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The first Christian Pentecost and the descent of the Holy Spirit on the apostles. (1–4). Surprise of the people (5–13). Speech of the Apostle Peter (14–36). The action of the first sermon (37–42). The internal state of the first Christian community in Jerusalem. (43 –47) Acts 2:1. When the day of Pentecost arrived they were all with one accord together. "When the Day of Pentecost Comes". The Lord wished that - like Easter - the first Christian Pentecost would coincide with the day of Jewish Pentecost, which meant no less than the abolition and better replacement of both Jewish holidays. Blessed Theophylact speaks about this this way: “on which day the Law was given, on the same day it was necessary to grant the grace of the Spirit, because just as the Savior, who had to endure holy suffering, deigned to give Himself up to this suffering not at another time, but at the one on which the lamb was slain, in order to connect the truth with the very image, so the descent of the Holy Spirit, by the grace of above, was granted not at another time, but into that into which the Law was given, to show that both then the Holy Spirit laid the law and now lays the law... Since on the day of Pentecost sheaves of new fruits were brought down and different persons came together under one heaven (in Jerusalem): then on this same day it was meant that the firstfruits from every nation of all the peoples living under heaven would be collected into one sheaf of piety and, according to the word of the apostle, would be brought to God.”... “They were all unanimously together” - ῆσαν άπαντες ομοθυμαδόν επί το αυτό. Who is everyone and where? The Slavic translation adds “apostles”, Russian – “they”, meaning by “all” not only the apostles, but also all the believers in Christ who were then in Jerusalem (Acts 1:16, cf. Acts 2:14) and who again arrived on the feast of the Jewish Pentecost. From what follows it is clear (Art. 2) that the meeting of these believers in Christ took place in a house, probably in the same one in which the previous meeting was held (Acts 1:13). It can hardly be expected to be particularly crowded, since in that case it would be necessary to allow the Apostles to have an incredibly large house at their disposal. Acts 2:2. And suddenly there came a sound from heaven, as if from a rushing strong wind, and it filled the whole house where they were sitting. “The noise... as if from a rushing strong wind.” Consequently, there was no wind itself, only a noise (cf. Chrysostom and Theophylact) rushing from top to bottom, from the sky to the place of meeting of the Apostles - a noise so strong that it attracted everyone’s attention (v. 6). “Filled the whole house,” i.e. concentrated in this house. “Where they were”, in fact, “where they sat,” being in prayer and pious conversations, waiting for the fulfillment of the promise. Acts 2:3. And cloven tongues as of fire appeared to them, and one rested on each of them. “Tongues as if of fire.” Like noise without wind, so tongues without fire are only like fire. “He says beautifully: “as if from fire,” “as if” from a rushing wind, so that you do not think anything sensual about the Spirit (Theophilus, cf. Chrysostom). The noise was a sign of the descent of the Holy Spirit for hearing, tongues for sight. Both exalted for the apostles the greatness of the event and its impact on the soul, which, in fact, was the main subject of the miracle of this promised baptism with the Holy Spirit and fire. “Divided tongues” - διαμεριζόμεναι γλῶσσαι - “divided tongues”. The impression of the moment of the descent of the Holy Spirit was obviously such that from some invisible but close source of noise that suddenly approached and filled the house, tongues of fire suddenly began to stand out, dividing among all those present - so that one and the same common source of all of them was felt. The noise from heaven also signified the power of the power of the Holy Spirit communicated to the apostles (“power from above” Luke 24:49), and the tongues signified the fervor of the sermon, which was to serve as the only weapon for conquering the world to the foot of the Cross of Christ. At the same time, tongues were also a precise designation of the change that took place in the souls of the Apostles, which was expressed in their unexpectedly felt ability to speak other languages. Acts 2:4. And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance. “We were all filled with the Holy Spirit.” “The Holy Spirit,” says Gregory the Theologian (IV, 16), “worked first, in the angelic and heavenly powers..., then in the fathers and prophets..., after all, he acted in the disciples of Christ, and in them three times - according to their acceptability and at three different times: before the glorification of Christ by passion, after the glorification by resurrection and after the ascension into heaven or dispensation (Acts 3, 16). 