built) binian, that is, from stone he built his building, namely from Christ the Church; for this is the building and house of God, not material, but spiritual. Secondly, this stone is harder than marble: wherefore it can neither be consumed by decay nor cut by chisels, but remains unharmed forever: because it sustains the eternal building, namely the Church which shall endure forever, against which no force, and therefore the "gates," that is, all the powers of hell, can prevail, as Christ the rock asserted, and promised to Peter his vicar, Matt. XVI. Thirdly, this stone is approved by God, by angels and by the whole world and precious, as Isaiah says, cap. XXVIII, verse 16, because he himself is the price and ransom of the world, that is, of all men. Whence St. John, Apocal. XXI, 18, saw the heavenly Jerusalem built for him out of twelve most precious gems; jasper, emerald, amethyst, etc. For the Church, both militant and especially triumphant, is the most precious palace of God, whose stones are gems, namely the Apostles and the faithful excelling in every virtue; but the cornerstone and primary stone, and therefore most precious, is Christ. Of these things Zacharias prophesied, cap. IX, 16: "The stones shall be lifted up upon the earth." See the remarks there.
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12. And there is in no other any salvation. — There is no other who saves men, both in body, as He healed this lame man: thus St. Cyprian, book II Against the Jews, chapter XVI; and rather in soul, giving it grace, and through it after this life glory and eternal salvation. Whence the Syrian version translates it, there is in no other any redemption. Wherefore explaining this, he adds: Neither is there any other name, — that is, there is no other than Jesus Christ, in whose virtue or invocation we are saved. For "name" is taken for the thing named, or for the person whose name it is, namely for Christ, whom we invoke by His name, hoping and obtaining from Him salvation. It is a Hebrew metonymy. Thus it is said in Proverbs XVIII, 10: "A tower most strong is the name of the Lord," that is, the Lord invoked by His name. Thus throughout Scripture it commands to invoke the name of the Lord, that is, God Himself, Lord of all. Hence grave Theologians teach that after the Gospel has been promulgated to all men for salvation, that is, for acquiring justice and eternal happiness, explicit faith in Christ is necessary by a necessity not only of precept but also of means: for God "hath set Him forth to be a propitiation, through faith in His blood," Rom. III, 24. Wherefore Gentiles and Pagans cannot be saved unless they know and believe in Christ, even if they otherwise lived well. Thus Hugo of St. Victor, the Master of the Sentences, St. Thomas, Bonaventure, Alexander of Hales, Albert, Marsilius and Gabriel, whom Gregorius of Valencia cites and follows, II II, Question II, point 4. Morally: learn here how reverend, lovable and desirable the name of Jesus Christ ought to be to every faithful person, inasmuch as from Him alone we ought to expect salvation and every good, and how we ought to obey Him and imitate Him in all things, as far as possible. For "by this name alone our salvation stands." See what I said at chapter III, 6, and Philip. II, 10. Excellently Clement of Alexandria, Exhortation to the Gentiles: "There appeared," he says, "to men this very Word, who alone is both God and man, and is to us the cause of all goods, by whom instructed we live rightly, and are transmitted to eternal life." And at the end he says: "There is no other work of Christ than that man be saved." And St. Augustine, concord 1 in Psalm. CI: "Christ," he says, "is a pelican in being born, a night-raven in dying, a sparrow in rising again: because born in solitude," as a pelican; "suffering in the darkness of the Jews as in night, in transgression as in ruins," as a night-raven; rising again "he became as a sparrow flying, that is ascending singular on the roof, that is in heaven." And he did these three things that he might save us. The same, sermon 55 in St. John: "The Son of God," he says, "who is always in the Father truth and life, by assuming man became the way. Walk through man, and you arrive at God. Through Him you go, to Him you go, etc. Walk by morals, not by feet. For many walk well by feet, and walk badly by morals." And sermon 54, at the end: "He who possesses Christ by piety possesses all things, because through Him all things were made." Who is made the head of the corner. — He alludes to the building of Jerusalem, restored by Nehemiah, of which in Nehemiah chapter III, 19, it is said, "He built, etc., against the ascent of the strongest corner": for Jerusalem was a type of the Church, Nehemiah of Christ. But properly he cites Psalm. CXVII, 22. Head of the corner, — that is, principal and angular, so that namely he might join two walls, of the Gentiles and of the Jews, in himself as it were by a corner. Note: "Corner" in Scripture is a symbol of a prince, king and kingdom, because what in a building is a corner, in a door a hinge, this in a commonwealth is a king and prince: for he binds and unites all to himself. Christ therefore is called "corner," because he is king and prince of the Church. See the sayings of Isaiah XIX, 13. You will ask, who is this corner stone, whether the highest or the lowest in the building? Our Villalpandus, tome II in Ezekiel, page 477, thinks it is the highest. Christ, he says, was made the head of the corner, that is, in the highest corner, that is, in the stone which in the house stands out as a summit and pinnacle, or frontispiece, which the Hebrews and Latins call a battlement. Better others everywhere take the lowest stone. For alluding to this Isaiah, chapter XXVIII, 16, calls this stone "founded in the foundation"; and St. Paul, Ephes. II, 20, says all the faithful are built upon this stone, as it were ἀκρογωνιαίῳ, that is, the lowest corner stone. Christ therefore was made head of the corner in the foundation, that is, the corner stone foundational of the Church. For thus St. Paul and others everywhere call Christ the foundation of the Church, namely the first and lowest, upon which then rest twelve secondary foundations, namely the twelve Apostles, Apoc. XXI, 19. Arrogantly and impiously Calvin appropriates these things to himself, and boasts that he is the stone which was rejected by the Pope and the Roman Church, but was made by God the foundation and head of the Reformed Church, that is, the deformed Church. Thus that braggart dares to compare himself to Christ, and to make himself head and Pope of the Christian Church, when it is Satanic: otherwise let him himself give the signs by which he might teach that he was sent by God, namely miracles, prophecies, Scriptures, etc., which Christ gave.
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13. Seeing (θεωροῦντες, that is considering, contemplating) Peter's constancy, — παρρησίαν, that is freedom in speaking. Thus the Zurich Bible; Pagninus, boldness in speaking. For the Apostles, as Chrysostom says: "Not only by words did they show that they did not care about those by whom they were judged, and that extreme dangers were being threatened; but also by bearing, and voice, and countenance, in short by all things they demonstrated freedom before the people, through the things which they spoke." Without letters, — ἀγράμματοι, illiterate, who had not learned letters, as being mechanics and fishermen. Idiots. — "An idiot is one who, content with his own (for idios is proper) and natural idiom, or language and knowledge, does not know the studies of letters," says Bede. Whence Cicero in Pisonem: "You," he says, "more learned than Piso, more prudent than Cotta, more abundant in genius, counsel, wisdom than Crassus, you despise those things which those idiots, as you call them, held to be excellent." And they knew them, because they had been with Jesus, — they remembered having seen them with Jesus walking about and preaching. Whence Pagninus and the Zurich Bible translate, they recognized them to have been disciples of Jesus, and therefore as preaching and celebrating.
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16. What shall we do to these men? — "These words befit the vanquished, not the victors," says Isidore of Pelusium, book III, epistle 182. For they were then vanquished by "the evidence of the fact," says Lyra, then by the steadfast assertion of Peter and John, as much as of the lame man, all with one voice asserting that he had been healed in the name of Jesus Christ: wherefore they saw that they could not justly detain them in prison, much less scourge or kill them; and yet blinded by malice, they are unwilling to believe in Christ, nay they strive to suppress his name, preaching and memory. This is the impugnation of acknowledged truth, which is sin against the Holy Spirit. Whence they add:
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17. Let us threaten. — In Greek, with threats let us threaten, that is, as the Zurich Bible, let us threaten menacingly; Pagninus, let us threaten menacingly. Therefore with atrocious threats they attempt to strike them down and compel them to silence. That they speak no more in this name, — namely that they no longer preach, invoke and perform miracles in the name of Jesus Christ. Behold to what lengths the malice of envy and hatred rushes, so that it is unwilling to see truth as clear as light and begrudges it to others; nay, it even forbids his benefits and miracles, so salutary and indeed necessary to the people. Note the Hebraism: To speak in a name is the same as to speak the name, or concerning the name. Thus, Psalm CXVIII, it is said: "in thy justifications," that is thy justifications, namely precepts, "teach me."
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18. They charged, — παρήγγειλαν, which signifies both to charge and to command. Whence the Syriac and Pagninus translate, they commanded; the Zurich Bible, they decreed. This charge therefore was not a simple admonition, but an imperious command, and a threatening with threats of stripes and prisons, as preceded.
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19. Whether it be just. — The Zurich Bible and Pagninus, whether it be just in the sight of God that you rather hear us than God, judge. So much do they trust in the justice and rightness of their cause, that they make their enemies the judges of it, provided that, laying aside passion and prejudice, they wish to judge it from reason and truth sincerely as if standing in the sight of God. For he who seriously thinks that he stands before God, and believes him to be the judge and avenger of his judgments, words and deeds, he judges and feels rightly about all things. This therefore must be done by each wise and prudent man in any matter and deliberation, that, setting aside affections, he may determine before God that which, standing at the last judgment before the tribunal of Christ, he will wish to have determined. Note: The Apostles were not bound to obey the pontiffs and the Synagogue in this matter: first, because they were no longer subject to it, in that the old Synagogue had already ceased and died through the promulgation of the Gospel and the Church, and consequently all the authority and power of judging of the pontiffs; secondly, because the Synagogue in this cause was resisting God commanding the Apostles to preach Christ, and confirming it by miracles, lest the Synagogue could pretend ignorance. "For what?" says St. Bernard, epistle 7, "man commands, God forbids; and shall I hear man deaf to God?"
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20. For we cannot but speak the things which we have seen. — As if to say, Christ wished us to be witnesses of him, and therefore he made us his companions and Apostles: therefore the things which we have seen and heard concerning him, we cannot lawfully keep silent about. Secondly, because, as St. Gregory says, book I on book II of Kings, chapter I: "Drunk with heavenly wine they could not restrain themselves, and conquered by threats, they were unwilling to grow cold from the fervor of preaching." "We cannot therefore, that is we are unwilling," says the Gloss.
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21. Because all glorified, — ἐδόξαζον, that is they glorified God. Thus Pagninus, the Zurich Bible and others. Behold this people is wiser, more sincere, more equitable and more pious than their princes, and so "the voice of the people, the voice of God."
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22. For he was more than forty years old. — Since indeed he had been lame from the womb, as was said in chapter III, 2, and remained in this condition for 40 years, it was certain that this lameness was natural to him and had become his nature, indeed flowing from nature vitiated from the beginning, and therefore incurable by the powers of medicine and nature, indeed even by the powers of magic; and therefore Peter, who had healed him suddenly in one instant, did so not by the powers of nature, nor of magic, but by the powers of God through a miracle.
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23. They came to their own. — The Syriac version: to their brethren. All things, — ὅσα, the Syriac, Zurich, and Pagninus versions: whatsoever. Our version translates more significantly as "all things," that is, how great, how grave and atrocious the things were that they had said to them and threatened them with.
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24. With one accord. — Not only with one mind, but with one voice as it were, uttering the same words, not without great miracle, says Dionysius. For they all together uttered one and the same prayer which follows, with one and the same voice, certainly inspired by the Holy Spirit. For they press together their prayers, and therefore offer them armed to God, and as it were force Him, so that from Him they might obtain strength against the impending persecution, and, so to speak, wring from Him, so that He might confound the very counsels of the persecutors, and either break or soften their spirits and angers.
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25. Thy servants. — Thy servants: thus the Syriac version. It is a Hebraism, for servants are to their master as children to parents, disciples to teachers, young men to elders. Why did the Gentiles rage (some translate it, gnash their teeth). — St. Hilary, in Psalm II, understands by Gentiles the Gentile persecutors of Christ and Christians, especially the Roman Emperors, who stirred up against the Church nearly ten continuous and most atrocious persecutions over three hundred years until Constantine; but by peoples he understands the Jews, such as the chief priests and Scribes were here. Others more simply think that Gentiles are the same as peoples. For the Psalmist is accustomed in the second half of the verse to inculcate and exaggerate almost the same thing which he said in the first half, but in different words. The Gentiles therefore are peoples both of Jews and of Gentiles, banding together and rising up against Christ and Christians. That this is so will be clear from verse 27. In vain. — Hebrew ריק ric can be taken in two ways. First, as a noun, signifying empty, vain, and thus the Septuagint and from them St. Luke took it, translating κενά, that is, empty things. Second, as an adverb, signifying emptily, in vain, vainly, as if to say: The chief priests and Scribes agitate counsels for overthrowing Christ and the Church, and threaten us with destruction, but in vain and vainly, for they cannot overturn Thy counsel and decree concerning it: therefore fulfill what Thou hast decreed, and by the thing itself show that their threats and counsels are vain, scattering them as foam from the sea, as a bubble is dispersed and scattered by the wind.
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26. They stood. — Hebrew אויצבו yitiatsebu, that is, they stationed themselves, they raised themselves up; the Syriac, קמו kamu, that is, they rose up. Together. — Gathered in council, or conspired. Against the Lord. — Because although they worshipped God as the one Lord of all, nevertheless by persecuting the Messiah, or Christ sent by Him, they fought against God: for he who persecutes an envoy, or injures him, persecutes and injures the king whose place and person he holds.
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27. They were gathered together, — συνήχθησαν; the Syriac, they were assembled. In truth, — according to the oracle of David, Psalm II, already cited, as if to say: That which was already truly and in fact we have seen fulfilled in us. Thy child. — The Syriac, בריך berich, that is, thy son. For thus it is explained in verse 30. Whom thou didst anoint, — with the anointing of grace, both of hypostatic union, and of habitual and infused grace, as I said in chapter II, verse 36. With the Gentiles and the people of Israel. — Behold what I said in verse 25, that Gentiles and peoples are the same, is here clear. For Gentiles, or peoples, are called here Jews: for neither were Gentiles present in this council and assembly of Jews.