21), as the first shows - cleansing from diseases and spirits, which was carried out, of course, not without the Spirit; also, after the completion of the economy, the breath of Christ, which was obviously Divine inspiration, and finally, the current division of fiery tongues... But the first was not clear, the second was clear, and the present is more perfect: for not by action, as before, but essentially by presence and, as another would say, “the Spirit abides and cohabits.” “They began to speak in other languages, as the Spirit gave them utterance.” In explanation of this, St. Cyril of Jerusalem says this: “Peter and Andrew - the Galileans speak Persian and Median, John and the other apostles speak in every language with those who came from the pagans. The Holy Spirit teaches many languages ​​together, which those taught by Him did not know at all. This is Divine power! What a comparison between their long-term ignorance and between this comprehensive, multifaceted, extraordinary, sudden power to speak in all languages.” St. Theophylact teaches: “Why did the apostles receive the gift of tongues before other gifts? Because they had to disperse to all countries; and just as during the pandemonium one language was divided into many, so now many languages ​​were united in one person, and one and the same person, at the inspiration of the Holy Spirit, began to speak Persian, and Roman, and Indian and many other languages. And this gift was called the “gift of tongues,” because the apostles could speak many languages.” St. Irenaeus († 202) speaks of many Christians still alive in his time who have “prophetic gifts, speak different languages ​​(παντοδαπαῖς γλώσσαις), reveal the secrets of the human heart for edification and explain the mysteries of God” (adv. haer. V, 6). In interviews about the life of the Italian Fathers - the creation of Gregory Dvoeslov - there is mention of one youth Armentarius, who spoke foreign languages ​​without learning them (304 pages). Traces of the ancient understanding of the gift of tongues in the proper sense can also be seen in the fact that Philostratus, describing the life of Apollonius of Tyana, whom he wanted to contrast with Jesus Christ, noted about him that he knew not only all human languages, but also the language of animals. In Church History there are later examples of miraculous understanding of foreign languages, for example. in Ephraim the Syrian. Acts 2:5. Now in Jerusalem there were Jews, pious people, from every nation under heaven. In addition to the fact that many Jewish immigrants “from every nation under heaven” lived in Jerusalem, on the occasion of the greatest holiday of Pentecost, many temporary pilgrims from different countries flocked to it, who became involuntary witnesses and confirmers of the miracle that happened over the apostles, when all the strangers heard them speaking in the languages ​​of their countries. Acts 2:6. When this noise was made, the people gathered and were in confusion, for everyone heard them speaking in his own dialect. "Everyone heard them speaking." “Stay here not for long,” teaches St. Gregory the Theologian, “and think about how to divide speech, for in speech there is reciprocity, which is eliminated by punctuation. Did you hear, each in his own dialect, that - so to speak - one voice came out, and many voices were heard, due to such a shaking in the air, or, more clearly, I will say, many came from one voice? Or - stopping at the word “heard”, the words “speaking in their own voices” should be attributed to what follows, so that the meaning of the uttering voices, which were their own for those listening, comes out, and this means voices in a foreign language. I agree more with the latter, because the first would be a miracle that would apply more to those who listen than to those who speak, who are reproached for being drunk, from which it is clear that through the action of the Spirit they themselves worked miracles in uttering voices." Acts 2:7. And they were all amazed and marveled, saying to one another, “Are not these all Galileans who speak?” “Are not these all who speak Galileans?” , that is, firstly, from a well-known part of Palestine, where they speak one well-known dialect, and, secondly, from such a part that was not particularly famous for enlightenment. Both, expressed in the name of the Galileans, aggravated the greatness of the miracle and the amazement of its witnesses. Acts 2:9. Parthians, and Medes, and Elamites, and the inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, “Parthians and Medes and Elamites”, i.e. Jews who came to Jerusalem for the holiday from Parthia, Media and Elam - provinces of the former powerful kingdoms of Assyria and Medo-Persia. These countries lay between the Caspian Sea and the Persian Gulf. First, the inhabitants of the kingdom of Israel were resettled here after its destruction by the Assyrians, about 