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28. To do what thy hand. — "Hand," that is, power, says St. Chrysostom, for the work of our redemption was accomplished by the power of death, sin, the devil and hell, through Christ's passion, as it were a most weak thing, and it was a work of the immense power of God. Secondly, "hand," that is, providence and direction: for we direct all things by hand. The sense is, says Oecumenius, as if to say, the Jews did not prevail against Christ, nor did they kill him by their force, and they did not blot out his name and faith, as they intended; but God moderated all things to his will and glory and brought all things to the best end, namely to the praise of Christ and the propagation of the Church. Thirdly, "hand," that is, operation: for God wrought the passion of Christ, and through it our redemption and the institution of the Church. Fourthly, "hand," that is, grace and beneficence (for these are done by hand); for the work of our redemption through Christ was a work of the highest grace and beneficence of God: "that the grace and power of God might be more wonderful, which from such hard souls, such dark minds, such hostile hearts, made for itself a faithful people, subject, holy," says St. Prosper, book II On the Calling of the Gentiles, chapter XV. And counsel, — βουλή; the Syriac, thy will; more significantly Our version renders it, counsel. For our redemption, equally as the Church founded by Christ, was a work of the highest wisdom and divine counsel, as St. Paul teaches, I Corinthians chapter II and elsewhere. They determined, — προώρισαν, that is, he predefined. To be done, — namely that Christ should suffer, for the salvation and exaltation both of the Church and of himself. Therefore Beza wrongly for "to be done" in the passive voice, puts the active "to do", and translates "what thou hadst determined to be done," as if the Jews, driven and impelled by the force of the divine decree, were led to the death of Christ, and thus God were the first author of so monstrous a work and crime, namely of the killing of Christ. For in Greek it is γενέσθαι, that is "to be done", not "to do". Thus Pagninus, the Zurich version and others everywhere. Whence the Syriac renders דמהוה demeheue, that is, that it should be done; therefore the Latin interpreter of the Syriac wrongly renders it actively, to be done. St. Peter therefore says, God had decreed from eternity the passion and death of Christ, but having first foreseen through conditioned foreknowledge the perverse wills of the Jews, namely that the proud, avaricious and impious chief priests and scribes would kill Christ, if God should set him before them reproving their vices and crimes; and by virtue of this decree he commanded Christ to undergo this passion from the Jews, and to suffer the cross and death. Secondly, God also decreed positively to permit the crimes of the Jews, and the force which they were about to inflict on Christ, so that Christ could suffer, and thus redeem the Church, which was the secret counsel of God, unknown to the Jews, indeed even to the demons. For God's providence and positive decree not only turns upon and touches that which is positively decreed by it, that he himself either by himself or through creatures should do; but also that which is decreed by it, that it should be permitted to be done by the impious. St. Leo declares this most excellently, sermon 16 On the Passion, where, having cited these words of Luke: "What thy hand and thy counsel determined to be done": "Is it," he says, "that the iniquity of those persecuting Christ arose from God's counsel? and that deed, which was completed by all the evil will of the traitor Judas and the Jews, did the hand of divine preparation arm? This is certainly not to be thought of the highest justice, because it is very different and very contrary, that which in the malignity of the Jews was foreknown, and that which in the Passion of Christ was disposed. The will to kill did not proceed from the same source as the will to die; nor did the atrocity of the crime and the patience of the Redeemer come from one spirit. For the Lord did not send the impious hands of the raging upon himself, but admitted them; nor, foreseeing what was to be done, did he compel it to be done, although he had taken on flesh for this very purpose, that it should be done." And further down: "That therefore the Lord Jesus Christ was willing to suffer the rage of those raging, in no way was he the author of their crimes, nor did he act that they should will these things, but he yielded that they could; and thus he used the madness of the blinded people, as also the perfidy of the traitor, whom from the enormity of the conceived crime, and by benefits he deigned to recall, and by words, assuming him as a disciple, advancing him as an apostle, warning him by signs, consecrating him in mysteries, so that to him nothing of benevolence should be lacking for correction, nothing of occasion should remain for crime." Tropologically: St. Prosper in his response to the objections of the Gauls, response 13, teaches that by a wonderful providence of God persecutions redound to the good of the Church, and therefore persecutors forge crowns for those whom they persecute. "Let there be considered," he says, "first the very cross of Christ, in which the merciful will of God, that His only Son should be slain for our redemption, was fulfilled by the great crime of the Jews. Let there be considered the glorious endurance of the Apostles, amid the roaring of their persecutors, crying out to God with this unanimous voice: And in truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod and Pontius Pilate, with the Gentiles and the people of Israel, to do all things which thy hand and thy counsel decreed to be done. Let there be considered finally the palms of innumerable Martyrs, by which a happy victory was won from the most cruel savagery of the unfaithful. Let the Apostle also be heard, instructing the Church of God unto perseverance in piety: In nothing, he says, be ye terrified by your adversaries, which to them is a cause of perdition, but to you of salvation, and this from God, Philip. cap. I. The same, answering the excerpts of the Genoese, to doubt 7, teaches from these words of Luke, "that it is in the power of the wicked to sin: but that in sinning thus, they do this or that wickedness, is not in their power, but in God's, who divides the darkness and ordains them; so that even what they do against the will of God is not fulfilled except by the will of God. For to will evil is most easy for the wicked, and it is certain that their damnable will is restrained by God's power, so that they cannot have the effect of their desire unless He permit it. But that God uses His wisdom and justice even in the works of the wicked, which proceed from their appetite, to fulfill His counsels and judgments, no one, even slightly learned in piety, is ignorant, who sees the most excellent will of God the Father, not sparing His own Son, but delivering Him up for us all." The Jews therefore, persecuting Christ and the Church, exalted them: for in killing Christ, they made Him the Saviour of the world and the founder of the Church; in killing the faithful, they made them martyrs, and destroyed themselves and the commonwealth; for this reason they were cut off by Titus and the Romans. Thus Haman, persecuting Mordecai, exalted him and destroyed himself. Thus the brothers of Joseph, selling him, made him a prince of Egypt. Behold how powerful, how wonderful, how faithful is God's providence toward His own!
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29. Regard their threats, — that thou mayest restrain them and turn them away from us; or arm us against them and strengthen us. Grant unto thy servants to speak thy word with all confidence, — μετὰ παρρησίας, which the Syriac first renders as clearly, manifestly, publicly; secondly, Pagninus, with all boldness: whence St. Chrysostom says the faithful here ask for an undaunted spirit; thirdly, others, with all freedom; fourthly, our author, with all confidence; for this involves or brings with it freedom, boldness, fortitude and constancy. For he who trusts in God is free, bold, intrepid and constant.
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30. In that thou stretchest forth thy hand. — As if to say: Thou wilt give us confidence to preach, if thou assist and confirm our preaching with thy hand, working through us for the invocation of Jesus Christ healings and signs, by which thou mayest testify to Him and conciliate faith with our hearers.
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31. And when they had prayed, the place was shaken. — First, that by this sign their prayer might be signified to have been heard by God, say Chrysostom, Bede and Lyra. Thus when Paul and Silas prayed in prison the earth was shaken, chapter XVI, verse 26. Second, that it might be signified that God was present with them, to bring aid against all terrors and enemies; for God is accustomed to show His presence and magnificence through the shaking of the earth, that He might strike fear and reverence into men. Hence when He descended upon Sinai, about to give the law to Moses and the Hebrews, the earth was moved at the presence of the Lord, Psalm CXIII, 6; Exodus XIX, 19. Hence Psalm LXXIV, 4, it is said: "The earth was melted (at the presence of God descending upon it) and all that dwell therein; I have established the pillars thereof." And Psalm CIII, 32: "He that looketh upon the earth, and maketh it tremble." See Ecclesiasticus XVI, 18. Third, that it might signify that God would be more terrible to their threatening enemies, and would disperse all their threats and terrors by a greater terror impressed upon them. Fourth, that it might indicate the nations and inhabitants of the earth, hearing the preaching of the Gospel, to be shaken by its fear and reverence and to be subjected to it. Thus Bede and Lyra: and this is evident from Haggai II, 7. Fifth, to sharpen the minds of the faithful against the pressing persecutions of the Jews. Sixth, the symbol of the earthquake is a sign and incitement of joy: for the earth seems to leap up for joy and to applaud the Apostles and servants of God. Thus Arator sings: Beneath the footsteps of these men therefore The broad earth is moved. Hence when Christ rose again the earth trembling applauded and leaped, Matthew, last chapter. The same thing happened to the chamber of St. Paulinus, Bishop of Nola, at his death: for the earth rejoiced, because it would soon receive in its bosom the body of so holy a man, and his soul would be sent up to heaven. As a symbol of this matter, when the people of Israel went forth from the land of Egypt, and proceeded through the dry bed of the Red Sea into the promised land, which was a type of heaven, "The mountains skipped like rams and the hills like the lambs of the flock," as if leaping for joy, Psalm CXIII. Seventh, the earthquake was a sign of the Holy Spirit coming upon them, who was about to give them confidence to shake and convert the earthly and hardened hearts of men. Whence explaining this, he adds: And they were all filled with the Holy Ghost. — Already at Pentecost they had been filled with the Holy Spirit, but as it were in habit; now they are filled with the same as it were in act, that namely in persecution they might speak the word of God with confidence, through the fiery tongues which they had then received. Whence St. Chrysostom: "They were rekindled," he says, "with the Holy Spirit, and the charism was rekindled in them." For which reason "now they fear not, because the Holy Spirit changed their heart," says St. Gregory in chapter X, book I of Kings. Hence we learn that the habitual grace of the just is not sufficient to overcome the pressing sharp temptations and persecutions that come upon them, but that for this work there is need of a new and frequent impulse and strengthening of the Holy Spirit, and that this ought to be sought and obtained by continuous and ardent prayers, as the faithful did here.
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32. And the multitude of them that believed had but one heart and one soul. — Note the word "multitude": for indeed the Christians had grown to eight thousand and more, as is evident from what has been said. Yet they were few, if compared with the Jews and Gentiles. But, as Chrysostom rightly says, Homily 40 to the people of Antioch: "Multitude does not consist in the number of persons, but in the excellence of virtue. Elias was one, but the whole world was not worthy to be reproved by him." Not physically, because each one had his own heart and his own soul: for there is not given one common soul, as it were a Platonic idea, communicating itself to individual beings; for although Aristotle says that Plato held this view in many places, yet Plato's meaning was otherwise; nor is there given one abstract intellect assisting individuals: for although some think that Averroes held this view, yet Averroes' meaning was far otherwise, as our Dandinus explains fully and learnedly in Book III On the Soul. Therefore the heart of the faithful was one and their soul one, not physically, but morally, that is to say, they were so united in minds and senses, as if all had one and the same heart and one soul. The reason was, first, because through perfect charity, they had perfect friendship among themselves: and this consists in equality and harmony of minds, as if in all there were one and the same soul: as the friend is another self, said Pythagoras. Second, because all had put on Christ, and in Him were supremely united both with Him and with one another: for things that are one with the same third thing are also one with each other. Thus they loved Christ and the disciples of Christ so much that they were prepared to die for Him, whom they had before demanded to be crucified, as St. Leo says, Sermon 11 On the Passion. Third, because all strove to know and fulfill not their own will, but God's will: and God's will is one and the same. Whence St. Gregory, in Chapter 1 of Book 1 of Kings: "Through the intention of reason," he says, "they looked only upon the Creator, and through the affection of love they desired to see only His face." Fourth, because all were possessed and ruled by the same Holy Spirit, whom Christ had asked the Father to give them for this purpose, saying: "Holy Father, keep them in Thy name whom Thou hast given me, that they may be one in will, as we also are one" in essence and substance, John XVII, 11. Whence St. Augustine, Tract. 