700 BC, then the inhabitants of the kingdom of Judah, after its destruction by the Babylonians under Nebuchadnezzar - about 600 BC. Many of them returned to Palestine under Cyrus, but even more remained in the countries of settlement, not wanting to part with profitable enterprises. “Inhabitants of Mesopotamia” - a vast plain along the Tigris and Euphrates. Here was once the main region of the Assyrian and Persian kingdoms, and here there were especially many Jews resettled by Nebuchadnezzar. “Cappadocia, Pontus and Asia, Phrygia and Pamphylia” - all the provinces of Asia Minor, which were part of the then Roman Empire. In particular, Asia, according to the Roman calculation of provinces, called the entire western coast of Asia Minor, where there were the provinces of Mysia, Caria, and Lydia; its main city was Ephesus. Acts 2:10. Phrygia and Pamphylia, Egypt and parts of Libya adjacent to Cyrene, and those who came from Rome, Jews and proselytes *, "The parts of Libya belonging to Cyrene". Libya is a region to the west of Egypt, representing a huge steppe, inhabited only in its northern part along the coast of the Mediterranean Sea, where the main city of the region, Cyrene, was located. This coast is called here the parts of Libya belonging to Cyrene or Cyrene. Both here and in Egypt in general, there were quite a lot of Jews. They even had a special church here. Here a translation of their sacred books into the then generally accepted Greek language was made for them. In Cyrene, a full quarter of the inhabitants were Jews. “Coming from Rome” - those who arrived for the holiday from Rome, or in general from the cities of the Roman west, where Jews were also scattered everywhere. In Rome itself, a whole special quarter was entirely occupied by Jews. “Jews and proselytes” – i.e. natural Jews and pagans who accepted the Jewish faith, of which there were also quite a few everywhere in the listed areas. Acts 2:11. Cretans and Arabians, do we hear them speaking in our languages ​​about the great deeds of God? “Cretans” are the inhabitants of the island of Crete on the Mediterranean Sea, who spoke a slightly different dialect from the Greek language. “Arabians” are the inhabitants of Arabia, southeast of Palestine, whose language - Arabic - despite some similarities, also had significant differences from Hebrew. “We hear them speaking in our own languages” is a clear indication that the apostles really spoke in different languages ​​and dialects. “Speaking of the greatness of God” - τά μεγαλεῖα τοῦ Θεού, i.e. about everything that great God has shown and is showing in the world, especially with the coming of the Son of God. But given the greatness of such a subject of speech, the speech itself had to have the character of sublimity, solemnity and enthusiasm, generally inspired glorification and thanksgiving to God. Acts 2:12. And they were all amazed and perplexed, saying to each other: What does this mean? Acts 2:13. And others, mocking, said: they got drunk on sweet wine. Acts 2:14. Peter, standing with the eleven, lifted up his voice and cried out to them: Men of Judea, and all who live in Jerusalem! Let this be known to you, and listen to my words: "Peter stood with the eleven." As before, at the meeting when choosing the 12th apostle, “Peter served as the mouth of all,” (says Chrysostom), and the other eleven stood, confirming his words with testimony.” Acts 2:15. they are not drunk as you think, for it is now the third hour of the day; To prove that they are not drunk, the apostle points out that “it is now the third hour of the day.” Corresponding to our 9th, this hour was the first of three daytime hours of daily prayer (3, 6, 9), coinciding with the offering of the daily morning sacrifice in the church. And according to the custom of the Jews, until this hour no one ate food, especially on such a great holiday as Pentecost. Acts 2:16. but this is what was predicted by the prophet Joel: Acts 2:17. And it shall come to pass in the last days, saith God, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy; and your young men will see visions, and your old men will dream dreams. “Foretold by the prophet Joel” - therefore 700 years before this (Joel 2:28-32). The prophecy of Joel itself is cited by the Writer in a slightly modified form against the original and the LXX, as the Lord Himself and the apostles often do. So, instead of the genuine indefinite expression “after that”, in the Apostle Peter we see a more definite expression - “in the last days”. This, first of all, excludes any relation of the prophecy to any immediate Old Testament time, namely, its fulfillment is assimilated to the New Testament time, since according to the biblical view, the entire period of the New Testament kingdom of God appears to be the last era of the economy of human salvation, which will already be followed by a general judgment and the kingdom of glory. Moreover, under the expression “in the last days,” the prophecies usually indicated not only such future events that were supposed to occur at the end of the Old Testament time and the beginning of the New Testament, but also those that would take place throughout the entire New Testament time, until its end (cf. Is. 2:2; Mic. 6, etc.). “I will pour out My Spirit on all flesh.” According to the meaning of this expression, the Spirit of God appears as the fullness of all gifts, from which this or that gift is poured out on this or that believer. “Outpouring” is a message in abundance, like rain or water poured out. “For all flesh” - to all people, to all humanity redeemed by Christ, which will be part of the new Kingdom of Christ, throughout its spread on earth, among all nations, without division between Jews and pagans. The beginning of the fulfillment of this prophecy of St. The apostle points to the present moment, full of such wondrous signs. “They will prophesy... see visions... dreams,” etc. Since the gifts of the Holy Spirit are innumerably diverse, only some, better known in the Old Testament, are given separately: “prophecy” - as the general action of those who have received the Holy Spirit, “visions” - (in the waking state) and “dreams” - as the two main ways of Divine revelation to the prophets (Num. 12:6). “Sons... daughters... young men... elders” - an indication that the Holy Spirit will be poured out on everyone without distinction of gender and age; although at the same time the actions of the Holy Spirit are distributed in such a way that prophecy is acquired by sons and daughters, vision by young men, and dreams by old men; however, this distribution, made for the strengthening and beauty of speech, has the meaning that in general the Holy Spirit, with His various gifts, will be poured out on everyone without distinction. Acts 2:18. And on My servants and on My handmaids in those days I will pour out My Spirit, and they will prophesy. “And against My servants and against My handmaids.” In the prophet in this place we find an important feature of speech, resulting from the absence of the addition of “Mine”. It simply says: “for male and female slaves.” This last expression from the prophet more sharply expresses the idea of ​​​​the superiority of the New Testament outpourings of the Holy Spirit over the Old Testament: in the entire Old Testament there is no case of a male or female slave possessing the gift of prophecy; Meanwhile, in the New Testament, according to the prophet, this difference in states will disappear in relation to the influences of the Holy Spirit, which will be communicated to everyone without distinction not only of gender and age, but also of human conditions, since in the Kingdom of Christ everyone will be equal before the Lord and everyone will be the servants of the Lord. Acts 2:19. And I will show wonders in heaven above and signs on earth below, blood and fire and smoking smoke. "I'll show you miracles." Connected with the prediction of an abundant outpouring of the Holy Spirit in the Kingdom of the Messiah is the prediction of the final judgment of the wicked world and the salvation of the worshipers of the true God. At the same time, special signs in heaven and on earth are indicated as harbingers of such a judgment. Signs on earth: “blood and fire and smoking smoke” - symbols of bloodshed, disturbances, wars, devastation... Signs in the sky: an eclipse of the sun and the bloody appearance of the moon. In the figurative language of sacred writers, these phenomena generally indicate great disasters in the world and the onset of God’s judgment over it. Acts 2:20. The sun will be turned into darkness and the moon into blood, before the great and glorious day of the Lord comes. “The Day of the Lord” - i.e. the day of the Messiah, or the time of the Messiah; according to New Testament usage - the day of the Messiah's judgment over the world, the day of the Last Judgment. “Great and glorious” - great - in the greatness and decisive significance of the judgment for humanity; Glorious (επιφανῆ) - because the Lord will come “in His glory.” Acts 2:21. And it shall come to pass that whoever calls on the name of the Lord will be saved. Terrible for the unbelievers and the wicked, the final judgment will, however, be salvific for all “whoever calls on the name of the Lord,” not just calling, for not everyone, says Christ, says to Me: Lord, Lord! will enter the kingdom of heaven, but he will call with zeal, with a good life, with due boldness”... (Chrysostom). Thus, here we mean those who truly believe in the Lord - the righteous. Applying this entire prophecy to the event of the day of Pentecost, the Apostle, obviously, does not represent it as being completely fulfilled on this day, but indicates only the beginning of its fulfillment, which must continue for a long time known to God alone, until the final end of everything. Acts 2:22. Men of Israel! Hear