14 on John, reads thus: "The multitude of them that believed had one soul and one heart in God;" because namely the bond of mutual charity was God and the Holy Spirit. Just as on the other hand "nothing is so troublesome to the demon as harmony, etc.; hence he bears with great difficulty to be held on earth, which he could not preserve in heaven," says St. Bernard, Chapter XLI On the Manner of Living Well. St. Augustine infers: "If charity," he says, "made one soul out of so many souls, and one heart out of so many hearts, how great is the charity between the Father and the Son?" Fifth, because all plainly and fully obeyed Peter alone, as their Father and Pastor of the Church. For obedience is the mother of union and harmony, as is evident in Religious communities, where it flourishes. Therefore one heart and one soul of the first faithful was, first, perfect mutual friendship and charity; second, the same Christ dwelling in each one and as it were animating them; third, the same intention of all toward God and God's will; fourth, the same Spirit acting and moving all; fifth, the same obedience and reverence of all toward St. Peter. Hear Origen, Homily On Elcana: "Why," he says, "are not all said to be one, whose heart and soul are described as being one? All always meditate upon one wisdom, think one thing, feel one thing, venerate one God, confess one Lord Jesus Christ, are filled with one Spirit of God. Whence deservedly all are called not only one, but also a single one, as the Apostle designated, saying: All indeed run, but one receiveth the prize, I Cor. Chapter IX, verse 24. Do you see plainly that all these is one?" Moreover this union among the early Christians flourished for a long time. Tertullian is a witness, who lived around the year of Christ 200. For he, in his Apology XXXIX, writes that the whole Evangelical law consists in charity to be shown to one another, so that the common saying of the Gentiles about Christians was: "See how they love one another, how ready they are to die for one another." And St. Pachomius. For when he was a Gentile and served in the army of Constantine the Great, and saw the charity, care and generosity of Christians toward poor soldiers, he was converted to Christ, became a monk, and indeed became the father and prince of monks, as his Life relates. Hence Christians of old called one another brothers. Moreover "it is better," says St. Augustine, sermon 25, or, as others number it, 27 (which sermon is also found among the Ambrosian sermons, no. 9 and 29) On the Words of the Apostle, "the brotherhood of Christ than the brotherhood of blood: for the latter is sometimes hostile to itself, but the brotherhood of Christ is peacefully uninterrupted. The former divides what is common among themselves with rivalry: the latter shares it with rejoicing." This union grew cold as the number of the faithful increased. Whence for the sake of preserving it, monasteries were instituted, in which there was such union and communion that St. Basil, Monastic Constitutions cap. XIX, marvels that "men coming from diverse nations and regions, through exact similarity of morals and discipline, have so coalesced as it were into one, that in many bodies there appears to be one mind only, and conversely many bodies are the instruments of one mind." Whence also St. Gregory, in cap. I book I of the Kings, teaches that the name of monk signifies not only solitude and union with God, as St. Dionysius says, Ecclesiastical Hierarchy cap. X, but also fraternal union, namely the unanimous agreement and harmony of many in the same worship and service of God: for this is the music most pleasing to God. Thus also St. Augustine, in Psalm CXXXII, explaining that passage: "Behold how good and how pleasant it is for brethren to dwell together in unity!" teaches that it was first fulfilled in these early faithful, who had one heart and one soul; and afterwards in Monks, who derived their name from this, namely from μόνος, that is, one, alone. "For those who," he says, "live so as to make one man, so that it is truly for them what is written, one soul and one heart; many bodies, but not many souls; many bodies, but not many hearts: it is rightly said μόνος, that is, one, alone." Wherefore a sign of flourishing discipline and virtue and religious life in a monastery or college is evident, if great union of minds and charity flourish in it. But for retaining and increasing it, Cassian, Conference 16, cap. VI, teaches that two things are necessary: first, that all desires for riches and any earthly thing be eliminated; second, that each so cut off his own will, that he wishes to stand by another's judgment rather than his own. Plato wished for it in the idea of his Republic, Dialog. V, but could not find the way to reduce it to practice among men. "This city therefore," he says, "or republic, whether gods somewhere, or sons of gods inhabit it together, certainly they are blessed and filled with all joy." For this reason the Apostle so often commends this union to the faithful, and especially Ephesians IV, 1 and following. See the things said there. Moreover abbot Anub prescribed to the brothers this manner of living in harmony: "We," he says, "who are seven brothers, if you wish us to remain together, let us become like this statue, which when treated with insults is not disturbed." Thus it is found in the Lives of the Fathers, book V, cap. XV On Humility, no. 11. And book VII, cap. XLII, abbot Agathon, when a young man asked him in what manner he could and should live with the brothers, answered: "Observe above all, that as you enter among them on the first day, so conduct yourself for the remaining time, and fulfill your pilgrimage with peace." The same again: "If you live," he says, "with your neighbor, be like a stone column, which if injured, does not become angry; if glorified, does not become proud." Moreover how pleasing to God this unanimity is, learn from this oracle of God. It was revealed to the celebrated anchorite Blessed Macarius that two women, who were the wives of two brothers, were holier than he, because in the same house for fifteen years they had lived so harmoniously that they never had any quarrel, or spoke a harsh word to one another, as Rufinus relates in the Lives of the Fathers, book III, no. 97. Nor did any one of them say that anything which he possessed was his own. — They therefore renounced the ownership and dominion of things, from zeal and vow (as will be evident in chapter V, verse 1) of poverty equally as of charity and common life. The first Christians in Jerusalem alone did this (who, being holier than those who would follow, wished to give them a heroic example of perfect holiness), but not in other provinces of the Gentiles, to which Paul preached. For that these possessed their own things and had their own wealth and lands is evident from the collections which he commands to be made for the poor, I Cor. XVI, 1, and from alms to be distributed to poor Christians, to which he exhorts them, II Cor. VIII and IX and elsewhere, and in St. John's Epistle I, chapter III, verse 17. Wherefore the heretics erred, called Apostolici from their imitation of Apostolic life, whom Pelagius followed in the time of St. Augustine, and now the Anabaptists, while they wish this voluntary purpose of the Hierosolymites to be a precept, not an evangelical counsel. Calvin errs on the other side, who thinks they retained dominion of goods, but shared them willingly and liberally with other Christians. For they did not have anything as their own, but all things were common to them, as Luke says: therefore they renounced dominion for themselves, and transferred it to the community, that is to the whole Church. Add that Ananias and Sapphira, chapter V, were punished with death, because they reserved to themselves their goods previously consecrated by them. You will ask, why did those first faithful in Jerusalem embrace poverty so eagerly? I answer: First, because they had heard from Christ and the Apostles that it is the first and highest beatitude: "Blessed are the poor in spirit, for theirs is the kingdom of heaven," Matt. V. Again, Christ established poverty in the perfection of virtue and of Christian life, not formally (for the perfection of this life formally consists in charity, but of the future life in the vision and enjoyment of God), but causally, namely because poverty strips us of love of earthly things, so that it may fill us with love of God and heavenly things. Hear St. Jerome, epistle 150 to Hedibius, Question I: "Do you wish," he says, "to be perfect, and to stand in the first rank of dignity? Do what the Apostles did: sell all that you have, and give to the poor, and follow the Saviour, so that you follow the naked cross naked and alone. Do you not wish to be perfect? but do you wish to hold the second rank of virtue? give up all that you have, give to your children, give to your relatives." The same to Nepotian: "The best," he says, "steward is he who reserves nothing for himself." The same in the Epitaph of Nepotian to Heliodorus: "Nepotian," he says, "having laid aside his belt and changed his garb, whatever military savings he had, he distributed to the poor. For he had read: He who wishes to be perfect, let him sell all that he has, and give to the poor, and follow me. And again: You cannot serve two masters, God and mammon. Except for a cheap tunic and a covering like it, by which his body was protected from cold alone, he reserved nothing more for himself. His very dress, following the custom of the province, was notable neither for neatness nor for slovenliness." And further down: "Let them possess riches under the poor Christ, which they would not have had under the rich devil, and the Church will receive them rich, whom the world held before as beggars: our Nepotian, trampling on gold, pursues papers; and just as in the flesh he is a despiser of himself and walks adorned in poverty, so he investigates the whole adornment of the soul." The same to Rusticus, epistle 4: "Follow the footsteps of those whom priesthood makes humbler and poorer: or if you desire perfection, go out with Abraham from your country and kindred, and go where you know not. If you have substance, sell and give to the poor; if you do not have, you are freed from a great burden: follow the naked Christ naked: it is hard, great, difficult; but the rewards are great." Second, because poverty directly opposes and destroys cupidity, which is the root of all sin and evil. For from riches arise all vices, and especially pride and arrogance, and gluttony and lust: for these riches provide arms and fuel. "All that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life," namely gluttony (and lust), avarice and pride, says St. John, Epistle 1, chapter II, verse 16. But from avarice arise pride and gluttony: therefore it itself is the root of all sin. Hear Paul, I Timothy chapter VI: "Having food and wherewith to be covered, with these let us be content. For they that will become rich, fall into temptation and into the snare of the devil, and into many unprofitable and hurtful desires, which drown men into destruction and perdition. For the root of all evils is covetousness, which some coveting have erred from the faith, and have entangled themselves in many sorrows." Third, because poverty frees man from a thousand distractions and cares, and makes him free and unencumbered to devote himself to wisdom, contemplation, the Gospel and divine things. Whence St. Bernard: "Do not, he says, love (earthly goods) which when possessed burden, when loved defile, when lost torment." "Are not these the very things which when desired inflame, when obtained become vile, when lost vanish?" says St. Augustine. And St. Chrysostom, homily 47 on Matthew: "If, he says, you wish to behold the soul of a man loving gold, you will find it like a garment eaten away by ten thousand worms, so is it perforated everywhere by anxieties, and corrupted by sins and full of rust. But not such is the soul of the voluntary poor, but rather it shines like gold, gleams like a gem, flourishes like a rose. There is no moth there, nor thief, nor anxiety about the affairs of this life, but thus it conducts itself like an angel. It is not subject to demons, nor does it attend the King, but attends God; it does not serve with men, but with angels; it does not have the earth as treasure, but heaven; it does not need servants, but rather has servants the possessions and thoughts, which rule over things. What therefore is better than this poor man? But he does not have horses and a chariot: but what need has he of these, who ought to be carried upon a cloud, and to be with Christ?" Fourth, because the reward and recompense of poverty promised by Christ are heavenly riches, immense and eternal. Just as therefore the merchant is wise, who with one gold coin buys merchandise, which he will afterwards sell for ten gold coins; so much more is the Christian wise, who with poverty buys divine riches. For poverty makes man a pilgrim of the earth, a citizen of heaven, a companion of angels, a member of God's household: the poor man therefore is alone, rich in heaven. Whence St. Augustine in Sentences, sentence 250: "He is rich, he says, who is such that he despises in himself whatever it is from which pride is wont to arise, he is poor before God," and therefore a heavenly, angelic and divine man. For angels and the Blessed look down from on high and laugh at this tiny point of earth and all its riches and endowments. "For it is the mark of a noble and great soul to admire nothing except God," says St. Cyprian. Wherefore truly and excellently Climacus, step 17: "Poverty, he says, is the renunciation of the cares of the world, the way to God without hindrance, the expulsion of all sadness, the foundation of peace, the purity of life, which frees us from all cares of transient life, and makes us perfectly fulfill God's commandments." For poverty makes the mind, abstracted from the love of temporal things, not think that it has here a permanent city, but with Abraham always seek the future one, whose artificer and founder is God, Hebrews XI, 10. Fifth, because poverty causes a man to cleave wholly to God, and to place in Him all his hope and love: wherefore God in turn embraces him with the vicarious arms of His providence as His own, and enriches him not only with all grace, but also with all things necessary to life. For this is the hundredfold which Christ promised to the poor, Matt. XIX. And the Psalmist, Psal. LIV, 23: "Cast thy care upon the Lord, and He shall sustain thee," which verse St. Francis was accustomed to give to his brethren as provision for their journey. And Psal. XXXIII: "The rich," he says, "have wanted and suffered hunger, but they that seek the Lord shall not be deprived of any good." Wherefore St. Bernard, serm. 21 in Cant., teaches that what Christ said of Himself: "If I be lifted up from the earth, I will draw all things to myself," is common to all His brethren, to whom all things are not only added, but also subjected, provided they free themselves from earthly things and raise themselves above them. "If this be so," he says, "let not the rich of this world, brethren of Christ, think that they possess only heavenly things, because they hear Him saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Let them not, I say, think that they possess only heavenly things, because they hear only these in the promise. They possess also earthly things, and indeed as having nothing and possessing all things, being so much the more masters as they are less desirous. Finally, to the faithful the whole world is riches. Wholly indeed, because truly both adversities and prosperities, all things equally serve him and work together for his good. Therefore the avaricious man hungers for earthly things like a beggar, the faithful man despises them like a master. The one in possessing begs, the other in despising keeps." Sixth, because Christ the Lord, the Word and Wisdom of the eternal Father, came down from heaven to earth, that He might sanctify the price and dignity of poverty not only by word, but also by example: "I," He says, "am needy and poor," Psal. XXXIX. Wherefore He chose a poor mother, a carpenter father; nor did He wish to be born in a house, but in a stable; nor in cradles, but in a manger, and that a borrowed one. Throughout His whole life He possessed nothing of His own, but lived on the alms of others: "The foxes," He says, "have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head," Matt. VIII. He instituted His disciples and Apostles not as rich men, but as fishermen, plebeians and poor men. Wherefore in poverty they followed Christ, St. Peter, Paul, the Apostles and all disciples, and in later ages the Prelates and Apostolic men, St. Basil, St. Gregory of Nazianzus, St. Chrysostom, St. Martin, St. Augustine, St. Gregory, etc. This study of poverty flourished in the peace of the Church under Constantine the Great. For after the age of Martyrs, which was before Constantine, there followed the age of Monks and Anchorites, whose leader and standard-bearer was holy Anthony, whose life written by himself St. Athanasius brought to Rome, and by it moved many rich and powerful Romans to imitate it: among whom the first was St. Marcella, as St. Jerome says in her Epitaph. At the same time Gallicanus, betrothed to Constantia and son-in-law of Constantine the Great, and Roman Consul, leaving all things, built a hospital at Ostia on the Tiber, in which he himself, poor, served the poor and the sick; who afterwards was slain by Julian the Apostate, and crowned the study of poverty with the laurel of martyrdom. The same zeal was aroused shortly thereafter by the example as much as by the word of St. Paulinus, who from being a Roman Consul embraced the monastic life, and was thereafter created Bishop of Nola; likewise St. Jerome, when he withdrew with St. Paula to Bethlehem and thereby drew Roman nobility thither. Moreover, St. Paula was so enamored of poverty, and so distributed all her possessions (which were most ample and opulent) to the poor, that she did not leave herself even an obol, but greatly desired to be buried in another's shroud; which indeed came to pass for her. Her daughter Eustochium followed the mother, and the others as well, and her son-in-law Pammachius, who, made a monk from being a Roman Consul, converted his house into a church, which even now is seen inscribed with the title of St. Pammachius, and is called St. John and Paul: whom therefore St. Jerome, his inspirer, celebrates wonderfully in his Letter to the same Pammachius On the Death of Paulina his wife: "To us," he says, "after the sleep and slumber of Paulina, the Church has brought forth Pammachius a monk as a posthumous child, patrician by the nobility of father and spouse, rich in almsgiving, sublime in humility." And soon after: "Who would believe that a great-grandson of Consuls, and the glory of the stock of Furius, would walk among the purple of Senators clad in dark tunic, and would not blush before the eyes of his companions, so as to mock those who mock him? The pearl shines in filth, and the splendor of the purest gem radiates even in mud." And further down: "Now all the Church of Christ speak of Pammachius, the world marvels at the poor man, whom it knew hitherto as rich, etc. We have left behind small things, and we possess great things. With a hundredfold return the promises of Christ are rendered, etc. Crates the Theban did this, Antisthenes did this: the disciple of Christ ought to accomplish more than the philosopher of the world, that creature of glory and purchasable slave of popular favor and rumor. It is not enough for you to despise riches, unless you follow Christ. Christ is sanctification, without which no one shall see God. Christ is redemption, the same redeemer and price. Christ is all things, so that he who has left all things for Christ may find one in place of all, and may freely proclaim: The Lord is my portion, etc." And shortly after: "Whether you read, or write, or keep vigil, or sleep, let the trumpet of love always sound in your ears, let this clarion awaken your soul; maddened by this love, seek in your bed him whom your soul desires, and speak confidently: I sleep, and my heart watcheth. And when you have found him, and held him, do not let him go." He then adds concerning Pammachius's hospice: "I hear that you have made a hospice in the Roman port, and have planted a shoot from the tree of Abraham on the Ausonian shore: first among monks in the first city, you follow the Patriarch first. These things I admonish you, dearest brother, with the affection with which I love you, that you offer not only money, but yourself to Christ as a living sacrifice, holy, pleasing to God, and imitate the Son of Man, who came not to be ministered unto, but to minister. However much you humble yourself, you will not be more humble than Christ. Though you walk with bare feet, are clothed in dark tunic, equal yourself to the poor, enter with dignity the cells of the needy, carry water yourself, chop wood, kindle fire; where are the chains? where the blows? where the spitting? where the scourging? where the cross? where death? And when you have done all these things, you are surpassed by your Eustochium and Paula, if not in deed, certainly in sex." These and many more things St. Jerome scattered throughout. St. Benedict, St. Bernard, St. Dominic, and St. Francis followed these in the institute of poverty, and St. Francis loved poverty so much that he espoused it as a bride to himself and his followers. Whence, being often asked by the Brethren, "What virtue would most commend us to Christ and make us pleasing to Him?" he answered with joy: "Poverty; for this is the way of salvation, the source of humility, the root of perfection, which produces the most noble fruits and many of them, but hidden and known to few." For this reason, he himself at Rome at the tomb of St. Peter and Paul, supplicating with tears that they would instruct him from the treasure of poverty, merited to see them, who, greeting him with a kiss, said: "St. Francis, because you ask for what Christ and the Apostles kept, we assure you that your desire is heard: behold the treasure of holy poverty is perfectly granted to you and your followers; and whosoever shall embrace it shall be secure of the kingdom of blessedness and shall be blessed by the Lord." Hence he himself used to say: "The poor man is a type of Christ, who for us became needy, that by His poverty He might make us rich; whoever therefore curses the poor man curses Christ. On the other hand, money is to the servants of God nothing other than the devil and a poisonous serpent." His disciple and daughter in the Religious institute, St. Clare, although she was noble and wealthy, distributed all her possessions to the poor, instituted an Order of poor Religious women, and openly professed that her community would be stable and pleasing to God so long as it was rich in poverty. For this reason she asked of Pope Innocent III and obtained a new and hitherto unheard-of privilege of poverty, which the Pontiff himself wrote with his own hand. When afterwards Pope Gregory IX urged her to admit possessions into the Order and actually absolved her from the vow contrary to them, she answered: "I will not, Holy Father, be absolved from the following of Christ in perpetuity." Moreover, she herself rarely went before others in example: for although she was afflicted with a grave illness for twenty-eight years, nevertheless she clothed herself in a simple tunic and rough cloth, perpetually and constantly wore a hair shirt of pig's bristles against her bare flesh, went barefoot, ate poor and meager food, did not sleep in a bed, but on the ground or upon boards. Her Life contains these and many more things. Finally, so great and so varied and illustrious are the goods of poverty, that even pagan philosophers and princes have sought it, either that they might be free for wisdom or for the governance of the commonwealth, and they became most renowned thereby. Hence St. Chrysostom, in book II Against the Vituperators of the Monastic Life, compares the poor with wealthy kings, Diogenes with Alexander, Plato with Dionysius, Socrates with Archelaus, and teaches that those were more glorious in their poverty than these in their kingdoms. He also praises Epaminondas, a Theban prince, who, when called to an assembly and could not come because he was washing his garment and had no other, was more remarkable and illustrious to all the distinguished men who came there than they. Crates the Theban, says St. Jerome, in epistle 13, threw a great weight of gold into the sea, saying that he could not philosophize well enough while rich: "I will sink you," he said, "lest I be sunk by you." Seneca, a great eulogist of poverty and frugal life, in epistle 17: "If you wish," he says, "to have leisure of mind, you must either be poor or like the poor. Wholesome study cannot be pursued without care for frugality." Apuleius, in the Apology: "Poverty," he says, "is among the Greeks just in Aristides, kind in Phocion, vigorous in Epaminondas, wise in Socrates, eloquent in Homer." But hear Aelian briefly recounting their heroic deeds of poverty, truly worthy of remembrance, in book XI of his Miscellaneous History, chapter IX: Aristides, he says, son of Lysimachus, who accomplished many great things both at home and in war, and imposed tribute upon the Greeks, left behind at his death not enough to pay for his funeral; Phocion also was poor; yet when Alexander sent him one hundred talents, he asked: "For what reason does he give me these?" When they answered: "Because he judges you alone among all Athenians to be a good and honest man." "Let him then," said he, "allow me to be such." Epaminondas also, son of Polymnis, was poor. When Jason sent him fifty gold coins: "You are beginning," said he, "to do me an injury." And having borrowed fifty drachmas from a citizen as traveling money, he set out for the Peloponnese. When word was brought that his armor-bearer had received money from some captive: "Give me," said he, "my shield. You, however, buy yourself an inn in which to live. For you will no longer wish to face dangers, now that you have become rich." Pelopidas, when his friends reproached him because he took no care for money matters necessary for sustaining life: "And, by Hercules," said he, "it is a useful thing, but for this Nicomedes," pointing his finger at a certain man who was lame and maimed. Scipio, having lived fifty-four years, neither bought nor sold anything; so content was he with little. When someone showed him a shield elegantly equipped, he is said to have replied: "Yet it is fitting that a Roman citizen place his hope in his right hand, not in his left," namely in the sword which is carried in the right hand, not in the shield which is carried in the left. Ephialtes, son of Sophonidas, was very poor; although his friends would give him ten talents as a gift, he did not accept: "These," said he, "would compel me, if I held you in respect, to grant something beyond what is just; but if I did not regard you, I would seem most ungrateful." Thus Aelian. Equally worthy of remembrance are the things which Antonius recounts in the Melissa, part I, sermon 33: Democritus, he says, hearing someone complaining about his poverty, said: "If you do not desire many things, few things will seem many to you. For contracted desire makes poverty equivalent to riches." The same man used to say, "The condition of the poor is much happier than that of the rich. For the poor are not harassed by the greatest evils, such as plots, hatred, envy, to which the rich are daily exposed." Aristides, when a rich man threw his poverty in his face, said: "Poverty will bring me nothing evil, but riches will bring you not a few disturbances." Aristotle used to say, "Poverty lacks many things, but insatiability lacks all things." Cato said that honest poverty was far to be preferred to impious riches; for the former is usually a cause of pity, the latter of reproach. Thus Antonius. Such also are the things which Stobaeus recounts, sermon 95. Socrates, when Archelaus wished to enrich him, ordered word to be sent back: "Because four choenices of flour were sold for an obol in Athens, and fountains poured forth water. For if my resources do not suffice for me, yet I suffice for them, and thus they also suffice for me." Diogenes, when someone reproached him for his poverty, answered: "Wretch, what do you say? But I have never seen anyone exercise tyranny because of poverty, but all because of riches." The same man called poverty a virtue "self-taught," that is, which is learned by itself. The rich need many precepts in order to live frugally, to exercise the body, not to be drawn to pomp, etc., all of which poverty teaches of itself: therefore it compels one to virtue. Thus Stobaeus. The same Diogenes used to boast that he was ἄοικος, ἄπολις, ἀπάτρις, ἀχρήματος, ἄσιτος, καὶ ἐφημερόβιος, that is, lacking a home, a city, a fatherland, money, having no fixed abode, but wandering and living from day to day. Thus Laertius, book VI. Thus in our own age we have heard Henry IV, who later became king of France, joking about himself, that he was a king without a kingdom, and a husband without a wife, and a commander of war without money. Plutarch, in his Life of Lycurgus, relates that Lycurgus, when asked "how Sparta could remain safe and unconquered against enemies?" answered: "If you shall be poor, and no one shall require more than another. For hope of plunder invites the enemy against the wealthy, nor can he easily escape who is hindered by baggage and impediments. Moreover, those are safer from the incursions of enemies among whom there is equality, and from equality comes concord." These things they saw by the light of nature, and did for the sake of the republic, philosophy and praise: but they could not rise to Evangelical poverty, which brings about the communion of goods, and which is undertaken for the love of God alone and of eternal life. To this the first Christians rose, whose life was therefore an interpretation of the Gospel and the doctrine of Christ, as St. Augustine teaches, in his book On Lying, chapter XV: "Divine Scripture," he says, "contains not only precepts, but also the life and customs of the just; so that, if perchance it is obscure how that which is commanded (or counseled) should be understood, it may be understood in the deeds of the just." All things were common to them. — Because they had made their own things common. Therefore all things were possessed in common, and thus each one, in place of one thing previously his own, by contributing it to the common fund, possessed all the things of the others in common. This therefore, as it is more convenient and profitable, so it detracts nothing from poverty and perfection, as is evident in most modern Religious communities, who possess goods in common: although some, in the pursuit of greater renunciation and trust in God, wish to have nothing at all, not even in common, but to live from day to day by begging. Moreover, this communion of goods was born from communion of souls, "so that those who were held by the same fellowship of religion, enjoyed the same fellowship also of life; so that those to whom was one faith, to them was one substance; those to whom Christ was common, to them also was common the means of sustenance. Charity seeketh not her own," says St. Augustine, sermon 27 On the Words of the Apostles, who in book VI of his Confessions, chapter XIV, relates that before his conversion he had discussed with his companions the plan of undertaking a common life, so that, removed from the crowds, they might live at leisure: "So that," he says, "we might pool one household from all; so that through the sincerity of friendship there would not be one thing of this person and another of that, but what was made from all would be one, and the whole would be each person's, and all would be all's. And it pleased us that two each year, as if magistrates, would care for all necessities, the rest being at rest. But afterwards when he (Romanianus, one of our companions) began to think whether the women would allow this, whom some of us already had, and we wished to have, that whole plan, which we were firmly establishing, burst asunder in our hands, and was broken. From that we turned to sighs and groans, and our steps to following the broad and beaten ways of the world."
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33. And with great power. — In Greek, δυνάμει, that is, power, strength. Thus the Syriac, Zurich, and Pagninus. This strength consisted both in confidence and boldness in preaching Christ, and in performing miracles, as they had asked God, verse 29. They rendered. — As a deposit committed to them by Christ. For this is what ἀπεδίδουν means. Thus Chrysostom.
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And great grace was upon all of them. — Both because "they had grace with all the people," as he said in chapter II, verse 47, that is, they were lovable and gracious to all the people; and because God was loading them with his grace and spiritual gifts, which shone forth in their countenance, words and every action: whence Pagninus translates, "great grace was upon all of them"; and properly, because the faithful in their mutual intercourse showed great grace, benevolence and beneficence, so that they seemed to be brothers, indeed angels and sons of grace. Whence the Zurich version translates, "and grace (the Syriac, goodness) was in all of them." That this is the meaning is evident from the reason which he adds: "For neither was there any one needy among them," etc.
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35. And they laid it at the feet of the Apostles. — Both out of zeal for humility and reverence toward the Apostles: whence Hugo and the Gloss think that they, bending their knees, offered their possessions to the Apostles; and in order to show contempt for riches, as if these were not to be handled by hands, but trampled under feet, whence Arator: And they teach that gold should be trampled, which they place beneath their steps, From which earthly cares come to the breast; and in order to show that they were not so much conferring a favor as receiving one from the Apostles. Hear St. Chrysostom, in I Corinthians, chapter XI: "They esteemed it a greater thing to be received by them than to give gifts; for this is chiefly to despise riches, this is to feed the hungry Christ, if you do it without arrogance and ostentation, and thus give as if you yourself seem to give more benefits than the giver." You give earth, nay a particle of earth, and you receive heaven. Finally, St. Chrysostom here, homily 11, endeavors to persuade this devotion of the first faithful and communion of goods to his fellow citizens of Constantinople, that they should bring all their possessions into common and live in common, promising them a like blessing of God, so that nothing should be lacking to anyone, but all things necessary for life should be present in abundance: but among so great a multitude of citizens (for there were at least one hundred thousand Christians in the city, as he himself says) of the rich and wealthy he was not able to persuade them to this. Wherefore this community of life and equality among the first faithful in Jerusalem lasted only a short time; soon it passed from them to priests and clerics; from these it immediately departed to Monks and Religious, who alone retain and guard it. Moreover, from this reverence of the first faithful toward the Apostles, there seems to have flowed the ancient custom of prostrating oneself at the feet, not only of the Pontiff, but also of Bishops and holy men, according to the oracle of Isaiah XLIX, 23: "With face bowed to the earth they shall adore thee, and shall lick up the dust of thy feet." See the things said there. Thus St. Domna, a most illustrious and beautiful woman, twenty-four years old, presiding over the sacrifices to the gentile gods, reading the Acts of the Apostles, was converted to Christ, and instructed by Cyrillus, Bishop of Nicomedia: thence, because she had read in the Acts of the Apostles that the first faithful had done this, whatever she had, such as gems, treasures and precious garments, she carried to the feet of Cyrillus to be distributed to the poor. Wherefore, accused and cast into prison, after a long struggle she was crowned with martyrdom in the time of the Emperor Maximian: thus from the Acts of the Martyrs of Nicomedia, Baronius, vol. II, in the year of Christ 293.