these words: Jesus of Nazareth, a man testified to you by God with powers and wonders and signs, which God did through Him among you, as you yourselves know, Turning to the sermon about Jesus, the Apostle - in the words of Chrysostom - “does not say anything lofty, but begins his speech extremely humiliatingly..., with wise precaution, so as not to burden the ears of unbelievers. “By signs testified to you by God,” i.e. in His Messianic dignity and mission. "The signs that God did through Him." “He does not say: He Himself created, but God through Him, in order to better attract them with modesty”... - according to Chrysostom’s interpretation. “Among you” - firstly, here, as further, we mean the actual inhabitants of Jerusalem, and then - all those present, not only as those who could have contact with Jesus during His activity throughout Galilee and Judea, but also as generally representatives of the people responsible for an act of such important universal significance. In this sense, the following is also said - “devotee”, i.e. By Judas, “they took it and nailed it with the hands of the wicked.” those. pagan authorities and, in general, crucifiers of Christ, were “killed” (v. 23). Acts 2:23. This, according to the definite advice and foreknowledge of God, you took him and, nailing him with the hands of the lawless, killed him; To clarify the seemingly strange circumstance that such a man (Jesus), so attested by God, could be crucified by the hands of the lawless, the Apostle adds that this happened “according to the definite advice and foreknowledge of God” (cf. Rom. 8:29; Heb. 10:5–7), or as the blessed one interprets it. Theophylact: “It was not by their own strength that they did what they dared to do, because He Himself deigned to do it and that it was determined from above”... Acts 2:24. but God raised Him up, breaking the bonds of death, because it was impossible for it to hold Him. “God raised Him up” - according to the interpretation of the blessed one. Theophylact: “if it is said that the Father raised Him, it is because of the weakness of the listeners; because – through whom does the Father act? By His power, and the Father's power is Christ. And so He raised Himself, although it is said that the Father will raise Him..." (cf. John 5:26, 10:18). “Breaking the bonds of death” – Greek. λύσας τάς ωδίνας τυῦ θανάτου, or rather glory. “resolving mortal illnesses.” According to the interpretation of Blessed Theophylact, “Death suffered (as if in childbirth) and suffered terribly when it took hold of Him. The woman giving birth does not hold back what is in her, and does not act, but suffers and hastens to free herself. He beautifully called the resurrection the resolution of the diseases of death, so that we can say: having torn apart the pregnant womb and suffering from childbirth, Christ the Savior appears and emerges, as it were, from some giving birth womb. Therefore he is called the firstborn from the dead." Acts 2:25. For David says of Him: I saw the Lord always before me, for He is at my right hand, so that I should not be shaken. The Apostle confirms the truth of the resurrection of Christ with the prophecy of King David, especially authoritative for the Jews, in the remarkable place of his 15th psalm (Ps. 15: 8-11). Having set out this passage fully and accurately according to the translation of the 70 (verses 25–28), the Apostle himself immediately interprets it (verses 29–31), revealing in himself the obvious gift of the Holy Spirit in the understanding of Scripture. When applied to David, the indicated passage of his psalm expresses his joyful confidence in the constant help and goodness of God, extending to God’s non-abandonment even outside the tomb (incorruption). But if, when applied to David, all this was realized only in part, then when applied to the Savior (the Apostle’s expression is significant: “David speaks of Him,” i.e., about Christ) it was realized with literal accuracy and completeness, as St. Peter points out. Acts 2:26. Therefore my heart rejoiced and my tongue was glad; even my flesh will rest in hope, Acts 2:27. for You will not leave my soul in hell, and You will not allow Your holy one to see corruption. “My flesh will rest in hope, for You will not forsake”, Greek. η σάρη μου κατασκηνώσει επ έλπιδι ότι ουκ εγκαταλείψεις ... glory. more precisely: “my flesh rests in hope, that you will not forsake it.” One should say in Russian: “my flesh will dwell” (i.e. in the tomb) “in the hope that You will not leave.” Regarding these words, Blessed Theophylact notes: “since Jesus, having accepted death, put off the flesh that He had accepted according to the plan of dispensation in order to resurrect it again from death: it is fair that His flesh nourished itself with hope in anticipation of immortality”... “You will not leave my soul in hell,” i.e. you will bring her out of hell again into life, which will be quite possible if the body