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36. Joseph indeed. — St. Luke sets forth the example of this one man, both because he was an illustrious man and foremost among the faithful; and because he will afterwards make frequent and magnificent mention of him: for he himself was a companion of St. Paul, appointed by the Holy Spirit to evangelize the Gentiles everywhere; and also because this his offering and gift was extraordinary; for Alexander the monk, in the Life of St. Barnabas, relates that he, though very wealthy, sold not some small plot of land, but a very extensive estate decorated with magnificent buildings for the sake of Christ, and laid the price at the feet of the Apostles; and by this means he prepared himself for the apostolate, and merited to be raised to it, concerning which see chapter XIII. Who was surnamed Barnabas by the Apostles. — He is therefore different from Barsabas, who was put forward with St. Matthias, and was set aside in the apostolate, chapter I. Although both were called Joseph. Thus St. Chrysostom. Which is interpreted son of consolation. — That is, wholly consolatory, full of consolation, a great consoler, bringing consolation to all. He gives the reason why the Apostles changed his name, or rather gave Joseph the surname Barnabas, namely because Barnabas means the same as son of consolation. And such was Joseph: First, because by this his illustrious example of offering he brought consolation to the Apostles and edification to all, whom he therefore eagerly imitated. Second, on account of his remarkable gentleness, cheerfulness, sweetness of speech, grace, and holiness, he was endowed with the grace of consoling the afflicted and wretched. Thus Alexander in his Life. Third, because he consoled the poor with his alms. Thus Oecumenius. Note: This interpretation seems to some not to have been added by St. Luke, but by an Interpreter, and inserted into St. Luke, both because Luke is not accustomed to interpret etymologies, and because this interpretation does not seem to agree with the etymology. Yet it is certain that St. Luke inserted it, because it is found not only in the interpretation and Latin Bibles, but in the very autograph Greek text of Luke, and indeed in the Syriac as well. For Luke wished to give the reason why Joseph was surnamed Barnabas, namely because he was full of consolation, which in Hebrew signifies Barnabas. Thus the name Elymas is interpreted magician, chapter XIII, 8. You will ask: How does Barnabas in Hebrew signify son of consolation? First, Erasmus and some others derive the name Barnabas from בר bar, that is, son, and נפש naphas, that is, he breathed, as if to say, Son of breathing and refreshment, namely consolation in the heat of temptations and tribulations: for from naphas is said נפש nephes, that is, soul, spirit, breath, breathing that refreshes and consoles the heart: as among the Greeks ψυχή, that is, soul, is said from ψύχω, that is, I refresh, as Plato says in the Cratylus. Yet it is objected that Barnabas is written with a "b", but naphas with a "p", unless you say that these two letters, being labials and of nearly the same sound, are interchangeable, as the Germans interchange them, when for "b" they say "p". For Barnabas they say Barnapas. Erasmus adds that he doubts whether for Barnabas one should read Barnachum, that is, son of consolation; for nacham properly signifies to console. Yet all manuscripts have Barnabas, not Barnachum, and thus we shall afterwards hear him called in the apostolate and company of Paul. Second, "Barnabas" is properly said as if בר נבי bar nabi, that is, son of a Prophet: for a Prophet is he who exhorts and consoles (whence in Greek he is called son of παρακλήσεως, that is, both of exhortation and of consolation). For this is his office, as Paul says, I Corinthians XIV, 31. Hence in chapter XV, 32, Luke says: "And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them." Hence also Isaiah, the prince of Prophets, "comforted those that mourned in Sion," as Ecclesiasticus says, chapter XLVIII, 27. Whence Isaiah, chapter XL, 1, proclaims: "Be comforted, be comforted, my people, saith your God: speak to the heart of Jerusalem;"; and chapter LXI in the person of Christ: "The Spirit of the Lord is upon Me, etc., that I might console all that mourn, and give to them that mourn in Sion a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of heaviness." Thirdly, Pagninus, in the Hebrew Names, derives Barnabas from bar and נבע naba, that is, he eructated, emanated, gushed forth, bubbled up, spoke forth. Whence מביע mabbia is a vein, fountain, gushing forth, ebullitions, as if to say, Son of ebullition and of bubbling forth speech, that is, one flowing with discourse, that is, a consoler. For those who are eloquent and flowing in words, whose speech bubbles forth in the mouth as it were, are wont to excel in the grace of consoling and cheering. For they are as it were veins and fountains perpetually emanating sweet waters of bland and pleasant speech, by which the troubled heart is refreshed, restored and consoled. Perhaps also the root naba in that age properly signified to St. Luke to console. For indeed the Hebrew and Syriac tongue was very much restricted, and therefore we are ignorant of many words and meanings of words of that age. For the text of Luke seems to require this in this place. It favours this that from naba, by aphaeresis of the letter nun, the modern Syriac baia seems to be derived, that is, to console; whence buino for our Syrians is consolation. Hence also the Syriac Lexicon: Barnabas, it says, is the same as son of consolation, or son of refuge; but it does not indicate the etymology, perhaps because it was foreign, for example, ancient Cypriot. For Barnabas was a Cypriot. Or rather the etymology is Syriac as already stated, namely baia, that is, he consoled, he cheered; whence mebaita is consoler, that this is so is evident from the Syriac interpreter, who interprets Barnabas in this place as ברא דבויאא bera debviaa, that is, son of consolation. Levites. — Although indeed Levites, Num. XVIII, 20, are forbidden to possess fields in Judaea, yet not outside it, indeed not even in Judaea, if they be only pastoral ones for feeding cattle, as is evident from Num. XXXV, 3. Whence Hugo thinks this field of Barnabas was in Cyprus; Alexander, however, in the Life of St. Barnabas, says it was in Judaea. A Cypriot by birth. — For Jews after so many captivities were scattered throughout the whole world, and everywhere among the nations had fixed their homes, as they have also now fixed them. Alexander adds that Barnabas, born in Cyprus, dwelt in Jerusalem, and there together with Stephen and Saul was instructed in the sacred Letters by Gamaliel; and finally came to Christ together with his cousin John, who was surnamed Mark, in whose house this new church of Christ began to grow, as I said in cap. I. Whence St. Epiphanius, haeres. 1; Eusebius, lib. III Histor., cap. XXXIII, and others, relate that Barnabas was one of the 72 disciples of Christ. Furthermore Sophronius, Patriarch of Jerusalem, in a Fragment on the labours of St. Peter and Paul, which is found in tome VII of the Library of the Holy Fathers, relates that the wife of St. Peter was the daughter of Aristobulus, brother of Barnabas, from whom he had a son and a daughter. Sophronius is supported by Helecas, Bishop of Caesaraugusta, in the Additions to the Chronicle of Lucius Dextrus and M. Maximus, which was found and published in the year of the Lord 1393 at Caesaraugusta. For thus he writes: "St. Peter is held in honour in Spain, and his wife Concordia suffered at Rome under Nero, not long before he himself suffered. She was (as M. Maximus teaches in the epistle of St. Peter) the daughter of Aristobulus, that is, Zebedee, and Salome, mother-in-law of St. Andrew, who married another sister of Concordia, and of James and John. But Aristobulus, surnamed Zebedee, was the brother of Barnabas the apostle of the Lord. The same Zebedee and Barnabas were cousins of John, surnamed Mark, and grandsons of Mary, where Christ celebrated the last supper, and where the Holy Spirit came upon the Apostles." Thus therefore according to Helecas, Barnabas was the brother of Aristobulus, who was called by another name Zebedee, and was the father of St. James and St. John the Apostles, of whom therefore Barnabas was uncle, as also of the wives of St. Peter and St. Andrew: wherefore these chief Apostles were blood relatives or affines. Furthermore concerning Zebedee, the brother of Barnabas, Helecas adds this: "In Britain the memory of many Martyrs is celebrated, especially of St. Aristobulus, one of the seventy-two disciples, who was also called Zebedee, father of James and John, husband of Mary Salome, who went to Rome with Peter: thence, leaving his household, he was sent as Bishop to England, and fell as a martyr in the second year of Nero." And below concerning his wife: "The memory," he says, "of St. Mary Salome, mother of St. James and wife of Zebedee, is celebrated among the Spanish, who when she had reached the age of ninety in the year of Christ 42, under James, son of Alphaeus, Bishop of Jerusalem, on the 24th of May most holily departed to heaven in Italy, and is said to rest at Veruli, and her death was ennobled by many miracles." The same is related by the people of Veruli. As for the others, being new and not transmitted by others, let the credibility rest with Helecas and Sophronius.
Machine translation from the Latin, not reviewed.
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v. 2 dolentes quod docerent populum et annuntiarent in Iesu resurrectionem ex mortuis; de sadducaeis vide ad Matth. 3,7; dicit Iosephus paucos quidem, sed πρώτους τοῖς ἀξιώμασι illorum opinioni suffragari (Antiq. 18,1,&). Dum Petrus Iesum praedicat suscitatum ex mortuis, in uno hoc exemplo i. e. in Iesu persona, docet resurrectionem. Argumentum sermonis esse potius exspectaremus, uti fere habetur in codice D : annuntiare Iesum in resurrectione, i. e. resurrexisse. Solus quidem Petrus dicitur loqui; at Ioannem quoque docuisse , patet ex v. ἐς. Notat CÀr. : « tu mihi perpende, quomodo qui quaesierant proditorem ad Christum tradendum, hic ipsi manus iniiciunt ferociores facti et impudentiores post crucem א
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v. 3 et iniecerunt in eos manus et posuerunt eos in custodiam 1n crastinum; erat enim vespera; nam hora nona post solis ortum ascendebant in templum ; populi concursus, oratio Petri, quae certo multo prolixior erat quam paucis illis 3,12 refertur, tempus occupabat, ita ut iam immineret vespera nec esset tempus sufficiens ad synedristas convocandos et iudicium insütuendum. Quem vero fructum praeclarum tulerit miraculum et institutio apostolorum de Iesu, patet v. ἃ muti autem eorum qui audierant verbum crediderunt , et. factus est numerus virorum quinque millia; ea occasione quinque millia credidisse aliqui explicant (cf. Salm. Lap. Har. Calm.); at verbis potius indicatur id effectum esse, ut nunc numerus credentium esset quinque millia; neque enim dicitur προςετέθησαν, ut supra 2,51; « duo namque Lucas narrat et multos credidisse et factum esse numerum virorum quinque millia, atque ita narrat, ut alterum altero secernát. At si is numerüs coetui Christianorum, qui iam erat, tunc acerevisset, non 60 modo Lucas, opinor, rem narrasset; sed ita simplicius, certius et clarius : eorum autem qui audierant verbum érediderunt virorum quinque millia, nihilque praeterea addidisset » (Patr. similiter Beel. Feit.). Non numerari mulieres áliqui censent neque pueros (Bee/. Patr. Feit.); alii putant ἄνδρες dici, uti ψυχαί 2,&1 vel uti Matth. 14,35 sensu generaliori. Res iam eo devenit, ut a summo Iudaeorum magistratu ignorari aut negligi ulterius non potuerit. Palam enim in templo annuntia- = batur Iesum quem synedristae crucifigendum curaverant resurrexisse, crimen eorum denuntiabatur, auctor salutis unus praedicabatur Iesus et qui ei 56 addicebant in dies et numero et auctoritate crescebant;
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v. 5 factum est autem tn. crastinum , ut. congregarentur principes eorum scil. ludaeorum, 6/ seniores et scribae , totum itaque synedrium, quod constituebatur ex magistratu religioso, principibus sacerdotum, magistratu civili, senioribus, et doctoribus legis; ;:
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6 generali appellatione dicuntur qui auctoritate in plebem valent; quandoque putant ἄρχοντες esse eosdem ac principes sacerdotum, qui alias nominari solent, si de synedrio agitur; cf. Matth. 16,91; 21,81. Marc. 11,27; 15,583 etc (Felt. Wendt, Bl.) in lerusalem, εἰς ἼΞερ., rure accersitos esse in urbem aliqui censent haud improbabiliter; eo enim anni tempore vitam rure agere ob regionis amoenitatem et messem sane erat iucundum et saepe utile. Aliqui insigniores ex principibus nominantur v. 6 et Annas princeps sacerdotum et Caiphas, qui in condemnatione Iesu partes egerant praecipuas (Ioan. 18,13; 11,549. Matth. 26,3. 57 seq.); Annas socer erat Caiphae qui erat pontifex (ab anno 18-36 p. Ch.); verum Annas plurimum auctoritate valebat et Caiphas ex'eius consilio et arbitrio munus administrabat; vide quae dixi in Comment. Luc. p. 156; Annam in toto Aaronis genere, in omnibus sacerdotum familiis principatum gessisse, ideoque eo titulo insigniri Patr. censet; et Ioannes et Alexander et quotquot erant de genere sacerdotali i. e. pontificali scil. ex iis qui ἀρχιερεῖς nominabantur. Secundum talmudistas eo tempore i. 6. annis quadraginta ante urbis excidium celeberrimus erat lochanan ben Zaccai (cf. Lightfoot ad .ב 1.); verum incertum est, sitne is quem hic Lucas nominat. Ibi non est spernenda lectio in codd. B, D ᾿Ιωνά- θας; nam ᾿Ιωνάθης filius Ànnae pontificis nominatur apud Iosephum Antiq. 18,5,3. Pariter incertum quis fuerit Alexander; nominatur quidem Alexander Lysimáchus, frater Philonis, alexandrinus, Alexandrinorum alabarches, omnium (teste Iosepho) in ea urbe suo tempore et genere et divitiis primus, pietate quoque conspicuus; « nihil est quod vetet credere eum per eos dies fuisse Hierosolymae ac pro dignitate et auctoritate qua pollebat ac pro eius erga templum meritis admissum in synedrium » (Patr.; de eo vide Iosephum, Antiq. 19,5,1; 18,8,1. 3; 90,5. 2). . Sollemni tot virorum nobilium consessu homines simplices posse confundi et a proposito deterreri synedristae exspectabant;
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v. 7 et statuentes eos in medio, ut ipso conspectu augustissimi concilii metus iis offerretur et perturbarentur omnium oculis in se directis, ?nferrogabant : in qua virtute aut in quo nomine fecistis hoc vos? quaerunt de sanatione; haec enim nota erat nec poterat negari et ab ea occasionem ceperant apostoli praedicandi Iesum et denuntiandi orimen synedristarum. In quo nomine sanationem 'effecissent, .syne- 0718/86 ignorare non poterant. Quaerunt tamen sperantes fore ut vel non auderent Iesu nomen invisum pronuntiare vel exterriti .inepte rationem redderent; quod si fieret, facile res eo modo potuit plebi exhiberi, ut nullatenus in Iesu gloriam memoriamve sanationis fama redundaret. « Nunc recordare verborum Christi : cum auteni tradent vos in synagogis, ne solliciti sitis, quid aut quomodo loquamini; Spiritus enim Patris vestri est qui loquitur in vobis » (Chr. cf. Luc. 19,11)
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v. 8 tunc repletus Spiritu sancto Petrus dizit. ad eos; iam enim plane alius est Petrus, summa libertate. fortitudine, sapientia ex dono Spiritus loquitur : principes populi et seniores, audite, eos cum honore nominat (Oec. )
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v. 9 si nos hodie diiudicamur ἀνα- 05506 usu forensi : examinamur, interrogamur, in benefacto hominis infirmi, in quo iste salvus factus est, ἐπὶ εὐεργεσίᾳ, in ius vocari, ἃ iudicibus quaestionem institui propter beneficium homini infirmo collatum, rem esse satis iniquam Petrus innuit; ἐν τίνι qua re vir iste sit sanatus, si de hoc quaestio iudicialis instituitur,
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v. 10 notum sit omnibus vobis et omni plebi Israel, « strenue illos.a principio perstringit et carpit, quod de beneficio in ius vocent, ac si diceret : utique oportebat nos ea de re coronari atque ut beneficos promulgari; nünc autem in ius vocamur, quia bene fecimus homini infirmo, non potenti, non nobili, quamquam et in hoc quis invidisset » (CÀr.)? quia 1n nomine Domini nostri Iesu Christi Nazareni, hoc nomine pronuntiato et Iesu Nazareno invocato, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc tste adstat coram vobis sanus; verba sunt plena fide, fortitudine, acri reprehensione iudicum. Quaestioni ita respondet, ut una et removeat scandalum crucis praedicans Iesum crucifixum a mortuis esse suscitatum et eundem Messiam esse doceat, simul probans divino esse testimonio fir-. matum quod affirmet; nam ad huius Iesu invocationem patratum: esse miraculum (cf. Beel.); cum emphasi additur in D etc. : in alio autem nullo (Cyp.). | . Atque eiusdem Iesu effatum, quo iam alias duces populi perstrinxerat (Matth. 21,42. Marc. 12,10. Luc. 22,17) illis in memoriam . revocat
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v. 11 Aic est lapis qui reprobatus est a vobis aedificantibus, vos debuistis domum Dei aedificare; at eum in quo tota Dei structura innititur, reiecistis; at hic ipse est qui factus est in caput anguli, lapis angularis, qui fecit utraque unum (Eph. 2,14), qui est fundamentum et fultura domus Dei, adeoque metaphora relicta caput, princeps, rex populi Dei et regni Dei. Verba deprompta sunt ex Ps. 117, quo Messiam designari Iudaei agnoscebant (vide Comment. Matth. II p. 237); eo etiam utitur Petrus in priore sua epistola 2,4. Et quia Iesus factus est lapis angularis, necessario consequitur
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v. 19 et non est in alio aliquo salus 1. e. tota ratio et causa salutis, pacis, beatitatis nostrae reposita est et conclusa in eo solo; nec enim aliud nomen est sub coelo datum hominibus, magis emphatice graece : neque enim aliud nomen exsistit sub coelo τὸ διδόμενον ἐν ἀνθρώποις quod inter homines datur, quod generi humano conceditur, in quo oporteat nos salvos fieri δεῖ ex divina ordinatione et consilio; nomen Iesu i. e. eius persona, ipse et quod de se manifestavit. Ipse est unus mediator Dei et hominum; ipse propitiatio pro peccatis no- Stris (cf. 1 Tim. 2,6. 1 Ioan. 2,9). Hac generali affirmatione docet Petrus etiam tempore veteris foederis non potuisse haberi salutem nisi a Messia , fide in eum explicita seu implicita, et revera propter Christi merita praevisa in vetere foedere omnis dabatur gratia (cf. Ioan. 1,17). — Bene notat Salm. de hac Petri oratione : « vide quam nihil seditiose faciat, sed fatetur principatum eorum, sicut oportebat, donec palam pateret illius politiae reprobatio; nihil dicit contumeliosum etiamsi in libertate loquatur. Neque statim dicit in nomine Iesu miraculum editum, sed paulatim disponit eos ad audiendam veritatem, nec declinat in levitatem adulationis, sed detegit eorum atrocissimum delictum crucifixionis Christ ». At illis ipsis quoque spem salutis offert, quasi dicens : « videte an adhuc eum reprobare velitis; hoc enim certum est, vos aliunde salutem quam per ipsum habere non posse; hoc ergo consulite, quomodo maxime vobis eum promereamini ». '
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v. 13 videntes autem Petri constantiam et Ioannis παρρησίαν fiduciam dicendique libertatem ; quamvis loannes non loqueretur, tamen eadem animi sententia et fortitudo ex vultu, habitu cognosci potuit, comperto quod homines essent sine litteris qui scil. in scholis rabbinorum minime vacassent legis studio 6/ idiotae, imperiti (Bed.); qui caret munere publico, dignitate, et qui in aliqua re, arte, scientia non est versatus vocatur comparatione instituta cum magistratu, homine docto, artis perito etc. idiota ; quare etiam homo plebeius eo nomine designari potest. Et haec notio hoc loco videtur converire; habetur enim oppositio ad legis doctores et ad magistratum religiosum et civilem in hac utraque designatione, admirabantur, nam talem orationem, defensionem, accusationem , adhort&tionem minime exspectabant 66 ab homine indocto, rudi, plebeio talia dici.et tanta libertate coram augustissimo consessu perorari, quis non miraretur? et cognoscebant eos quoniam cum Iesu fuerant; synedristae, -saltem multi vel plerique, non adfuerunt, cum apostoli in custodiam tradebantur; quare nunc demum discunt videntes apostolos eos antea fuisse cum Iesu. Quare quod D códex habet τινὲς δὲ ἐξ αὐτῶν ἐπεγίνωσχον ὃ ὅτι etc. non est 805 re. Sanationem effectam esse certo constabat; eius enim testis adstabat
Res aliter evenit ac synedristae volebant. Apostoli nullo modo exterriti sunt vel perturbati neque ullam praebuerunt ansam, qua nomen [esu posset obscurari. Potius ita optime suas egerunt partes, ut illi οἱ ad mirarentur et ipsi ancipites haererent;
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v. 1& Aominem quoque videntes stantem cum eis , qui fortasse simul cum eis tamquam socius tumultus in carcerem fuerat abductus (B/.); hominis autem: constantiam laudat Chr., quod in ipso iudicii loco eos non reliquerit; niAil poterant contradicere; quod factum erat non poterant negare. Quare etiam nihil excipere poterant contra id quod Petrus dixerat argute eos verberans, cur ob beneficium praestitum iu iudicium raperentur (Salm.). Verum quam maxime molestum lis erat quod nomine Iesu sanatio erat. facta. Quid statim resporiderent aut quo se verterent non habebant. Quare inter se deliberare coeperunt
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v. 15 iusserunt autem eos foras extra concilium secedere et conferébant ad t1nvicem
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v. 16 dicentes : quid faciemus , ποιήσωμεν faciamus, vox est haesitantium quas partes eligere expediat et quomodo rem valde molestam componant, Aominibus istis? quoniam quidem notum signum factum est per eos omnibus habitantibus Ierusalem , manifestum est et non possumus negare; en eodem modo loquuntur de discipulis , quo antea de Iesu : quid facimus quia hic homo multa signa facit (Ioan. 11,87). Negassent libenter, si potuissent. Sed propter evidens miraculum quod omnibus iam notum erat non poterant audere. apostolis poenam.decernere propter nomen Iesu praedicatum. Unde persuasione minisque utendum esse rati sunt
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v. 17 sed ne amplius divulgetur ti populum, comminemur eis ne ultra loquantur in nomine hoc ulli hominum; quam odiosum sit nomen declarant abstinentes addere quale vel cuius sit nomen. Dummodo nomen Iesu silentio prematur, satis putant provisum esse. Cum rationibus destituantur quibus apostolos compescant, ad minas convertüntur (Saim.);
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v. 18 et vocantes eos denuntiaverunt, παρήγγειλαν iniperarunt , ne omnino loquerentur φθέγγεσθαι, ne üllum quidem sonum ederent, > ne muttire quidem, multoque fortius quam λάλεῖν, cum c0. ad sontiim magis quam ad verba referatur » (B/.), neque docérent in nomine Iesu, ἐπὶ τῷ ὀνόματι, ita scil. ut persona Iesu et quod de eo ipsi sciant sit fundamentum, cui ratio docendi innitatur, ut quasi super hoc fundamentum doctrinae aedificium construatur. Apostoli autem liberum dant et intrepidum responsum, quo illos modeste et prudenter suae admonuerunt iniustitiae (Sa/m.) ν.
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19. Petrus vero et Ioannes respondentes dixerunt ad eos : st iustum est in conspectu Dei, sitne iustum coram Deo, iudice Deo, εἰ adhibetur interrogativum , eodemque modo si etiam in lingua vulgari, vos potius audire quam Deum, iudicate; « tanta est veritatis confidentia, ut Petrus etiam statuat hostes ipsos 1101605 ; nam saltem pudore victi non poterunt negare hane veritatem » (Saim.). Iam a Christo acceperant mandatum praedicandi in nomine eius (Luc. 24,47. Act. 1,8); unde Petrus dicens Deo esse obediendum Christum aperte Deum nominat; hanc necessitatem sibi impositam affirmant; quare licite se tacere posse negant
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v. 90 non possumus quae vidimus et audivimus non logut, quae in Iesu testes oculati perspeximus, quae ab eo didicimus et iussi sumus praedicare, haec loquendi necessitas nobis incumbit; nam vae mihi, si non evangelizavero (1 Cor. 9,16). Synedristae non habent quid reponant; neque audent eos punire ob libertatem loquendi; timent populum qui miraculum admiratur; unde repetunt suam iniunctionem minis additis, qua ipsa comminatione ostendunt se nescire quo se vertant nec posse impedire quominus nomen Iesu reddatur gloriosum
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v. 1 at illi comminantes προσαπειλησάμενοι minis etiam severioribus intentalis dimiserunt eos , non invenientes quomodo punirent eos, τὸ πῶς cf. 22,30; Luc. 1,62; 9,46; 19,48; > hic usus fere Lucae proprius est, ut articulus anteponatur enuntiato interrogationis obliquae » (BDl.); nullatenus invenire poterant aliquem praetextum eos puniendi seu causam, propter populum quia omnes clarificabant id quod factum f «erat in eo quod acciderat, 35552700 τὸν Θεόν Deum glorificabant in eo quod factum fuerat. Si ergo ullo praetextu apostolos punivissent, timendum erat ne tumultus fieret. Lectio vulg. certe est corrupta. Iam 26006 notat : « melius habetur in graeco: omnes enim glorificabant Deum in eo quod factum fuerat; et quod in nostris codicibus additum est : in eo quod acciderat, in graeco non habetur », neque id habet Dion.; et gig. honorificabant Deum in facto. Denuo apparet perversitas ducum ac principum eadem quam contra Iesum eiusque signa exhibuerant. Apud magnam autem plebis partem obtinetur finis signi, scil. ut Dei gloria illustretur et homines ad cognitionem veritatis adducantur (Salm.). Erat quippe signum illud valde insigne tum ob diuturnitatem infirmitatis tum quia vir ille mendicus omnibus ex multo tempore erat notissimus; quotidie enim ponebatur ad portam templi (3,2)
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v. 292 annorum entm erat amplius quadraginta homo, in quo factum fuerat signum istud sanitatis; erat autem. claudus a nativitate (3,2). - | Statuit Weiss a redactore scenam v. 15-20 esse exornatam. Vult enim non se-
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v. 23 dimissi autem venerunt ad suos i. e. coapostolos (CÀr. ut videtur, Beel. Felt. Bl.) et condiscipulos (D?on.); hi intelligendi erunt ob v. 29. 30; illi enim loquuntur quibus praedicatio incumbit; et annuntiaverunt' eis, quanta ὅσα -ad eos principes sacerdotum et seniores dixissent i. e. synedristae; et perpende quomodo rursum ad verum auxilium confugiant, ad subsidium invictum &c rursum unanimiter et cum studio » (Chr. )
Notat Calm. convenisse apostolos fratresque et orantes exitum primae huius vexationis esse oppertos; id quod omnino probabile est; neque enim ignorabant illos esse in custodiam datos norantque quam male animati essent synedristae. Verum mox laetum acceperunt nuntium;
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v. 9& qui cum audissent, quas scil. minas illi intentassent; cf.'v. 29, unanimiter levaverunt vocem ad Deum;. putant aliqui recitari formam' precandi sollemnem atque usitatam tempore. apostolico ; sed ex v. 29. 30 patet orationem ortam' esse ex rebus modo gestis; alii opinantur 608 -ת1 spiratione quadam communi in easdem subito prorupisse voces (Salm. Lap. Beel.); sed praestat quod. Patr. habet :.« necesse non est assentiamur putantibus haec ita intelligi oportere, ac si, quotquot praesentes aderant totam precationem quae sequitur iisdem conceptam verbis omnes una simul habuerint, neque id significat vox ὁμοθυμαδόν unanimiter, sed omnes iisdem animi sensibus actos Deum precatos esse, quarum precum summam Lucas literis consignavit ». Atque de singulari Spiritus s. in eos operatione mentio non fit nisi oratione facta v. 31; proinde hic inspirationem qua omnes locuti sint assumere opus non ést (Felt.). > Celebrant Dei potentiam et praescientiam, oracula, esse impleta secundum Dei consilium; unde efflagitant, ut sibi quoque adsistat ad ea implenda quae ipsis sunt. demandata ; et dixerunt : Domine, tu es qui fecisti coelum et terram , mare et omnia quae in eis sunt cf. Is. 37,16 simili modo a Dei potentia orditur Ezechias rex orare; laudant Dei potentiam, quae manifestata est in sanatione et eo quod apostoli ab imminente periculo incolumes abierunt. Uti in Christum principes populi furorem suum exercuerunt, sed conatu irrito, ita nunc idem attentarunt contra opus eius et gloriae eius manifestationem; quare apte commemorant oraculum illud in Ps. 2 traditum;
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v. 95 qui Spiritu sancto per os patris nostri David pueri twi diristi; textus hic plurimorum testium auctoritate quidem fulcitur, attamen dubium non leve movet; nusquam enim dicitur Deum loqui διὰ πνεύματος ἁγίου, Deum loqui per Spiritum "sanctum; sed ratio constans qua inspiratio s. litterarum declaratur .est, ut Deus loquatur per homines (3,18. Luc. 1,70. Hebr. 1,1) vel Spiritus sanctus (1,16; cf. Matth. 22,43. 9 Petr. 1,21). Dictio haec : Deum loqui per Spiritum sanctum per os David, uti plane singularis et inaudita, ita valde turgida est; quare textus ille praeferendus est quem Cr. Oec. Theoph. et.P et longe plures minusculi codices habent ὁ διὰ στόματος Δαυὶδ 200056 σου εἰπών. Bene dicit Beelen : verba διὰ «v. «y. mihi videntur redolere glossam; παῖς עבד puer i. e. servus Domini, titulus est honoris qui inditur Abraham (Ps. 104,6. 42), Iosue (Ios, 25,99. Iud. 2,8), Iob 1,8; 2,3, David (Ps. 17,1; 36.1; 88,5. 91) etc. ; dicitur pater noster, uti 2,29 patriarcha, sensu eodem; munus eius propheticum ipsi genti eius est honori et gloriae; quare fremuerunt ἐφρύαξαν ferociunt, ferociter tumultuantur gentes, et .populi meditati sunt tnantia? quae nullum haberé possunt exitum et successum, proin irrita studia et conatus; miratur propheta vesaniam impiorum (Beda);
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v. 96 astiterunt reges terrae et princtpes convenerunt in unum adversus Dominum et adversum Chrislum : eius? « ac si foedera 8 Deo exigerent, prophetiam in medium afferunt seipsos simul consolantes quod omnia frustra meditentur inimici » (Chr. Oec. Theoph.). Victoria enim et gloria Messiae et regni eius et clades ruinaque inimicorum eius in Ps. 9,4 seq. describitur. Unde laetos capiunt animos; nam sicut priorem psalmi partem vident impletam, ita alteram quoque de gloria et regno et friumpho impletum iri confidunt. Quare ad hane confidentiam firmandam explicite sibi proponunt quam accurate priora psalmi verba congruant in Christum; quem nexum psychologicum et affectum si consideraveris, intelliges inepte expunctos hos versus velle H?/g. quippe qui optimam precationem interrumperent 66 turbarent! Neutiquam! imo petitionem v. 29. 30 optime praeparant
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v. 97 convenerunt enim vere in civitate 1810 adversus sanctum puerum (uum παῖδα, 3,13, Iesum quem unzisti, regem constituisti; cf. Is. 61,1 Dominus unxit me; humana eius natura uncta est Spiritu sancto (Is. 11,2), uncta divinitate, et in 1088 8 oleo exsultationis et laetitiae (Ps. 48,8), Herodes et Pontius Pilatus, qui primi sunt ex regibus et principibus qui.contra Christum consilia agitabant, cum gentibus, militibus alienigenis, e£ populis Israel, tribubus Israel; eo cnim modo Iesus ipse passionem praedixit : filius hominis tradetur principibus sacerdotum et scribis et senioribus... et tradent eum gentibus (Marc. 10,33. Matth. 20,18. 19). Convenerunt autem v. 38 /«cere, ut facerent, quae manus tua et consilium tuum decreverunt fieri, quae Dei potentia rerum ordinatrix et effectrix i. c. manus ct cius voluntas fieri antea decreverat, προώρισεν; passio et mors erat praedcfinita (cf. 2,23). Bene notant dici : decreverunt fier? (non, ut illi facerent), fieri scil. illis volentibus et paratis 808 prava voluntate ad inferendam mortem (Saim. Lap. Beel.). Nam > multum diversum multumque contrarium est id quod in 10daeorum malignitate praecognitum et quod in Christi est passione dispositum ;... non enim impias furentium manus immisit in se Dominus, sed admisit, nec praesciendo quod faciendum esset coegit ut fieret » (S. Leo, serm. 16 de pass. M. 55,369). Hac itaque prima vaticinii impletione animantur ad bonam spem fore ut in posterum quoque omnes adversariorum conatus reddantur inanes, irriti, prout in ipso vaticinii modo plane generali praedicitur. Unde opem divinam efflagitant, ut digni habeantur qui victoriam illam suo ministerio adducant
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v. 29 et nunc xai τὰ νῦν (cf. 5,38; 17,30; 20,32;. 27,92; saepe apud profanos; cf. Wetst.), quod praesentem conditionem attinet, Domine , respice in minas eorum et da servis tuts cum omni fiducia et libertate παρρησίας loqui verbum tuum; « vides philosophiam? et quomodo his non imprecentur mala? non dixerunt : dirumpe illos, deiice illos » (Chr.); eorum precatio non est ad repellendas molestias, sed pro evangelicae praedicationis successu (Oec.); petunt pro se robur, constantiam, fortitudinem, ut medias inter infestationes cum omni alacritate commisso sibi munere fungantur. Simul id efflagitant ut Dominus conatibus suis aspiret signis illis duae fore promisit
4:30
v. 30 ἐπ eo quod manum tuam extendas ἐν τῷ ἐχτείνειν dum tu extendas, eam scil. conditionem fieri petunt; ἐν cf. 3,26; ad sanitates et signa et prodigia fieri per nomen sancti Filü (ui παιδὸς cf. 3,13; &,97 Jesu; extendere manum solet dici de magna quadam divinae potentiae manifestatione; cf. Ex. 3,20; 7,5. Deut. 5,354; 5,15; 7,19 etc. Haec manifestatio fit in eum finem, ut aegroti sanentur et fiant signa ad invocationem nominis Iesu; ob oculos itaque habent quod modo factum est et petunt, ut Deus eodem modo ulteriorem evangelii praedicationem adiuvet et promoveat. Et Deus quidem « annuit eorum petitioni et palam fecit locum concutiendo se illorum precibus adesse כ (CÀr.)
4:31
v. 31 et cum orassent, motus est locus in quo erant congregati; ita enim Deus, uti norunt ex vetere testamento, suam praesentiam ad opem ferendam, ad vindictam capiendam, ad terrorem hostibus incutiendum, ad magnificentiam suam ostendendam solet annuntiare; cf. Ex. 19,18. Ps. 754,&; 103,32; 113,6. Mich. 1,4. 1880. 3,6. Eccli. 16,18 etc. Confirmantur itaque signo sensibili, uti 2,2; 16,26; et simul in animis ipsis experiuntur novum roboris ac fiduciae et alacritatis augmentum : et repleti sunt omnes Spiritu sancto et loquebantur verbum Dei cum fiducia; quasi « iterum accensi sunt Spiritu sancto, iterum exarsit in eis charisma » (Chr.); nam « istiusmodi locutionibus certa quaedam ac singularis designatur opera Spiritus sancti auxiliique atque opis ab ipso praebitae, ubi opus est ad aliquid exsequendum, 80068810 » (Patr.); proin non obstat 2,4. = lium cf. 15,12. 30) erat cor unum et anima una; « vide fructum adventus Spiritus sancti, qui est pax et concordia; pro hac unitate precatus erat Christus Patrem, ut sint unum sicut et nos (Ioan. 17,11); promiserat etiam per Ieremiam Deus : dabo cis cor unum et viam unam » (Ier. 32,39; Salm.) erant itaque tales quales apostolus fideles esse cupit : σύμψυχοι, ἰσόψυχοι unanimes (Phil. 2,2. 20). Quae caritas et concordia mutuam quoque. efficiebat communicationem bonorum : nec quisquam οὐδὲ εἷς ne unus quidem, eorum quae possidebat aliquid suum esse dicebat, sed erant illis omnia communia, ditiores itaque libentissme egentioribus tribuebant; opes suas non tam suas quam omnium rem ac possessiones considerantes (cf. 2,45-47). Et dum gratia Dei ita apud fideles manifesta erat, non minus conspicua eminebat apud apostolos
4:33
v. 33 et virtute magna. reddebant apostoli testimonium resurrectionis Iesu. Christi Domini nostri, ἀπεδίδουν qua dictione eos significat quibus aliquid concreditum est et qui debitum reddunt (CÀr. Oec. Theoph.). | Quod efflagitaverant in v. 99, id consecuti sunt; « non verbo tantum , sed etiam virtute testimonium resurrectionis exhibuerunt, ut et Paulus ait : et praedicatio mea non in persuasibilibus humanae sapientiae verbis, sed in ostensione Spiritus et virtutis » (1 Cor. 2,4; Chr.). Ita igitur et apud fideles et apud apostolos favor divinus erat manifestus; et gratia magna erat in omnibus illis ἐπὶ πάντας (cf. Lüc. 2,50), super omnes favor divinus quasi profundebatur, extendebatur, requiescebat. Et aliud huius gratiae et favoris Dei documentum est v. 3% neque enim quisquam egens erat inter illos; quotquot enim possessores agrorum aut domorum erant vendentes afferebant pretia eorum quae vendebant
4:35
v. 35. οἱ ponebant ante pedes apostolorum ; dividebatur autem singulis , prout cuique opus erat; adeo itaque gratia Dei et impulsu Spiritus sancti regebantur, ut libenter venderent ditiores possessiones suas; eorum pretio efficiebatur, ne quisquam egenus esset inter illos; ἔφερον, ἐτίθουν, ipso imperfecto exprimitur, saepe hoc factum esse; quoties enim opus erat ad supplendum fiscum communem pauperibus destinatum ; itaque nunquam deerat quod daretur (Bl.); ante pedes ponere i. e. magna cum reverentia (CÁr.) eorum curae ac dispositioni tradere, committere. ;cf. 7,57). Non omnes omnia vendidisse, ipsa rerum conditione necessario consequitur; neque eos ad id coactos esse, habes 5,5; et 12,12 Maria mater Marci domum habet propriam. πάντας αὐτούς, profecto non ad apostolos solos sententia potest referri. Cur enim diceretur omnes apostolos fuisse in gratia, cum modo dictum sit omnes repletos esse Spiritu sancto? Dein planum est ad illam de solis apostolis acceptionem neutiquam posse aptari quod sequitur v. 34 οὐδὲ γὰρ neque enim. Alii volunt non de Dei gratia, sed de gratia populi esse sermonem, uti 2,47 (Cai. Wendt), vel dici : fideles omnes in mutua conversatione inagnam gratiam , benevolentiam, beneficentiam ostendebant (Lap.); sed praestat cum plerisque de gratia Dei explicare, quae explicatio optime in contextum convenit; neque additur, ut 2,47 ad omnem plebem. Illa duo : erat gratia, neque enim etc. etiam Chr. inter se iungit : « vide quanta sit Spiritus virtus; haec est enim bonorum causa, quam secundo commemorat adhortans omnes ad pecuniarum contemptum ». Atque gratiam Dei intelligunt Salm. Calm. (inter alia) Beel. Patr. Felt. Bl. Hilg. aliique. — Alii invenerunt difficultatem in connexione v. 34 neque enim; volunt illud γὰρ referre ad v. 32 et dicunt interrumpi per v. 33 descriptionem conditionis fidelium (Beel. Felt.); imo Patr. scribere non dubitat de v. 33 : « facile sentias ut hic versus descriptionem morum interrumpat comprehensam versibus 32. 34. 35, utque alia sit huius atque illorum materies. Ad haec quemadmodum versum 33 cum versu 34 ipsa materies arcte conneclit,, ita et versum 34 cum versu 32, neque modo materies, sed et orationis contextus. Quare non dubito versum 33 de loco suo incuria librariorum demotum esse reponendumque inter versus 34 et 32 ». At id minime opus est. Nam, uti explicatione data ostenditur, versus 33 suo loco recte ponitur habetque explicationem facilem. Non omnes oninia vendidisse colligi quoque potest ex exemplo quod singulari ratione de Barnaba refertur. Cur autem Lucas supra denuo commemorarit quod iam antea 2,54. ἐδ narraverat et hoc exemplum referat, iam CÁr. notat, id fieri etiam propter narratio- . nem de Anania et Saphira. Ita enim sibi transitum munit exponens prius quae recte et bene ab aliis gesta erant (cf. Oec. Salm. Felt. Dl.); quare etiam non erat reformidanda quaedam repetitio, neque ea proprie dicenda est repetitio, quia propter magnum numerum fidelium qui nuperrime accesserat (v. &), consultum erat referre hos quoque eadem mente cum prioribus esse imbutos. Cur autem Barnabae mentio fiat specialis, etiam eo explicandum erit, quia in subsequentibus partes agit satis celebres
4:36
v. 36 Joseph autem , dicebatur apud Iudaeos utrumque 72" et cum aphaeresi *ov, unde altera lectio 'Iozz; (cf. Lightfoot ad Act. 1,23), qui cognominatus est Barnabas ab apostolis, quod est interpretatum filius consolationts 2020000606 ; est παράχλησις 1 Cor. 15,3 exhortatio (vulg.) genus sermonis quod ad prophetiam refertur, quo orationis genere Barnabas praeditus exhibetur 11,93; nomen apte derivatur בר נבוּאה filius prophetiae, i. e. qui propheticum loquendi modum habet; de voce נבואה vide Buztorf, Lex. chald. p. 1287; alii qui putant eam vocem in dialecto aramaica non reperiri (?) coniectant nomen esse נוחא ?3!; Jevites, Cyprius genere, e Cypro insula maris mediterranei oriundus; erat igitur Hellenista,
4:37
v. 87 cum haberet agrum, vendidit eum et attulit pretium et posuit ante pedes apostolorum; cum id singulari modo referatur, iterum patet venditionem cuique fuisse liberam neque ab apostolis iniunctam. Laudi vertitur ei, quod etiam postmodum in evangelii praedicatione victum sibi labore manuum comparavit (1 Cor. 9,6). Iam antiquo tempore etiam levitae, sacerdotes, emptione vel hereditate possessiones, agrum acquirere poterant (cf. ler. 32,7 seq.), quamvis lis ab initio certa pars terrae non esset assignata (Num. 18,20); tribuebantur iis urbes 80 habitandum et suburbana, campi, pro gregibus (Num. 35,3 seq.) et varia de decimis, primitiis, sacrificiis (Num. 18,21 seq. Deut. 18,1; 26,12).
4:1
… The subsequent persecutions (Acts 4:1-8:3; 9:1-3), the confiscations ordered by the Sanhedrin (and by the Roman authorities), the famine that occurred in the time of Claudius, the abuses of the rich against the poor of which …
… destruction of the Temple and of the cult, sign of the end of the era of the Old Testament and fulfillment of Jesus' prophecies (Lk. 13:34ff.; 19:42ff.). It also marked the end of the fierce Jewish persecution against the Church (Hebr. 13:7; 10:32ff.; Act. 4:1-31; 5:17ff.; 6:11ff.; 7:54-8:3; 12:1-4; etc.). …
This doctrine, accepted only by the more elevated souls of Israel and rejected by the entire Sadducean sect (cf. Mt. 22:23; Lk. 22:27; Acts 4:1-2; 23:8), became universal teaching in Christianity. …
… A στρατηγός (Lk. 22, 4, 52; Acts 4, 1; 5, 24, 26) maintained order there. …
4:2
… St. Peter and St. John "annunciabant in Iesu resurrectionem ex mortuis" (Acts 4:2; cf. Rev. 20:11 ff.) and St. Paul professed his faith in this truth, disputing with the Stoic and Epicurean philosophers in the Areopagus (ibid. 17:32), before the priests and …
4:6
Annas (Ānānō: corresponds to Heb. Hānan[jah])
interrogation was conducted by him (ibid. 18, 19-24). He presides over the sanhedrin together with Caiaphas (Acts 4, 6). It is debated whether the high priest of Acts 7, 1 and 9, 1 is A. or Caiaphas.
… Sanhedrin, and then handed over to Pilate, to whom he was led from the house of C. (Jn. 18:28). When, after the healing of a lame man, Peter and John proclaimed Jesus to the people, they were brought before the Sanhedrin, of which C. was also a member (Acts 4:6), but no longer in the president's seat, which was occupied by Annas.
Sanhedrin (Συνέδριον « Assembly »)
in office, those already possibly deposed and, in all likelihood, also the members of the families from which the highest religious office was customarily chosen (cf. Jn. 18:19; Acts 4:6; 19:14). The "elders" (οἱ πρεσβύτεροι) represented the lay aristocracy; they were the "most distinguished personages" (Flavius Josephus, Vita, 9). The "scribes" (οἱ γραμματεῖς) …
4:8
Primacy of Saint Peter and of the Roman Pontiff
… the first, as head of the Apostles, to preach (ibid. 2:14) and as such was questioned by his hearers (ibid. 2:37); he performed the first miracle (ibid. 3:6) and afterward others by his shadow alone (ibid. 5:15); it was he who answered the Sanhedrin (ibid. 4:8) and who, as head of the movement, was imprisoned by Herod (ibid. 12:3); as judge of the community he punished Ananias and Sapphira (ibid. 5:1-11). As for his having been "sent" (ibid. …
… 1:15, 35, 41, 67; 2:25-27; Mt. 3:16; 4:1; 10:20; 12:28; Lc. 4:1, 14; Io. 14:17; 16:7-15). The Acts of the Apostles constantly highlight the action of the divine Spirit, the supreme messianic gift (Act. 2:17) in the primitive Church (Act. 1:2, 8; 2:2-33; 4:8; 8:17-19; 10:44-47; etc.; I Cor. 12-14).
4:9
In the New Testament A. (Acts 2:9; 4:9; 16:6; 19:10, 22, 26; 20:4, 16, 18; 21:27; 24:19; 27:2; Rom. 16:5; I Cor. 16:9; II Cor. 1:8; II Tim. 1:15; I Pt. 1:1; Apoc. 1-3) denotes the Roman province of A. (constituted in 129 …
4:10
… The compound name Ἰησοῦς Χριστός occurs only 4 times in the Gospels (Mt. 1:1; Mc. 1:1; Io. 1:17; 17:3), is rare elsewhere (Act. 3:6; 4:10; 9:34; Apoc. 1:1, 2, 3), while it is very frequent in the epistles of Paul and Peter.
… Nazaraeus); 26:71; Lk. 18:37; Jn. 18:5, 7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9. In Acts 24:5 ff. Paul is accused as "ringleader of the sect of the Nazoreans." The title is connected with Nazareth (v.), where Jesus dwelt for the greater part …
4:11
… enter into his glory (Lk. 24, 25-27). The first apostolic catechesis likewise saw in the Passion a fact that happened because and as God had foreseen and decreed it (Acts 2, 23), a rejection by the Jews of the stone, which then became the cornerstone (Acts 4, 11); a joining together of Herod and Pilate, of the gentiles and the Israelites against the holy servant of God, J., anointed by God to do to him all that the hand and counsel of God …
4:12
This is the situation in which every man finds himself: a sinner because a descendant of Adam, and, if an adult, a sinner by personal sins; salvation, purification from his faults and liberation from the dominion of Satan he can find in Jesus Christ and only in Jesus Christ (Acts 4:12). He must choose between Jesus Christ and Satan. …
… extent and efficacy, because he has merited every grace in strict justice, but is indeed in the proper sense the sole mediator between God and men and the only way that leads to the Father (I Tim. 2:5; Io. 14:6; Mt. 11:27; Rom. 5:1; 12:24; Hebr. 10:19-25; Act. 4:12), so that any other intercession with God for men, after original sin, must be understood as subordinate to and dependent on this supreme mediation of Christ, and every grace granted …
4:13
John, Apostle, Evangelist, Saint
That G. accompanied Peter (Jn. 18:16) was admitted by Chrysostom, Cyril of Alexandria, Jerome (PG 59, 449; 74, 596; PL 22, 1090). Augustine rightly doubts (PL 35, 1932) "fortasse ergo ipse hic est," since in Act. 4:13 G. appears unknown to the high priest.
… "In no other is there salvation; there is no other name under heaven given to men by which we must be saved" (Acts 4, 13). It is impossible to become a friend of God except through the Son, who became man in order to communicate to his brothers the life of the heavenly Father. …
P. and John are called "unlettered and ignorant" by the members of the Sanhedrin (Acts 4:13): a sign that they had not attended the learned rabbinic schools. …
4:16
A Levite by tribe, Cypriot by birth, he was a cousin of Mark the Evangelist (Col. 4:10). He went to live in Jerusalem, where he owned a house, which he sold and handed over the price to the Apostles (Acts 4:16-17). He presented the newly converted Paul to the Apostles, supporting him with his authority (Acts 9:26-27). Because of the great esteem he enjoyed ("vir bonus et plénus Spiritu sancto …
4:19
… The Apostles, while recommending subjection to the public powers, however unfaithful (Rom. 13, 1 ff.; Tit. 3, 1; I Pet. 2, 13), in the case of a higher right declare resistance to be a duty (Act. 4, 19; 5, 29; Phil. 1, 13; I Pet. 4, 16) and seal this principle with their blood, followed by the martyrs.
… His brothers and he have an identical concept of the apostolate: according to the order received from Jesus (Lk. 24:48; Acts 1:8), they present themselves as the "witnesses" of facts that did not occur in angulo, in secret (Acts 26:26; 1:21-22; 2:32; 3:15; 4:19-20; 5:32; 10:39), not as purveyors of ingeniously invented fables, doctas fabulas secuti (II Pt. 1:16; I Pt. 5:1-4; I Io. 1:1-3, etc.). …
4:20
No human authority has the right to impede preaching itself, as St. Peter and St. John proclaimed before the sanhedrin: "We cannot but speak of what we have seen and heard" (Acts 4:20); St. Paul asserts that "the word of God is not bound" (II Tim. 2:9) and felt in himself the urgent obligation to preach: "Necessitas mihi incumbit" (I Cor. 9:16). On the part of all …
4:23
the intervention of the Messiah (18:1-8; cf. Act. 4:23-31; 12:5, 12; L. Tondelli, Gesù, pp. 364-68; A. Feuillet). …
4:24
… Anti-Messianism indeed becomes a sad Jewish characteristic (Act. 4:24-32; I Thess. 2:14-16; 4th Gospel; Apoc. 2:9; 3:9). The Gospels do not mention an individual A. Jesus foretells many pseudo-Christs (cf. Deut. 18:20) and pseudo-prophets (Mt. 24:11, …
… Redeemer pours itself into the whole structure of ecclesial life, in order to form it upon the consummate exemplar of reparative action (Eph. 4:11-16; Gal. 6:14). The reparative will finds its verbal expression in the "acts" or formulas of reparation (Act. 4:24-31), and its affective expression in compassion for the sufferings of Christ (I Cor. 12:26): formulas and sentiments cultivated in devotion to the Sacred Heart
4:25
… He speaks "through the mouth (βίᾳ στόματος) of the holy prophets"; in Mt. 22:43, David "in the Spirit" (ἐν πνεύματι) composed Ps. 110:1; in Acts 1:16 the Holy Spirit foretold "through the mouth" (βίᾳ στόματος) of David the "Scripture" of Ps. 41:10; in Acts 4:25, on the other hand, it is affirmed that God speaks Ps. 2:1, through the Holy Spirit, through the mouth of David (cf. F. J. F. Jackson-K. …
Then were fulfilled the words of Ps. 2, 1-2 concerning the conspiracy of princes and kings against C., as the first Christians remembered (Act. 4, 25-28). J. there also suffered the sufferings already foretold by Is. 50, 6; 52, 13-53, 12. J. is the "servant of Jahweh" who does not turn away his face from ignominies and spittings, has …
4:26
… Alongside the traditional integral form ὁ χριστός Κυρίου (Θεοῦ), which persists only in the Lukan writings (Lc. 2:26; 9:20 [cf. Mt. 16:16]; Act. 3:18; 4:26), there appears in the Gospels (as already in Ps. Salom. 17:32; cf. Eccl. Gr. 46:19) Χριστός Κύριος (Lc. 2:11), a title in which messiahship culminates in the divinity that Jesus …
… which then became the cornerstone (Acts 4, 11); a joining together of Herod and Pilate, of the gentiles and the Israelites against the holy servant of God, J., anointed by God to do to him all that the hand and counsel of God had beforehand prepared (ibid. 4, 26-27: in the mouth of the disciples, already well instructed in the meaning of the Passion of J.).
4:27
Holiness of Christ and of Mary
HOLINESS OF CHRIST AND OF MARY. - I. HISTORICAL SURVEY. - 1. Holiness of Christ. - The New Testament formally applies to Jesus the adjective "holy" (ἅγιος: Lk. 1:35; Acts 3:14; 4:27, 30; Heb. 7:26) and also the noun (ὁ ἅγιος): the demons recognized in him "the Holy One" par excellence (Mk. 1:24); the same title is given him by Rev. 3:7.
Apart from the narrative of the trial of Jesus Christ, in which P. plays so great a part, he is named six times in the New Testament, three times with his full name, in Lk. 3:1; Acts 4:27; 1 Tim. 6:13; and three other times with only the surname of P.: Lk. 13:1; Acts 3:13; 13:28. In passing, St. Luke (13:1) alludes to an episode of cruelty in which P. had a group of …
4:32
Fraternal charity is therefore nothing other than the extending and radiating of that which we must have for God. Hence it is the best sign of the progress of the love of God in us. "Love one another; this will be the sign that will make you be recognized as my disciples" (Io. 13:35). In Act. 4:32 the wonderful spectacle given by the first Christians through mutual love is described: "the multitude of the faithful was of one heart and one soul; no one considered his own what …
… In the first centuries, the clergy (for example, at Jerusalem: Acts 2:44; 4:32) lived with the bishop, supported by the offerings of the faithful, administered under the bishop's authority (v. CANONICI REGOLARI DI S. AGOSTINO). …
… prophets (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), to which all men must belong, where solidarity is cemented by charity, implored by Jesus in his priestly prayer (Jn. 17, 21-24), extended, in the springtime of the Church, to the communion of material goods (Acts 4, 32-37). But the hagiographer who more than any other has emphasized solidarity is St. Paul. …
4:33
ξ) The manifestations of the new life. - The Apostles in their preaching present themselves as witnesses of the new life of J., and constantly connect their apostolate with the risen J.: cf. Act. 4, 33; 2, 32; 3, 15; 13, 31; I Cor. 9, 1. The Apostles furthermore feel that they owe the gift of the Holy Spirit to the influence of the Risen One, whom they call "life-giving spirit" (I …
4:36
lem after the martyrdom of St. Stephen, many Christians dispersed to C. (Act. 11, 19-20). Barnabas, a Hellenistic Jew, companion of Paul, was a native of C., from a family of the tribe of Levi (Act. 4, 36). On the first missionary journey Paul, with Barnabas and Mark, evangelized the island, traversing it in all its length from Salamis to Paphos, where the proconsul Sergius Paulus resided …
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… Iud., 12, 3, 3) and new ones (e.g., the use of the linen garment like the priests: ibid., 20, 9, 6-7), and occupied in various employments (judges: ibid., 4, 8, 14, etc.), they remain in later epochs down to the New Testament (Lk. 10:32; Io. 1:19; Act. 4:36), with various complications in the Talmudic juridical and ceremonial order.
4:37
… Actual renunciation contains within itself moral separation, or disappropriation (Acts 4:37), and physical separation (ἄρσαις): the latter is active when it depends on a free determination, and passive when it comes from the providential order (Mt. 4:20; 19:27; Heb. 10:32-34). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.