is incorruptible - you will “resurrect” her for a new, better life (v. 28). Acts 2:28. You have made me know the way of life, You will fill me with joy in Your presence. “Let it be permitted with boldness.” Intending to speak of the greatest, most respected forefather, as the inferior of Jesus Crucified, the Apostle deliberately uses such a cautious and gentle expression. “He died and was buried” like an ordinary person, to whom, after his death and burial, nothing special or extraordinary happened, i.e. in fact, it is implied that he did not rise from the dead, and that, therefore, what he said in his own person about the righteous who will not remain in the tomb was not fulfilled. “We have his grave to this day,” i.e. with the remains of his body, which had undergone decay like the bodies of all other people. Chrysostom says, moving on to further interpretation: “now he (Peter) has proven what he needed. And after this he has not yet passed over to Christ, but again speaks with praise about David... so that they, at least out of respect for David and his family, would accept the word of the resurrection, as if otherwise the prophecy and their honor would suffer." Acts 2:30. Being a prophet and knowing that God promised him with an oath from the fruit of his loins to raise up Christ in the flesh and seat him on his throne, “God promised with an oath.” Such a promise, fulfilled only in the Messiah, is found in 2 Sam. 7:12–16; srv. Psalm. 131st. - In essence, it is both a prophecy and about the resurrection, without which this prophecy could not come true. “He will place him on the throne,” i.e. precisely as the Messiah (cf. Luke 1:32). “As in many places of Divine Scripture, so here too, the throne is used instead of the kingdom.” (Blessed Theophylact). Acts 2:32. This Jesus God raised up, of which we are all witnesses. “This Jesus” – this, and not any other, namely Jesus of Nazareth. “To which we are all witnesses,” for we saw Him risen, talked with Him, ate with Him, touched Him, and through all this we were sufficiently convinced of the reality of His resurrection to have the right to testify about Him to others. Acts 2:33. So He, having been exalted by the right hand of God and having received from the Father the promise of the Holy Spirit, poured out what you now see and hear. “Therefore He was exalted by the right hand of God” – Greek. τῆ διξιᾶ οῦν οῦ Θεού υξωθείς, slav. “he was exalted by the right hand of God” (probably instead of “he ascended”) - an expression that allows for two interpretations: or - “having been ascended” into heaven by the right hand of God - in the same sense in which it is said above that God raised Him from the dead (v. 24); or – having been ascended, i.e. exalted to sit at the right hand of the Father in glorified human flesh. Both interpretations are equivalent and equivalent. “Having received from the Father the promise of the Holy Spirit,” i.e. having received from the Father the authority to send to those who believe in Him the Holy Spirit promised by the Father and Him, proceeding from the Father. Acts 2:34. For David did not ascend into heaven; but he himself says: The Lord said to my Lord: Sit at my right hand, Having established, as the main truth, the truth of the resurrection of Christ on the prophecy of David, the Apostle in the same way finds it necessary to establish the truth of the ascension of Jesus, the immediate consequence of which was the outpouring of the gifts of the Holy Spirit. The apostle affirms this truth precisely by referring to the prophetic saying of David in Psalm 109 (v. 1), attributing the fulfillment of this saying entirely to Christ. The Lord Himself applies this same saying to Himself in a conversation with the Pharisees (Matthew 22, 42, etc.). Acts 2:36. Know therefore surely, all the house of Israel, that God hath made this Jesus, whom ye crucified, to be Lord and Christ. “The whole house of Israel”, i.e. the entire Jewish people. “God made this Jesus, whom you crucified, Lord and Christ,” in other words: “God made this Jesus, whom you crucified, to be your true Lord and Christ,” or Messiah (a double designation of His Messianic dignity - more general and more specific). "Whom you crucified". As Chrysostom remarked, “he concluded his word beautifully with this, in order to shake their soul through this.” Acts 2:37. Hearing this, they were touched in their hearts and said to Peter and the other Apostles: What should we do, men and brethren? “They were touched at heart” - they came to heartfelt contrition that this was done to the Messiah, and they were determined in their hearts to atone for their guilt by faith in Him, which is why they further ask: “What should we do?” “Men and brethren” is an address full of trust, respect and love to the Apostles, on whose behalf Peter spoke. Acts 2:38. Peter said to them: Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins; and receive the gift of the Holy Spirit. For reconciliation with God and the rejected Messiah, Peter offers repentance and baptism, with their grace-filled fruits - the forgiveness of sins and the reception of the gifts of the Holy Spirit. “Let everyone be baptized... in the name of Jesus Christ.” According to the interpretation of blessed. Theophylact - “these words do not contradict the words - “baptizing them in the name of the Father and the Son and the Holy Spirit” (Matthew 28:19), because the Church thinks of the Holy Trinity as inseparable, so that due to the unity of the three hypostases in essence, the one baptized in the name of Christ is baptized into the Trinity, since the Father and the Son and the Holy Spirit are inseparable in essence.” Obviously, when the Apostle calls to be baptized in the name of Jesus Christ, he indicates by this only the main content of our faith and confession, which determines the recognition of everything that openly came to earth by the Son of God. Acts 2:39. For the promise is to you and to your children and to all who are far off, even as many as the Lord our God will call. “To you... and your children,” i.e. in general to descendants “and all distant ones,” i.e. standing in the most distant degrees of kinship and closeness to the Jewish people. Here one can also think of the pagans, about whom the Apostle speaks secretly, sparing the weakness of the Jews, who could see something tempting in granting the pagans equal participation in the Kingdom of the Messiah. This question had to be resolved by time itself, but here it was necessary to avoid everything that should cast a shadow on the dignity of the new truths being preached. “Whomever the Lord our God will call.” The Lord calls everyone, desires salvation for everyone; Obviously, this refers to those who, applying their own free will to the calling of the Lord, actually carry out the calling by accepting repentance and baptism in the Name of Jesus Christ. Acts 2:40. And with many other words he testified and exhorted, saying: Save yourself from this corrupt generation. “And in many other words,” which the Writer does not cite, setting out only the main essence of what the Apostle said. “Save yourself from this corrupt generation”, or rather, save yourself from the modern generation of evil, obstinate people ( σκολιός, actually crooked, then - cunning, crafty), from the judgment and punishment of God awaiting these people who brought their obstinacy to such a terrible and dangerous thing as rejecting the Messiah and unbelief in Him. This admonition of the Apostle is applicable to all subsequent times, pointing to the need for all Christians to be saved from a world that lies in evil by pure faith in Christ and life according to this faith, and at the same time to be saved from the punishment of God, which inevitably weighs on all evil spilling out in the world. Acts 2:41. So those who willingly accepted his word were baptized, and about three thousand souls were added that day. "Baptized". Since in Jerusalem and its immediate surroundings there is not such an abundant collection of waters that so many people could be baptized by immersion at one time, it can be assumed that the baptism itself followed a little later, separately for everyone, in their homes, or in groups at more or less sufficient reservoirs, through one or another of the Apostles and disciples of the Lord. Acts 2:42. And they constantly continued in the teaching of the Apostles, in fellowship and in the breaking of bread and in prayer. “And they constantly remained”, Greek: ῆσαν δε πρός καρτερουντες, more precisely glorified: “but patiently”, literally - “they were tireless” in the teaching of the Apostles, etc. It is difficult to allow, of course, that this entire mass of people (3000 in addition to the previous considerable number of believers) would gather in one place or house. Most likely, the believers, having divided into several groups or communities, gathered in several places, where the apostles taught them new truths, prayers and sacraments. Between all these communities there was the closest mutual communication, uniting them into one fraternal family, the soul of which was the Apostles. "In the breaking of bread". Usually this expression means eating food (Luke 24, 30, etc.), but at that time it was also used in another higher meaning of performing and participating in the Sacrament of the Eucharist (1 Cor. 10, 16). Both meanings may be implied here - both separately and together, especially since it was a time when the Eucharist usually concluded with suppers of love, with the participation of all believers, in the spirit of fraternal equality, love and mutual communication. Thus, the main features of the original Christian worship, separate and independent from the Old Testament worship, are revealed: teaching, the breaking of bread (Eucharist) and prayers, although the apostles and other believers until time did not break ties with the Old Testament church and its services (Acts 3, 1, etc.). Acts 2:43. There was fear in every soul; and many signs and wonders were performed through the Apostles in Jerusalem. “There was fear on every soul,” i.e. actually - to the soul of an unbeliever. Unexpected and amazing manifestations of divine power, the outstanding success of Peter's preaching, his fiery threats and appeals, the miracles and signs of the apostles - all this could not but awe the impressionable soul, plunging it into deep thought. Acts 2:44. Yet the believers were together and had everything in common. The Slavic text of this verse has an extra line compared to the Greek original and the Russian translation (repeating the beginning of verse 43): “but great fear was upon them all. Yet all the believers were together,” i.e. gathering in certain places (cf. Acts 1:14, 2:1) for teaching and prayer, they all formed a unanimous family, strong in brotherly love and communication. “They had everything in common.” A distinctive feature of the first Christian fraternal family or community was the communion of property, which was by no means forced or legalized, but was created completely voluntarily from the sublime impulses of the living faith and brotherly love of the first Christians among themselves. There was no destruction of property rights here (cf. Acts 5:4); but a completely voluntary distribution or concession, entirely and privately, in favor of others in need. How long this distinctive feature of the early Christian communities lasted is unknown; traces of it, in any case, are very soon lost to history. One might think that the disappearance of this peculiarity and its elimination is due to the significant inconveniences and difficulties that the rapid growth and multiplicity of the followers of Christ began to threaten more and more (cf. Acts 6:1). Acts 2:46. And every day they continued with one accord in the church and, breaking bread from house to house, ate their food with joy and simplicity of heart, “Every day they continued with one accord in the church,” i.e. were present at the Jewish church service, “because, as Chrysostom says, they had not yet rejected anything Jewish; and the very respect for the place passed on to the Lord of the church.”... All church worship was based on and embodied the aspirations of the Messiah; this made this service useful for Christians, who differed from the Jews in this case only in that they believed not in the Coming Messiah, but in the Messiah who had already come. "Breaking bread from house to house." Greek κάτ ’ οῖκον allows us to say both “in houses” (different, several)” and “in a house” (one). Both have their rights (cf. Art. 42), depending on the crowdedness of those gathered and the capacity of the meeting place (general and partial meetings). “They ate their food with joy and simplicity of heart.” Wed. Art. 12, and Acts 20:7, 11. From the indicated passages of the Writer we can conclude that in the very first times of Christianity there were two kinds of love suppers (αγάποι): those that were celebrated in different houses, and therefore by separate societies of believers (mainly in Jerusalem), and those that on certain days, namely Sundays, were celebrated by the entire assembly of believers. The supper opened and ended with prayer and washing of hands. During the supper itself, psalms and other sacred songs were sung, passages from the Holy Scriptures were read and interpreted. Scriptures. At first, love suppers were very common, and together with the Eucharist they were celebrated very often, almost daily. But already in the first centuries of Christianity there were Churches in which no trace of these suppers was visible. Justin Martyr, speaking about the celebration of the Eucharist and the worship of Roman Christians of his time, does not mention agapes. St. says nothing about them either. Irenaeus. With the spread of Christianity, the initial life of Christians, which had a family character, more and more took on the vast dimensions of social, church-folk life. This led to the fact that the original agapes gradually fell out of use on their own, with the inevitable unwanted abuses and disorder mixed in with them... Acts 2:47. praising God and being favored by all the people. The Lord daily added those who were being saved to the Church. “Praising God” is a general designation of the high religious mood of the spirit of the first society of Christians (Luke 24:53). “Being loved by all the people” - undoubtedly - for his strict religiosity, purity of life and virtue, peaceful, joyful and benevolent attitude towards everyone, etc. “The Lord added daily those who were being saved to the Church.” Here, therefore, the growth of the Church of Christ seems not to be a matter of ordinary growth and development of society, but a direct matter of the Lord Himself, invisibly ruling His Church. You might be interested in: