Interpretations of the Acts of the Apostles
Тумачења Дела Апостолских
Public domain — the full text is here.
Machine translation from the original · Show original
Head 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28
CONTENTS OF THE BOOK OF THE ACTS OF THE APOSTLES
This book is called the Acts of the Apostles because it contains the works of (all) the apostles together. The person who narrates these acts is the evangelist Luke, 1 who also wrote this book. Being a native of Antioch, 2 and a doctor by profession, he was a companion of the other apostles and especially the apostle Paul, so he writes about what he knows quite well. In that book, he also tells about how the Lord ascended to heaven with the appearance of angels, and then about the descent of the Holy Spirit on the apostles and on everyone who was present at that time. It also tells about the election of Matthew instead of the traitor Judas, about the election of seven deacons, about Paul's address and about what he suffered. In addition, he also tells about the miracles the apostles created through prayer and faith in Christ and about Paul's journey to Rome.
Therefore, Luke speaks of the apostles' works and the miracles they performed. The miracles he describes are as follows:
1. With the name of the Lord, Peter and John heal a man lame from birth, who was sitting in front of the so-called Beautiful Gate;
2. Peter denounces Ananias and his wife Sapphira because they hid part of what they promised God, for which they died at the same time;
3. Peter heals the abducted Aeneas;
4. Peter resurrects the dead Tavita (Doe) in Joppa;
5. Peter sees a vessel coming down from heaven, filled with various animals;
6. Peter's shadow heals the sick when it falls on them;
7. Peter, as a slave in prison, is freed by an angel, so that the guards do not even notice him while Herod, who was eaten by worms, releases his soul;
8. Stephen creates signs and wonders;
9. Philip casts out multitudes of spirits in Samaria and heals the lame and the dispossessed;
10. As he approaches Damascus, Paul has a vision and immediately becomes a preacher of the Gospel;
11. On the way, Philip meets a eunuch who reads and baptizes him;
12. In Lystra, Paul heals a lame man from birth with the name of the Lord;
13. Paul is called to Macedonia in a vision;
14. In Philippi, Paul heals a woman (girl) who was possessed by a spirit of divination;
15. Paul and Silas are imprisoned in a dungeon and shackles are put on their feet; however, during the night an earthquake occurs and their shackles fall;
16. They put napkins from Paul's body on the sick and demon-possessed and they are healed;
17. Paul resurrects Eutychus, who fell from a window and died in Troas, saying: His soul is still in him; 18. Paul in Cyprus condemns the sorcerer Elimas and this sorcerer goes blind;
19. On the way to Rome, Paul and all those who were with him on the ship were caught in a fourteen-day storm. When everyone expected death, the Lord appeared to Paul and said: For your sake I will grant them life, and they were all saved;
20. When Paul disembarked from the ship, he was bitten by a snake and everyone thought he was going to die. However, as he remained unharmed, everyone considered him a god;
21. On the island, Paul, by laying on his hands, heals (the father of) the chief Publius, who suffered from heart disease, and heals many more sick people.
Paul started his journey from Damascus and came to Jerusalem, from where he went to Tarsus, from Tarsus to Antioch and then again to Jerusalem and from there a second time to Antioch. Being appointed together with Barnabas for the work of apostleship, from there he arrived in Seleucia and then on to Cyprus, where he began to be called Paul.
After that he went to Perga, then to Pisidian Antioch and then to Iconium, then to Lystra, to Derva and to Lycaonia, then to Pamphylia and again to Perga, then to Attalia and a third time to Syrian Antioch and a third time to Jerusalem, regarding the question of circumcision. After that, he went to Antioch a fourth time, and a second time to Derva and Lystra, then to Phrygia and Galatia, and then to Mysia.
From there he went to Troad, then to Naples and then to the Macedonian city of Philippi. Passing Amphipolis and Apollonia, he arrived at Thessalonica, and then Veria and Athens. From there he travels to Corinth, then to Ephesus and Caesarea, and then a second time to Antioch Pisidian, then to the land of Galatia and to Phrygia, then a second time to Ephesus, and after that, passing Macedonia again, a second time, he arrived in Philippi and from Philippi again in Troas, where he resurrected the fallen Eutychus. After that he arrived in As and then in Mytilina.
Then he landed on the coast opposite Chios, and then arrived at Samos from where he went to Militus, where he called the Ephesian church elders (presbyters) and talked with them. After that he went to Kos, then to Rhodes and from there to Patara. From here he goes to Tire and then to Ptolemais and to Caesarea, from where he returned to Jerusalem for the fourth time. From Jerusalem, he was sent to Caesarea so that, finally, he would be sent from there as a captive to Rome.
In this way, he arrived from Caesarea to Sidon and from there to Lycian Myra and then to Cnidus, from where, with many hardships, he arrived on the island where he was bitten by a snake. From the island he goes to Syracuse and then to Rigia Calabria and Potiole, from where he arrives on foot to Rome. Here, on Appian Square and at the Three Inns, they welcomed him with faith. Having arrived in Rome in this way, he preached here for a long enough period and finally received a martyr's death in Rome itself, after the good feat he had done here.
At the place where his relics rested, the Romans built a beautiful building and a basilica, celebrating his memorial every year on the third day before the July calendar. Even before that, this blessed man gave many advices related to a pious life and virtues, and he also gave many practical lessons. Finally, and what is especially important, in his fourteen Epistles he laid out all the rules for human life.
MAIN TOPICS OF THE BOOK OF THE ACTS OF THE APOSTLES
1. About Christ's teaching after the Resurrection, about His appearance to the disciples and about the promise of the gift of the Holy Spirit, about the manner and appearance of the Lord's Ascension and about His glorious Second Coming
2. Peter's sermon to the disciples about the renunciation and death of Judas the traitor
3. About the divine descent of the Holy Spirit on believers on the day of Pentecost
4. On the healing of the lame from birth in the name of Christ and the benevolent and advisory teaching that leans towards salvation and which was spoken by Peter on that occasion
5. About the unanimous and complete communion (communion) of believers
6. About the fact that the apostles, imprisoned in the dungeon, were brought out of there by the angel of God during the night, commanding them to preach Jesus unhindered
7. On the ordination of seven deacons
8. Rebellion and slander of the Jews against Stephen, his speech about God's covenant with Abraham and about the twelve patriarchs
9. About the persecution of the Church and about Stephen's death
10. About the soothsayer Simon who believed and was baptized along with many others
11. About the fact that the gift (lit. communion) of the Holy Spirit is not given for money or to hypocrites, but to the saints (believers) according to their faith
12. About the fact that God grants salvation to good and faithful people, which can be seen from the eunuch's example
13. About Paul's divine calling from heaven to the work of Christ's apostleship
14. About the abducted Aeneas, whom Peter healed in Lyda
15. About how an angel appeared to Cornelius and how Peter was again called from heaven
16. About how Peter, who was condemned by the apostles for associating with the uncircumcised, narrated in order everything that had happened and how he then sent Barnabas to the brothers who are in Antioch
17. Agabus' prophecy about the famine that will engulf the entire universe and about the help (which the believers from Antioch) gave to the brothers in Judea
18. On the murder of the apostle James, as well as on the punishment of the guards and on the bitter and terrible death of the godless Herod
19. About Barnabas and Saul whom the divine Spirit sent to Cyprus and about what they did in the name of Christ with Elimas the sorcerer
20. Paul's exhaustive teaching about Christ based on the Law and the Prophets, with a historical and evangelical character
21. Of how the apostles, preaching Christ in Iconium, were banished from there after many had believed
22. About how the apostles in Lystra healed a lame man from birth, which is why the people there considered them gods who had come down among them; about the stoning of Paul
23. About the fact that converted polytheists should not be circumcised; reasoning and decisions of the apostles
24. About the teaching of Timothy and about the revelation by which Paul was sent to Macedonia
25. About the commotion that occurred in Thessalonica because of the (evangelical) preaching, about Paul's flight to Veria and from there to Athens
26. About the inscription on the altar in Athens and about Paul's wise (philosophical) sermon
27. About Aquila and Priscilla, about the fact that the Corinthians quickly believed and about what happened to them according to foreknowledge by the favor of God and which was made known to Paul through revelation
28. About the baptism of those who believed in Ephesus, about how they received the gift of the Holy Spirit through Paul's prayer and about the healings that Paul created
29. About the death of Eutychus in Troas and how he was called back to life by Paul's prayer; pastoral council (Paul) to the presbyters in Ephesus
30. The prophecy of Agabus about what will happen to Paul in Jerusalem
31. James advises Paul not to forbid the Jews to be circumcised
32. About how riots broke out in Jerusalem because of Paul and how the military commander snatched him from the hands of the crowd
33. About what Paul endured when he appeared before the Sanhedrin, what he said and what he did
34. About the conspiracies that the Judeans were devising against Paul and how they incited him at Lysias
35. About how Tertullus accused Paul before the governor and about Paul's justification
36. About Felix's successor Festus and his way of acting.
37. The arrival of Agrippa and Vernicius, to whom they communicate the testimonies about Paul
38. About Paul's sea voyage to Rome, filled with many and very great dangers
39. About how Paul from Militus arrived in Rome
40. About Paul's discourse with the Jews who lived in Rome.
PREFACE OF THE HOLY FATHER JOHN GOLDSMITH FOR THE BOOK OF THE ACTS OF THE HOLY APOSTLES
Many, and not only some individuals, are not familiar with the book itself, nor with the person who compiled and wrote it. That is why I considered it necessary to accept its interpretation, aiming both to teach the ignorant and not to allow such a treasure to remain unknown and hidden, because insight into such wisdom, such correct teaching (dogma), and especially into what the Holy Spirit has perfected, can bring us a benefit that is no less than the one we have from the Gospel. Therefore, we will not neglect this book, but, on the contrary, we will study it most carefully, because in it you can see how those promises of Christ contained in the Gospels were fulfilled in action. In it, you can also see the truth that shines in the works themselves, and the change for the better that took place in the students and that the Holy Spirit created over them. In it one can find dogmas that no one would understand so clearly if this book did not exist. Without it, the essence of our salvation would remain hidden, and some of the dogmas of our teaching and some of the rules for life would remain unknown.
However, the greater part of the content of this book is made up of the works of the apostle Paul, who tried harder than the others. The reason for this is the fact that the writer of this book, blessed Luke, was Paul's disciple. His love for his teacher can be seen in many things, but especially in the fact that he did not separate from his teacher and that he constantly followed him, while Dimas and Hermogenes left him - one went to Galatia and the other to Dalmatia. Listen to what Paul himself says about Luke: Luke is alone with me (2 Tim. 4:10). Addressing the epistle to the Corinthians, he speaks about him again: He is praised in all churches for preaching the gospel (2Cor.8:18), and also when he says: He appeared to Cephas, then to the Twelve..., according to the gospel they received (1Cor.15:5,1), meaning his (Luke's) gospel. Therefore, no one will make a mistake if they connect this work of Luke (the book of Acts) with Him. When I say: with Him, I mean Christ.
If someone says: why did Luke, who stayed with Paul until the end of his life, not describe everything, we will answer that it is enough for the zealous that he always stopped at what was especially necessary and that writing books was not the primary concern of the apostles, since they handed down a lot without writing. However, everything that is found in this book is admirable, and especially the adaptability of the apostles that the Holy Spirit advised them, preparing them for the work of domestication. That is why, while telling so much about Christ, they spoke less about His divinity and more about His incarnation (incarnation), about His sufferings, Resurrection and Ascension.
Their goal was to make the listeners believe that He had risen and ascended into heaven. Just as Christ Himself tried to prove that He came from the Father, so Paul primarily tried to prove that Christ was resurrected, ascended and went to the Father from whom He came. Namely, if the Jews had not previously believed that He came from the Father, then all of Christ's teachings - after adding the stories about His Resurrection and Ascension to heaven - would have seemed far more incredible to them. That is why Paul imperceptibly and gradually leads them to the understanding of higher truths. In Athens, Paul calls Christ a man and adds nothing more, but it was not without purpose: if they often wanted to stone Christ Himself, when He spoke about His equality with the Father, and said they were blaspheming God, they would hardly have been able to accept that teaching from the fishermen, and that after His crucifixion on the Cross.
And why should we talk about the Jews, when the disciples of Christ themselves, listening to the teaching about higher things, were swept away and humiliated? This is why Christ said: I still have much to say to you, but you cannot bear it now (Jn. 16:12). If they could not bear it - those who spent so much time with Him, who were privy to unspeakable secrets and saw so many miracles, then how could the pagans, having renounced altars, idols, victims, cats and crocodiles (because that was what pagan religion consisted of) and other ungodly rituals, suddenly accept a sublime sermon on (Christian) dogmas? In what way are the Jews, daily reading and listening to the following saying from the Law: Hear, Israel: The Lord our God is the only Lord (Deut.Mos.6:4) and There is no God but Me (Deut.Mos.32:39), who, in addition, saw Christ on the cross and, most importantly, who crucified Him and laid Him in the grave and did not see His resurrection - in what way are these people, hearing that he is the same man and that he is the same God Father, could they not get confused and not fall away completely, and that easier and faster than all the others?
That is why the apostles gradually and imperceptibly prepare them, showing a great skill in adapting, whereby they themselves received an increasingly abundant grace of the Spirit and in the name of Christ created even greater miracles than those created by Christ, in order to one way or another raise those who are lying on the ground and instill in them faith in the word of resurrection. That is why this book is primarily a proof of the resurrection because, having believed in the resurrection, people easily accepted everything else as well. Anyone who thoroughly studies this book will say that this constitutes primarily its content and its entire purpose.
Let's listen to its beginning first.
1. I wrote the first book for you, O Theophilus, 3 about everything
(Luke) mentions (his) Gospel to Theophilus, in order to indicate his very careful attitude towards the work, because even at the beginning of his work he says:
I also thought, having examined everything exactly from the beginning, I plan to write to you, not as it was, but as it was handed down to us by those who were eyewitnesses and servants of the Word (Logos) from the beginning (Lk.1:3:2).
Therefore, he mentions the Gospel in order to remind with what care it was written. He mentions this so that, bearing in mind the same careful attitude towards the work and when compiling this book, he should be as careful as possible with what he writes. That is why he did not need any approval this time, because he, who has been deigned to write about what he has heard and whom they believe in what he has written, justly deserves to be trusted even more when he does not present what he has heard from others but what he himself has seen.
That's why he doesn't say: The First Gospel, but: The First Book, since he was alien to exaltation and he calmly thought that the name Gospel was more exalted than his work, even though the apostle glorifies him for that effort: He is praised in all the churches for preaching the Gospel (2Cor.8:18).
However, with his expression about everything, he seemed to contradict the evangelist John. This one, namely, says that it was not possible to describe everything, while Luke says: about everything he created from the beginning until the Ascension. What will we say to this? That, with the expression about everything, Luke indicates that he did not miss any of the essential and necessary things, from which the divinity and truthfulness of the sermon can be known, because both Luke and each of the evangelists put in their gospels at the beginning the things from which the divinity and truthfulness of the sermon can be known, and that in such an exact form as if they were doing it according to some pattern. John the Theologian himself explained all this in a similar way. They did not miss any of those features through which, on the one hand, he knows and becomes an object of faith the household (economy) of the Word (Logos) according to the flesh, and on the other hand, illuminates and reveals His greatness according to divinity.
John says that, even if we were to partially and briefly describe everything that the Lord said and did, even then the written books would not fit in the world, and even more so they could not fit if someone wanted to describe all the acts and all the words of the Lord with an investigation of their meaning, since their meanings and causes, because of which the Lord acted and spoke, the human mind can neither comprehend nor know, and this is because everything that He created in human nature, He created like God. On that side, the words and deeds of Christ cannot be expressed in words or written down. After all, I allow that this addition is a hyperbolic twist of words and that it does not have to unconditionally talk about the fact that there would not be enough books written in the whole world if their presentation were more extensive. It can also be said that this evangelist (John), who was more advanced in contemplation than others, truly knows all the creations and all the works of the Savior - not only those that He manifested while living in the flesh, but also those that He perfected throughout the ages, both incorporeally and with the body.
If someone decided to describe the characteristics of nature, origin, difference, essence, etc. of each of those works then, even if the possibility of such a work is allowed, the whole world could not contain written books. If by the word "world" someone does not mean only the world but also a man who lies in evil and thinks about worldly and carnal things - and the word "world" is mentioned in that sense in many places in the Scriptures - John is speaking the truth in that case, because if someone wanted to describe all the miracles that Christ performed, then such people, amazed by the multitude and greatness of Christ's works, would rather come to unbelief than to faith and would not be able to accept what was written.
This is precisely why the evangelists often keep silent about the multitude of healed people and bypass the multitude of miraculous works, indicating only the general fact that many were freed from various diseases, that there were many miracles, etc., without enumerating them because for people who are not capable of understanding and who are deceived, an individual enumeration would rather serve as a reason for unbelief and for the lack of desire to listen (sermons) than as a reason for them to believe and listen.
What did Jesus begin to create and teach.
He talks about miracles and teaching - after all, not only about this, but also about what Jesus taught in deed, because he didn't just advise people with words to do this or that without He Himself doing it, but by deeds, which He Himself perfected, He also convinced them to imitate Him and to be zealous for virtue. It should be known that Theophilus was one of those whom Luke himself converted. Don't be surprised that Luke showed so much concern for just one man, that he wrote two whole books for him, because he preserved the famous saying of the Lord in which it is said: It is not my Father's will that one of these little ones should perish (Matthew 18:14). Why did he, writing only to Theophilus, not write one book, but divide the subjects into two books? For the sake of clarity and in order not to burden the reader, because they are also divided by content, so he properly divided the subjects of the narration into two books.
2. Until the day when he ascends, after he gave the commandments to the apostles whom he chose by the Holy Spirit.
With the Holy Spirit he gave commands, ie. he spoke spiritual words to them. There was nothing of human nature in those words, because he commanded them by the Spirit. Just as the Lord Himself, due to humility and according to the home system, said: I cast out demons by the Spirit of God (Mt. 12:28), so also here the commandments are given by the Spirit, not because the Son needed the Spirit, but because where the Son works, there the Spirit, as one essence, cooperates and is present. What did he command them? Go and teach all the nations, baptizing them in the name of God and the Son and the Holy Spirit, teaching them to keep everything I have commanded you (Matthew 28:19-20).
He gave the commandments, he says, then ascended. He does not say he ascends, but he still judges about Him as a man. From there we see that even after His Resurrection, Jesus taught the disciples; however, no one spoke fully about that time. John spent more time with Him than the others, but no one clearly reported all this, because the disciples were paying attention to something else.
3. To whom even after His suffering He showed Himself alive with many true proofs, appearing to them for forty days.
Having previously spoken about the Ascension, he also speaks about the Resurrection. Since you heard that He ascended without thinking that someone else ascended Him, Luke adds: He showed Himself alive because if He stood before them after having performed a greater miracle, then He could have performed the lesser (miracle) all the sooner. Appearing to them for forty days and not for all "forty days", because he was not constantly with them, as until the Resurrection, but appeared to them and left, elevating their thoughts and not allowing them to attach themselves to Him in a similar way as before. With great prudence and wisdom, He developed two sides in them: faith in His Resurrection and the conviction that they consider Him more than a man, although one contradicted the other, since the belief in the Resurrection had to give rise to the idea of many more human sides, and from the fact that He is above man - the opposite. However, both were confirmed in their own time, that is, during forty days, starting from the day of the Resurrection until the day of the Ascension.
During those days, He ate and drank with them, showing them that He was the One who was crucified and buried and Who rose from the dead. Why didn't He appear to everyone, but only to the apostles? Because to many, who did not understand this ineffable secret, His appearance would seem like an apparition. If the disciples themselves did not believe at first and were swept away, if they needed to touch Him with their hands and eat together with Him, how could His appearance astound the crowd? That is why He gave the proof of His resurrection as unquestionable and general through the miracles that the apostles created through the power of the grace they received, so that the Resurrection did not become an obvious fact only for those who had to see it with their own eyes, but also for all the people of the latter times.
3–4. Appearing to them and speaking about the Kingdom of God. Eating with them (in the Serbian translation: staying) he commanded them not to depart from Jerusalem, but to wait for the promise that they heard, he said, from Me.
The Lord himself called the Kingdom, which he promised the disciples that he would drink new wine with them, the Kingdom of the Father, while he named the new drink that he drank with them after his resurrection. At the same time, He tasted new food with them, but He did not taste it in the way He ate and drank before the Resurrection because then, having become similar to us in everything except sin, He ate and drank, voluntarily allowing the body to seek the necessary use of food; that's why he voluntarily allowed the state of starvation. After the resurrection, He no longer ate and drank out of necessity, but only so that everyone would be convinced of the truth of His bodily nature, as well as the fact that He willingly suffered and rose again, as befits God.
Therefore, he called the food and drink that he took with the disciples after the Resurrection new, because it was said: Eating with them for forty days, ie. using salt and food that was common to both Him and them. And how it happened we cannot say, because it was something unusual, which did not happen because nature demanded food, but because of condescension, with the aim of proving the Resurrection. Revealing to them the secrets of the Kingdom of God, commandments, etc. Why did he command them to do so? Before that, when they were anxious and afraid and since they were ready to renounce the work to which they were called, He took them to Galilee, so that they could listen without fear to what He had to say to them. Now, when they listened to Him and spent forty days together, He commanded them not to leave Jerusalem. Why?
Namely, just as no one allows the soldiers, who are supposed to attack a large (adversary) force, not to attack them before they arm themselves and just as no one allows the horses to move before the charioteer sits down, so the Lord did not allow the apostles to enter into arguments until the descent of the Holy Spirit, so that the overwhelming majority would not defeat them and capture them. After all, the Lord did not only forbid them to leave Jerusalem because of that, but also because many here should have believed and, thirdly, because no one would say that He, having left His own, went to seek glory among others. That is why they are spreading unquestionable proofs (resurrection) among those same people who killed the Lord, who crucified and buried Him, and that in the same city, where they dared to commit such iniquity. When did they hear this commandment? Then, when He said to them: It is better for you that I go away, because if I do not go, the Comforter will not come (Jn.16:7) and I will ask the Father and he will give you another Comforter (Jn.14:16).
Why did the Comforter not come while He was still there, nor did He come immediately after His departure, but only after eight or nine days, that is, at that time, when the day of Pentecost was over? In addition, how did He, before the Holy Spirit descended, say: Receive the Holy Spirit (John 20:22)?
To that, it must be said that He spoke in this way with the aim of arousing in them the desire, readiness and ability to receive the Holy Spirit. And they received Him (the Spirit) when He came down. Or else, he spoke about what was yet to be as already existing and present, similar to how he spoke to them about the possibility of standing on a snake, a scorpion, and every power of the devil. Finally, it should also be said that the gifts of the Spirit are different and manifold: there is the gift of purification and perfection, the gift of sanctification and sanctifying power, the gift of tongues and prophecy, the gift of miracles and interpretation, as well as a multitude of other gifts. Therefore, with the diversity and multiplicity of the gifts of the Spirit, nothing prevented the apostles from receiving the grace of the Spirit in different ways. However, the complete endowment of the Spirit, which made the apostles perfect and able to perfect others, happened at the time of Pentecost, when He descended upon them in the form of flaming tongues and completely filled them with His power. That is why the Lord left and the Holy Spirit came. He came at the time of Pentecost and not immediately - so that desire would penetrate them and then they would receive grace.
If the Holy Spirit came while the Son was among them and if the Son then left and the Spirit departed, then it would not have been such a comfort for them, because they were reluctant to part with their Master. That is why He ascends, but the Spirit does not come immediately, so that after some despondency, the desire and knowledge of the necessity of the promise that was given to them would be awakened in the disciples, and that at the time of the descent, they would experience pure and complete enjoyment. After all, our nature should first appear in the heavens and achieve the most complete reconciliation, and only then should the Holy Spirit descend. Know that the Lord obliged them with the given promise to stay in Jerusalem, so that after the ascension they would not run away again. He kept them all there with that expectation, like some fetters, and with the promise of good hopes he inclined them to a strong desire for those hopes even though they were still unknown to them. No one will be wrong if they say that even then they received some power and grace of the Spirit - not such that they could resurrect the dead, but they received the power to forgive sins.
That is why (the Lord) added: Whose sins you forgive, they are forgiven (Jn. 20:23), thus showing what kind of power he actually gives them. Then he clothed them with that power, and after forty days had passed, he gave them the power to create signs, which is why he says: Receive the power, etc.
5. Because John baptized with water and you will be baptized with the Holy Spirit shortly after these days.
Having said that they are waiting for the Father's promise which they heard from the Lord, He adds: For John baptized with water, etc. This clearly indicates that He is different from John, but no longer as covertly as before, when he said: The least in the kingdom of heaven is greater than him (Matthew 11:11). Now he clearly says: John baptized with water, and you will be baptized with the Holy Spirit, and thus shows that even they have become greater than John, since they will also baptize with the Holy Spirit. He did not say: I will baptize you with the Holy Spirit, but: you will be baptized with the Holy Spirit, leaving us a pattern of humility everywhere, because it is already known from John's testimony that the one who baptizes was the Lord: He will baptize you with the Holy Spirit and fire (Matthew 3:11).
As it was said: you will be baptized, when there was no water in that chamber? It was said that way because what was meant here was the true baptism of the Spirit, through which the water itself will become effective, just as the Lord is said to be anointed, although He was never anointed with oil but received the Spirit. After all, it can be proven that the apostles were not only baptized with the Spirit, but also with water, but at different times. For us, both baptisms are completed at the same time, but then they were completed separately, because the apostles were first baptized by John with water, and then they were baptized with the Holy Spirit. Why did the Lord not announce when the Holy Spirit will descend, but says: Not long after these days. Not long after these days, he says that, so that they would not fall into despair, he did not tell them exactly when the Holy Spirit would descend, so that they would constantly watch for His coming. What is strange, then, that He does not tell them about the final peace when, for the reasons we have stated, He did not want to announce even that near hour?
The phrase: you will be baptized means the abundance and, in a way, the wealth of the community (community, communion, lat. partitipaonis) of the Holy Spirit. Namely, the one who is baptized in water immerses his whole body in it and feels it emotionally, while the one who simply receives water is not sprinkled with it in its entirety, nor in all places (of his body). In this way, what has been said now does not contradict what is said in the holy gospels. After Christ's resurrection from the dead, the apostles were told: Receive the Holy Spirit, and they received it; it was said there that they received the Holy Spirit. Here, however, the expression: you will be baptized with the Spirit signifies the outpouring and richness of the grace to guide others, which the Lord bestowed upon them after He ascended to the Father. Just as, having faith, they came to Him and said: Faith is within our reach, so also here, after the descent of the Holy Spirit upon them, to that communion of the Spirit, which they already had, an even stronger coexistence (an even stronger fellowship) with Him was added.
6. Then those who were gathered left him saying: Lord, will you establish the kingdom of Israel at this time? 7. And He said to them: It is not for you to know the times and deadlines, which the Father keeps in His authority. 8. But you will receive power when the Holy Spirit descends on you.
Intending to ask, they all come to the Master together, in order to influence Him with their number, because they knew that His previous answer, i.e.: About that day no one knows (Matthew 24:36), was not because of ignorance but because of avoiding an answer. So they ask again. When they heard that they would receive the Holy Spirit, they wanted to find out about it and to save themselves from adversity, now as worthy, because they did not want to expose themselves to the greatest dangers again. They don't ask: when, but: will you establish the kingdom of Israel at this time! Will you now, they say, because they wanted that day so badly. It seems to me that it was not yet clear to them what kind of kingdom it was, because there was not yet the Holy Spirit to teach them. They don't ask: when will he appear, but: Will you establish it (yourself), they already had such a high opinion of Him. That is why He speaks to them without (previous) intransigence and does not say that no one knows about that day, not even the Son.
So what does he say? It is not yours to know the times and deadlines. He did not attribute the knowledge of the fulfillment of time to the Father because He did not know it, but because the question itself was superfluous. Therefore, for their benefit, He answered that question with silence. In doing so, He aimed to cut off the extreme curiosity of His disciples, because He sent them to preach the Kingdom of Heaven and not the amount of time. He did not tell them about that time, because he taught them about a far greater one - with the aim of forcing them, as we have just mentioned, to watch and that, not knowing about it, they would not lose anything, because he revealed to them truths that are far higher than that - he revealed to them that he is the Son of God, that he is equal in honor with the Father, that he is resurrected, that the resurrection of the dead will take place, that judgment will occur and that he is seated at the right hand Father. Tell me what is more important to know - that He will reign or when He will reign?
Paul found out that man is not allowed to speak (2 Cor. 12:4). Moses knew the beginning of the world and that, when and for how long it was created and counted the years, although, in general, knowing the beginning is more difficult than knowing the end. After all, the apostles did not ask the Lord about the final end (of time), but: Will you establish the kingdom of Israel at this time? He, however, did not reveal this either, but answered as before, dissuading them from thinking about it, so that they would not think that deliverance from adversity was near, and that they would know that they would be exposed to many more dangers. He answers the same way now, only milder and adds: You will receive power. Then, so that they would not question Him again, He got up at the same moment. Besides, lest they should ask Him why He leaves them in doubt concerning these things, the Son says that the Father has kept them in His power. The authority of the Father is, of course, also the authority of the Son: just as the Father raises the dead and gives life, so the Son gives life to whomever He wills.
If in those cases, when it is necessary to perfect something extraordinary and miraculous, the Son creates with the same authority with which the Father does, then it all the more refers to knowledge, because the resurrection of the dead and with an authority equal to the Father's authority, is far more important than the knowledge of the day. Why did Christ not answer what the disciples asked Him, but said to them: You will receive power! In response, He told them: It is not for you to know and added: You will receive power. Those words somehow explain the descent and, so to speak, the outpouring of the Holy Spirit. - The Phrygian heresy should be mentioned here. 4 They claimed that the Comforter was sent two hundred years after the Ascension of Christ to the women they considered prophetesses, Priscilla and Maximilla, and to Montana, infected with the same madness. Then, they say, the promise was fulfilled: I will send you the Comforter (Jn. 16:7).
Why does he announce what he was not asked about, that is: You will receive force? Because He is a Teacher and a teacher's calling is not to teach what the student wants to know, but what is useful to know. And you will be my witnesses in Jerusalem and throughout Judea and Samaria and to the ends of the earth. He used to say: Do not go on the path of the Gentiles and do not enter a Samaritan city (Matthew 10:5), because he wanted the word of God to be preached primarily to the Jews. Now it should have already spread throughout the universe, so he adds in due course: throughout Judea and Samaria and then: to the end of the earth. The saying: You will be my witnesses is at the same time an advice and an eternal prophecy, because they will witness their preaching to the ends of the earth.
9. And having said this, while they were watching, he was lifted up, and a cloud took him before their eyes. 10. And they immediately watched Him go to heaven. 5
He was resurrected in such a way that they did not see it. They saw His Ascension, although that sight did not solve everything that time. They saw the end of the Resurrection but did not see its beginning; they saw the beginning of the Ascension, but they did not see its end. Why? Because there (in the Resurrection) seeing the beginning was superfluous, since the Risen One was before them and spoke about it, and showed them the grave in which He is not. Here it was necessary for them to know the end, because the eyes cannot give way to all heights, and sight could not determine whether He ascended to heaven or stopped somewhere. That is why the angels, who stood before them, revealed to them what they could not understand through sight. And the cloud lifted him up because it is a symbol of the Lord's and Divine power, because the symbol of some other power cannot be seen in the cloud.
That is why David says about the Father: You have placed the clouds as your footstool (Ps.103:3), and in another place: The Lord sits on a light cloud (Isa.19:1). And in many other places they talk about the same thing. After all, the Lord did not do it simply and without a goal: he knew that if he ascended invisible to them as he descended or, rather, condescended, then they (the apostles) would not believe even when the Spirit appeared that it was the same Spirit that he had promised them a few days ago that he would send. He also knew that in that case he would cause them to doubt that He Himself had come down from heaven. Finally, he knew that, in the event that he ascends invisibly, if he calls Paul from heaven, if he sends from there to Peter a cloak not made by hands (see Acts, ap. 10; 11), they will not believe that he is creating it after his physical departure from them. Knowing, therefore, all this, He ascended so that they could see Him.
From the cloud of the Virgin, He enters the cloud and ascends through the cloud to where He was before. You should not understand the expression "where he was" in the sense of place, nor in the sense that He took off His body and that His incarnate divinity became incorporeal as before. No, the expression "where he was", listen to me carefully, indicates the height of incorporeality in the corporeality, the greatness of the incorporeality in the flesh, the inherent value of His voluntary humility during the embodiment of His immutability, as well as the fact that He does not move among people and does not dwell among them in a visible way.
And behold, two men in white robes stood by them. 11. And they said: Men of Galilee, why are you standing and looking at the sky? This Jesus, who ascended from you into heaven, will come in the same way as you saw Him go into heaven.
They used an obvious way of expression, saying: This Jesus, who is taken up from you into heaven, so will he come in the same way as you saw him go into heaven. They did not say: "how He is lifted up or how He is carried", but: how He leaves. If even before the cross, when He was still clothed in a body that has weight and is subject to suffering, He walked on water, then no one can doubt that He, after receiving an incorruptible body, ascended through the air. He will come, they say, not: "he will be sent". So the same will come, that is. with the body. That's what they wanted to hear, and also that on the Day of Judgment he would come on a cloud. By saying: two men, he means two angels, describing the event in the form in which he appeared to the sense of sight, because the angels truly took human form so as not to frighten them.
Two men stood in front of them so that every word would remain on the lips of two or three witnesses (Matthew 18:16). Saying: Why are you standing and looking at the sky, they did not allow them to remain in that place, hoping to see Him, but encouraged them to finally return to Jerusalem for the work of preaching. angels always serve Him as Lord - both at the time of the Birth, at the Resurrection, and at the time of the Ascension, and they served Him even before that, before He appeared in the world in the flesh. angels, however, appeared in such a way that people could see them.
The expression: in white robes indicates either the purity of the angels or the illumination that was supposed to be given to the apostles. The expression: Seeing Him should be considered differently. Knowing that there will be people with a corrupt mind who will say that He is not from heaven or that He did not come down from heaven and that He did not ascend to heaven, but that He was moved to a place beyond the borders of the earth, and members of Vitali's sect also belong to such people - knowing this, the Lord ascended before the eyes of the apostles, while they were unblinkingly looking at heaven.
12. Then they returned to Jerusalem from the Mount of Olives (Eleon), which is one Sabbath day's walk from Jerusalem.
Then. When? When they heard (what the angels told them), because otherwise they would not have been able to separate from that place, if the angels had not told them about the Second Coming. I think that it happened on the Sabbath, because Luke would not indicate the distance in that way: From the Mount of Olives, which is near Jerusalem, it is one Sabbath day's walk. The length of the road, which the Jews were allowed to travel on the Sabbath, was clearly defined. In his twelfth book on (Jewish) antiquities, Josephus (Flavius), 6 says that the Mount of Olives is eight furlongs from Jerusalem. And Origen 7 in the fifth book says: "Three cubits made the Sabbath journey." And the holy tabernacle with the ark preceded the camp and was distant from it by the same distance that the devotees were allowed to cross it on the Sabbath. That distance is one mile.
13. And when they entered, they went up to the upper chamber where they were staying, namely: Peter and James, and John and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus and Simon the Zealot, and Judas of James. 14. All of them were persevering and united in prayer and supplication, with the women and with Mary, the Mother of Jesus, and with His brothers.
He enumerates the students judiciously. Since one of them betrayed, the other renounced and the third did not believe, it shows that all were present except the traitor. However, as he says: with the Mother of Jesus! Although it was said: From that hour he took a disciple to himself (Jn. 19:27), this does not in the least contradict the previous one. Namely, if the student himself was there, nothing prevented her from being there as well. How come he doesn't mention Joseph here? He does not mention him because Joseph had already died. If the brothers, who previously often expressed distrust, believed and attended, then Joseph, who never expressed any doubt, would have shown himself to be faithful much sooner and would not have wanted to leave the apostolic congregation, had he still been alive.
15. And in those days, Peter 8 stood up among the disciples - and there were about one hundred and twenty souls in the crowd - and said: 16. People, brothers, the Scripture that the Holy Spirit prophesied through the mouth of David about Judas, who was the leader of those who captured Jesus, had to be fulfilled. 17. Because he was counted with us and had received a share of this service.
In those days, that is, in the days preceding Pentecost, Peter arose as a fiery disciple, as one to whom Christ entrusted His flock and, finally, as a leader. However, pay attention that he does everything with the general consent and nothing arbitrarily and arbitrarily. He even convinces them on the basis of prophecy and does not say that David said, but: the Holy Spirit said through the mouth of David. Then he talks about Judas, who led those who arrested Jesus. Notice here also the wisdom of this man, notice how he does not insult in the telling and does not say: "for Judas the despised and the most despised", but simply makes known what happened. He does not say that the Judeans acquired, but that he (Judas) acquired the field, and that is correct, because it is just that the owner is considered to be the one who paid the money, even if others also bought. Hear what his salary was:
18. He, therefore, acquired a field from the wages of an unjust one, and falling headlong, it burst in the middle, and all his bowels spilled out. 19. And this became known to all who live in Jerusalem.
He is talking about the punishment that Judas suffered in this life and not about the future punishment, because the souls of weak people do not pay as much attention to the future as to the present life. Look: he is not talking about the offense but about the punishment for it. Judas, in fact, did not die on the rope, but lived even after that, since they took him down from there before he drowned. Papias, 9 John's disciple, speaks more clearly about this in the fourth book of the Interpretation of the Lord's Words. He says there: "The great example of impiety in this world was Judas, whose body was swollen to such an extent that he could not even pass where the cart was passing, and not only could he not pass, but neither could his head."
They say that his eyelids were so swollen that he could not see the light at all and that his eyes could not be seen even with the help of a doctor's magnifying glass, they were so deeply sunken in relation to the outer surface... After great torment and pain, they say, he died in his field. That field has remained empty and uninhabited until now, and to this day no one can pass by that place without covering their nostrils with their hands, such is the stench that spreads from his body and from the earth..." This served as a consolation to the apostles. And just as the bowels of Judas were spilled, so was the bowels of the heretic Arius.
19. So that field was called in their language Akeldama, which means: field of blood. 20. For it is written in the book of Psalms: Let his court be desolate, and let there be no one to live in it, and let another appropriate his episcopate.
The Judeans did not name the field that way after itself, but because of Judah. Peter here states this fact, taking as witnesses the enemies, who gave the field such a name. The words: Let him be desolate were spoken about that field and about Judah's house. The words: His episcopate to be appropriated by others indicate a priestly rank. Let his court be deserted. What could be more desolate than a cemetery, and that common cemetery, what that field turned into?
21. It is necessary, therefore, from these people who have been together with us for all the time since the Lord Jesus came among us and left us, 22. Starting from the baptism of John until the day when he ascended from us, that one of these should be a witness of His resurrection.
It presents this work as a common one, so that it would not encounter objections and would not give rise to arguments. That is why at the beginning of the sermon he says: People, brothers... we should choose from among you..., leaving the choice to everyone and, at the same time, showing honor to the chosen, while he himself frees himself from hatred from anyone. He himself speaks about it, that it was supposed to be like that, and cites the prophet as a witness. Who are they, among whom they had to choose?
Those who met with them at all times, because it was necessary and useful. He didn't say: "among the local people who are with us", because it would appear that he would grieve the others. The case was now solved by time. May one of these be with us a witness of His resurrection, so that the congregation of disciples would not be cut off from any side. He says: To be a witness of the Resurrection and not something else. The one who deigned to bear witness to the fact that (the Lord) ate and drank with us and that the Crucified (the Lord) rose, is far easier to trust to bear witness to other events. Therefore, a witness of the Resurrection was sought, because it was completed secretly, while the rest was completed publicly.
23. And they appointed two: Joseph called Varsava, who would be called Justus, and Matthias. 24. And having prayed, they said: You, Lord, knower of all hearts, show one of these two whom you have chosen. 25. To receive the share of this service and apostleship, from which Judas fell out to go to his place. 26. And they cast dice for them, and the dice fell on Matthias, and he was counted among the Eleven Apostles.
And they set two. Why didn't they set up many? In order not to cause a great commotion; besides, it concerned only a few. At the right time, they invoke the Seer of the Heart in prayer, and in the following they do not say: "choose", but: Show whom you have chosen, knowing that with God everything is determined even before human thought. He always calls it (election) a share, thus showing that everything happens according to God's love for humanity and according to God's election. In addition, it reminds them of ancient events because, like the Levites, God chose them for Himself with a lot of dice. Who were these people? Perhaps they were from the Seventy, who were with the Twelve Apostles, or perhaps from other believers, but who believed more fervently and were more pious than the rest. Joseph and Matthias were like that. Joseph is also called Warsaw and Justa, perhaps because they called the same person by that name.
Perhaps, however, they gave a new name because of a change in lifestyle. Finally, the nickname may have been attached to an occupation. Why didn't Jacob, who received the episcopate in Jerusalem, start this sermon, but gave the right to address the people to Peter? Because he was calm; then they did not think about anything human, but had in mind the general benefit. For this same reason, the apostles gave him the chair, instead of competing and arguing with him. To go to his place. The place that Matthias was worthy to occupy, (Luke) calls his or his own because Judas, even before he fell away from him, from the time when he fell ill with the disease of avarice and betrayal, was already alienated from this place, just like Matthias, and before he occupied this place, from the time when he made himself worthy of that gift, he became its owner. Why did they decide to choose through dice? Because they did not yet consider themselves worthy to know it by means of a sign. The Holy Spirit had not yet descended on them, and there was no need for a sign, because the dice had great significance.
If even in that case when it was necessary to determine the correct opinion regarding Jonah, neither prayer nor the wisdom of people helped, but, on the contrary, the gamble meant so much, then in this case it was even more significant. Words: They can have another meaning instead. Everyone prepares for himself either a good or a bad place with his actions.
Therefore, when (Luke) says this, he is saying that Judas went to his dirty place, which he prepared for himself by betraying Jesus, because places for us are not good or bad by their nature, but we prepare a place for ourselves by our actions. And because the midwives feared God, he made them houses (2 Moses 1:21); And the wicked will hear the following: walk in the light of your fire and the sparks you kindle (cf. Isa. 50:11). The word "place" has many meanings. Among other things, it signifies a certain duty, so we say: the place of a bishop or the place of a presbyter. The same can be seen from the opposite, taking into account that each one prepares his place by his actions. Thus, one can have the place of a false teacher, a false apostle, or a tyrant or some other cause of lawless acts.
Because Judas was attracted by the passion of avarice, he took the traitor's place, and it was justly said to him: Go to your place. Deprived of his place in the apostolic assembly because of his actions, he set up his own place for himself.
1. And when the fifty days were over, all the apostles were together with one accord. 2. And suddenly there arose a noise from heaven like the howling of a mighty wind, and it filled the whole house where they were sitting. 3. And there appeared to them divided tongues like those of fire, and they sat (in the Serbian translation: came down) one on each of them. 4. And they were all filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them the ability to speak. 10
Why did it happen then, when the fifty days ended? Because when the sickle was supposed to come down for the harvest and when the fruits were being gathered, the sickle of words was supposed to come down and, as if instead of a sickle, the sharpened Holy Spirit landed. And Christ says: The harvest is many and the laborers are few (Mt. 9:37), and in another place: You see the fields already turning yellow for the harvest (Jn. 4:35). Having accepted the firstfruits, Chrysostom was the first to raise them, He Himself was the first to send the sickle. Why did he send him when the fifty days were over? Because it was supposed to happen when the holiday comes again, so that those who were next to the cross of Christ could also see it. Split tongues like fire. Having suffered in the flesh through voluntary suffering and being resurrected from the dead, the Lord resurrected with Himself and us, deadened by sin, and abolished the power of the devil. This is why we (from Passover to Pentecost) are at prayer and do not make earthly gifts, glorifying the victory over our enemies: They stumbled and fell, but we rose and straightened ourselves (Ps.19:9).
However, when the Holy Spirit appears in the form of fiery hedgehogs, we bow our knees because we cannot bear that sight and show that through the Holy Spirit we have known perfect worship to the Holy Trinity: God's spirit, and those who worship Him in spirit and truth should worship (Jn. 4:24). The descent of the Holy Spirit was completed on the day of Pentecost for the following reason. In the Old Testament, the Law was given on the day of Pentecost. Therefore, on that day on which the Law written on tablets was given, on that day the law of the Holy Spirit was also given, which was not written on tablets but on hearts. On the day of Pentecost, the people of Israel received the law in the Sinai Desert because the children of Israel left Egypt on the fourteenth day of the first month, according to the lunar calendar, when they celebrated the Feast of Unleavened Bread and the mystery of the Passover. From the fourteenth day count seventeen days until the end of the month, then thirty days of the next month and three more days of the third month: in so many days is Pentecost after the Feast of Unleavened Bread or the Passover. Therefore, from the fourteenth day (of the first month) to the third day of the third month, there are fifty days.
That is why it is said that in the third month after the children of Israel left the land of Egypt, the Lord said to Moses: Go to the people and sanctify them today and tomorrow (2 Moses 19:1,10). This is what the Lord says about the new moon. On the third day, the Lord will descend on Mount Sinai in front of all the people, it is said below (Exodus 19:11). Therefore, on that day, when the law was given, the grace of the Spirit was also supposed to be given. When the Savior had to endure the holy suffering, He did not consent to submit to that suffering at any other time than precisely at the time when they slaughtered the lamb, and in this way He connected the truth with the prototype. In the same way, the descent of the Holy Spirit, according to the highest blessing, was not given at any other time than the time when the Law was given. This shows that then and now the law was given by the Holy Spirit.
So, in the Old Testament, the law was given on the fiftieth day. After arriving in the Promised Land, the Israelites instituted a holiday to commemorate that day: at that time, they offered God the first fruits and the first ear of corn, and that was a symbol of the holiday. As on the day of Pentecost a sheaf of new fruits was offered and as various persons gathered under one sky, on that same day this should also happen, so that the beginnings of every people living under heaven would be gathered into one sheaf of blessings and, according to the words of the apostle, brought to God. The sheaf of ears of corn served as a prototype of what was hinting at the sheaf of souls, chosen in various countries and brought to God. Why did the descent of the Holy Spirit not take place without emotional (visible) symbols? If, despite this, they said that they (the apostles) got drunk on wine, what would have happened if that had not happened? It was not simply a noise, but a noise from heaven and sudden, to startle them even more: Like the howling of a mighty wind. They say that the descent of the Spirit happened with great and great speed, in order to force everyone to gather and come here. And everyone went home.
(With the Holy Spirit) the whole house was filled, to show that this gift was not given to an individual, but to the entire Church, because that house was a symbol of the universe, just as a bath is a symbol of water. It was a testament to abundance and strength. The home was not filled with fire, however, because that would have forced them to move away. What amazes us the most is that the tongues were divided and came down on the head of each of them. He (Luke) beautifully says that they were divided, so that you would know that the force sent by the Comforter is one and the same. He beautifully says: like fire and: like the howling of a strong wind, so that you would not think something emotional about the Spirit. Therefore, it was not just wind or just fire, but the Holy Spirit who appeared there. Look: when John saw the Spirit, he saw Him in the form of a dove. The apostles, however, needed to see him in the form of fire. And they sit one on each of them, that is. "dwell", "rest", and the expression "sit" means permanent and permanent residence. On whom, however, did the Holy Spirit sit? Is it only on the Twelve or on one hundred and twenty of them?
It is clear that he descended on everyone, because the apostle Peter did not quote the words of the prophet in vain when he said: And in the last days I will pour out my Spirit on all flesh (Acts 2:17). They did not simply receive, but they were all filled with the Holy Spirit, and all of them, he says, not just the apostles. See: when they were persistent in prayer and supplication, when they were filled with love, then the Spirit descends. Why did He appear in the form of fire? Therefore, to show that he is of the same essence as the One, Who also appeared above the blackberry in the form of fire. And they sit on their heads, that is. he filled the whole man from the head; on their heads was seen a fire that does not burn, but sanctifies and enlightens. Why did they not receive these tongues on the mouth, but on the head? The spirit did not descend on the tongue, that is. on the bodily organ, so that no one would think that they were bringing out from their bowels and from their mouths what they did not have.
Just as the waters that rise to the sky occupy the tops of the mountains and then descend from the heights to the valleys, so also the grace of the Holy Spirit, occupying the top of the head, like a mountain, spread from there to the brain, and then to the mouth and the heart and, starting from the head, filled the whole man with itself. Why, I repeat once again, on the head? Because at that time the apostles were ordained (ordained) as teachers of the universe, and ordination is not accomplished in any other way than (by laying hands) on the head. Therefore, by the fact that the tongues were above the heads, the way of ordination is shown, because the ordination is perfected by laying hands on the head, and that way of ordination is in force until today.
As the descent of the Holy Spirit (now) is completed in an invisible way, the Gospel is placed on the head of the future bishop who is being ordained. When it is laid down, nothing else should be seen in it than a tongue of fire resting on the head - a tongue for preaching, and a tongue of fire because of what was said: I have come to throw fire on the earth (Lk.12:49). He didn't say he settled down or settled down, but that he sat down. In addition, he did not say: take the top, dominate, but: "sit on" to show that every man, who perfects the priesthood, is the throne of God. And they began to speak in other languages. The grace of God was pleased to first arrange for the apostolic word to be active. Why would there be preachers if there were no listeners? Considering, therefore, that from the very beginning the beginnings (firstborn) among the Gentiles should have accepted a certain place, the writer adds: They began to speak other languages. Why did the apostles receive the gift of tongues before other grace gifts? Because they should have dispersed in all directions.
And just as at the time of the construction of the (Babylonian) tower one language was divided into many (languages), so now many languages have united in one man, so that one and the same man, according to the prompting of the Holy Spirit, began to speak in Persian, and in Roman (Latin), and in Indian, and in many other languages. That gift was called the gift of tongues, because the apostles were able to speak in many languages, as the Spirit gave them utterance. They did not speak of themselves, but the Spirit gave them to speak, preaching, i.e. interpreting and making known the testimonies about Christ that were uttered by the holy prophets.
5. And in Jerusalem dwelt the Jews, pious men from every nation under heaven. 6. So when this noise arose, the people gathered and laughed, because each of them was listening to Where they were speaking in his own language.
Pious people. And the very fact that they left their homeland and stayed in Jerusalem is a sign of piety. These are especially those people who, having left their homes and relatives, went to live in Jerusalem. The expression: from every nation is used instead of the expression: from many nations because Scripture often uses the word "every" instead of "many". In this sense, the following was also said: I will pour out My Spirit on all flesh (Joel 2:18), everyone seeks their own and not what is Jesus Christ (Philippians 2; 21), as well as: there is not one righteous (Romans 3:10). With the expression of wholeness, the Scripture in those places means many. Further: When this noise arises, the people gather and laugh, i.e. get confused, startled. Since it happened in the home, the people obviously came from outside. Each of them listened as they spoke his language. They knew that the believers and especially the apostles (because the gathered people turned their eyes mostly on the apostles) were Galileans. However, they spoke a surprising number of languages. The people are laughing, and that's natural, because the gathered considered that this event means a threat to them because of the crimes they did to Christ.
Their conscience was tearing their souls, because the killing of Christ was still vivid in their memory, so they were afraid of everything. This, however, strengthened the apostles, because the listeners themselves let them know that it was a miraculous gift. Namely, the apostles did not understand that some expression was Parthian, but they learned it from the listeners. He also mentions enemy nations - Cretans, Arabs and others, and it was a symbol that he would overcome them all. As there were many captives in Jerusalem, testimonies came from all sides - from citizens, foreigners and proselytes. 11
7. And they were all wild and amazed, saying one to another: behold, are not all these who speak Galileans? 8. So how do we hear each of our languages in which we were born? 9. The Parthians, and the Medes, and the Elamites, and those who live in Mesopotamia, and Judea, and Cappadocia, in Pontus and Asia, 10. in Phrygia and Pamphylia, in Egypt and the regions of Libya near Cyrene, and the alien Romans, and Jews, and proselytes, 11. Cretans and Arabs, let us hear where they speak in our tongues about the magnificent works of God? 12. And they were all wild and were in doubt, saying to one another: What could this be! 13. And others laughed and said: They got drunk on sweet wine.
With virtue always comes vice. Some admired, others mocked. The first were truly pious and that is why they lived there (in Jerusalem), because the Law allowed them to appear three times a year in the Jerusalem temple. Pay attention also to the foolishness of others: They got drunk on sweet wine, they say, although it was not the time (when something like that could be supposed), since it was the feast of Pentecost and the third hour. Malice, however, stops at nothing. The most important thing is the following: when some, partly from the Jews, partly from the Romans, partly from the newcomers, and perhaps partly from the executioners, in a word, from almost all nations, were surprised and found that the apostles spoke in their languages, there were also a few who mocked them (the apostles). Did those scoffers understand when the apostles spoke in other languages, or didn't they? If they did not understand them, then how is it said that the apostles spoke in all languages? If they understood, how did they dare to accuse them of drunkenness, having before them the debunkers, i.e.
precisely those people who listened and understood that the apostles spoke in different languages and that they were not drunk? Let someone else solve it. I, on the contrary, maintain that if they did not understand, they would never slander the miracle as drunkenness. Namely, why should they try to slander what does not harm anyone?
That is why Luke calls them scoffers, that is, blasphemers and slanderers. Therefore, they slandered because they understood what was being said. However, they slandered because they were dissatisfied with what was being said, since the apostles were talking about the magnificent works of God. In what way, having understood what was being said, did they attribute it to drunkenness? Because of his mindlessness and excessive cruelty. Many of those who are dissatisfied with what is being said, have the habit of considering the speaker either possessed of the devil, or a fool, or accusing him of drunkenness or of not understanding what he is saying - even though the one who is speaking speaks wisely, even though the scoffer, accusing the former, both listens and understands. Those who accused the apostles of drunkenness showed even greater insolence because, although they listened to them in their own language, they assumed that other people, who spoke in different dialects, did not understand them. They themselves understood what was being said, but they thought that the others, for which they slandered the apostles for drunkenness, did not understand the miracle.
And at that time, when the Lord cast out the demons, they both understood and saw those miraculous works, but, instead of due celebration, they slandered the Lord that he supposedly perfected them with the power of Beelzebub. Besides, when they saw that every disease and suffering was healed, they made these miraculous works an object of envy, slander and murder. So even now, not being able to deny the miracle and the supernatural nature of language, they dared to degrade the miracle to drunkenness.
However, also pay attention to maliciousness. Since it was incredible for anyone to be drunk at that hour, especially people who had experienced many dangers and horrors, they attributed everything to the properties of wine, saying that they got drunk on wine. Here recklessness only managed to say something and not to say anything at all well founded. Because of this, what they say is both obscure and full of nonsense and insanity. Notice how the malice is defined both by the season and the time of day. Where did "glevkos" come from on the day of Pentecost? Namely, new wine is called Glevkos. Besides, does drunkenness give them the power to speak in secret languages - drunkenness, which also deprives them of their natural (native) language?! Look at what God is organizing. If they had not suspected that it was slander, the Judeans would have refused to go in and listen. The Lord allowed mockery to gather many (listeners).
14. And Peter stood with the eleven and raised his voice and said to them: Men of Judea, and all you who are staying in Jerusalem, let this be known to you and listen to my words. 15. Because these are not drunk as you think, because it is only the third hour of the day.
You saw deliberation before, and here you see boldness. If all the listeners were amazed, then was it not surprising that a simple and uneducated man raised his voice among such a crowd, regardless of the fact that there were slanderers and those inclined to murder? Isn't that beyond human strength? Look at this too. Immediately after raising his voice, he (Peter) refutes the slander, proving that they are not drunk. However, they are not even in the presentation. So what happens to him and the eleven? Peter expressed a common opinion and spoke with a common voice, and was the mouth of all. The eleven stood there, testifying to what he was saying. He raises his voice, that is. he began the letter with great courage so that immediately, at the very beginning, they would feel the grace of the Spirit. The one who could not stand the questions of a simple maid, that same one, therefore, spoke with such courage among the people - murderers.
Before he received the gift of tongues, Peter was afraid and afraid even when he was questioned by only one maid, saying: "I do not know this man." There was a maidservant and great fear, but here an innumerable multitude and a voice filled with great courage. He does not say: "It is not as you slander", but: It is not as you think, because he speaks meekly, not wanting to persistently prove that they speak so out of malice. On the contrary, he imputes ignorance to them, but does not disprove them for impiety, but prepares the way for their conversion. And what does (the expression) mean that it is not customary for them to be drunk in the third hour? However, Peter did not stop there, because they themselves did not think that way about the apostles, but only said that because of slander.
16. But this is what the prophet Joel said: 17. And it will be in the last days, says the Lord, I will pour out My Spirit on all flesh, and your sons and your daughters will prophesy, and your young men will see visions and your old men will dream dreams. 18. And on My servants and on My maidservants in those days I will pour out My Spirit, and they will prophesy.
He does not refer to the name of Christ, nor to the promise of Christ, but to the promise of the Father. Note this caution. He did not keep silent about the prophecy, but he did not directly speak to them about what concerned Christ, that is, that He, after being crucified (and risen), promised them that gift. If Peter had talked about it, he would have ruined everything. Although this too could prove the divinity of Christ, it would prove to be incredible. It is about believing what they are told. But what would turn out to be incredible would force them to waver. Nothing can resolve such doubts except prophetic testimony. So, when in doubt, don't resort to reasoning. Reasonable judgments are refuted as well as they are made. And who will cancel the voice of God?
Reasoning is overruled by other reasoning, but Scripture is not overruled. It was not said: "I will pour out My Spirit", but: I will pour out My Spirit. The Spirit is not poured out, but the gift of the Spirit is poured out on every body, that is, precisely on that which has believed, that is, on the Gentiles. However, he does not reveal it to them yet. Words: they give them good hopes for every body and do not allow them to appropriate the expected goods for themselves. With that, he cuts envy at the root. Pay attention to how diverse the revelation of the Holy Spirit is. One, having the grace of the Spirit, prophesies; the other, being unfit for that service, receives the gift of sight. So also Peter saw an image (vessel) at the sixth hour of the day, so Cornelius saw an angel at the ninth hour.
What is seen with the heart is not called appearance but seeing. Some see a vision and say to the seen: "go", and some contemplate, but then do not see with their (bodily) eyes, and some are taught by a vision (an apparition, such as they see in a dream.
19. And I will show wonders in heaven above and signs on earth below: blood and fire and smoking smoke. 20. The sun will turn into darkness and the moon into blood before the great and glorious Day of the Lord comes. 21. And it will be that everyone who calls on the name of the Lord will be saved.
With these words (the prophet) clearly predicts the future judgment, and Jerusalem, and Judean slavery, and what will happen next to the Cross of Christ and, finally, about what happened to the Jews as a result of the Roman war, when the Romans shed a lot of blood in Judea, when the smoke from the burned cities and villages rose. 12 Through this, the Judeans bore the punishment for their recklessness against Christ - for recklessness, which not even the sun could bear, so it closed its eye, the power of light, nor the moon, which changed its silver image into red light. They say, however, that there were allegedly many similar visions in heaven during the destruction of Jerusalem. Thus testifies Josephus (Flavius). After all, with the words: The moon will turn into blood, the prophet also indicates the excessive cruelty of the obscuration (i.e. the crucifixion of the Lord).
However, why does this happen in the third hour? To show the wonder of that phenomenon: a flash of fire was seen in broad daylight, when everyone was in the square! After all, what the prophet said, the hymnographer understands in the following way: the blood is the incarnation (of Christ), the fire is the Divine, and the billowing smoke is the Holy Spirit, who overshadowed the Virgin and filled the world with fragrance, while the Lord's day means Resurrection Day. The Lord, however, says: I will pour out My Spirit, before the Day of the Lord comes. Say, Jew: if the Lord has one face and one name, and if God speaks of Himself, why did He not say: "before My Day comes?" If, says Peter, you are sinning with impunity now, do not hope that it will be the same then, because it is only the beginning of that great and terrible day. Having thus moved and frightened their hearts, he reassures them and allows them to entertain good hopes. And it will be that everyone who calls on the name of the Lord will be saved: whether he is slave or free, whether he is a priest, a Gentile or a Jew. In Jesus Christ there is neither male nor female, neither slave nor free.
However, not everyone who only calls out with one voice, because it was said: Not everyone who says to me: Lord, Lord, will be saved, but everyone who calls out with the inclination of the spirit and virtuous deeds. By including the letter of faith in his sermon - because salvation depends on the call - he makes his sermon easy to understand from now on. The name of the Lord, according to Paul's explanation, is invoked in the name of Christ. Peter, however, did not choose to reveal it to his listeners this time.
22. People of Israel, listen to these words: Jesus of Nazareth, a man of God confirmed among you by the powers and miracles and signs that God did through him among you, as you yourselves know, 23. This one, according to the specific advice and forethought of God, you took him, and by the hands of the lawless, you nailed him and killed him. 24. God resurrected him, relieving the pain of death.
This word is not flattery. However, as he (Peter) reprimanded them at first, he now condescends and reminds them of their forefathers, persuading them to admonish their faith. And he starts again from the beginning, so as not to confuse them, because he intended to remind them of Jesus. Earlier, when they listened to the prophet, they could not get confused. Look, how he does not say anything about sublime truths, but starts from that side, which speaks about the great humility of Jesus. A Nazarene, he says, naming Jesus by birth, which seemed to be completely meaningless.
In those cases, when Jesus is called God's power and God's wisdom, we associate these names with His divinity. However, in those cases where He is called the Man who died for our sins, we attach those names to His body. And He Himself once said: You seek to kill Me, the man who told you the Truth (see Jn. 18:4, 7:37), and sometimes I and the Father are one (Jn. 10:30). From there, based on the first words, the Samosat heresy arose, 13 claiming that Jesus was an ordinary man. By powers and miracles and signs. This thought is also expressed by the words from the Epistle to the Romans: About the Son of God who was revealed by power (cf. Rom. 1:4), i.e. about the Son whose works and miracles proved that He is truly the Son of the Father, because there is no difference between the sayings: announced by power and confirmed by the powers and miracles and signs that God did through Him. Truly, God acts through the Son, because through Him He also created the ages. In the expression: among you he calls them as witnesses of what he is talking about; among you, means: not secretly, nor in dark places (lit. in the corners).
After that, reprimanding them for their iniquity, he tries to remove from them the responsibility for Him and says: According to the specific advice and providence of God, showing them that they did not do this by their own power but because He Himself agreed with it and that it was determined from the heavens. Furthermore, in order not to show that they are innocent because, although it was determined, they were the murderers, so that it would not be shown that way, he adds: by the hands of the lawless, that is, either through the traitor Judas or through the soldiers who crucified Jesus. Although it is known that those who nailed Him to the cross committed iniquity, Peter talks about it in the beginning in a vague way, so as not to lead them to despair. GOD resurrected him. Oh, how dare he say among murderers that Christ is risen?! If it is said that the Father resurrected Him, then this is done only because of the weakness of the listeners. Through whom does the Father act? Through His power, and the Father's power is Christ. Therefore, He resurrected Himself, although it is said that the Father resurrected Him. Relieving the pangs of death.
It shows that death also suffered terribly (as in the pains of childbirth) and that she suffered terribly while holding Him, because what was a danger and adversity for death, the Ogari Testament calls pains, similar to childbirth. The woman in labor does not retain what is inside her and does not act, but suffers and hurries to release herself. He beautifully called the resurrection the release of the pains of death, because it can be said: having torn apart the pregnant womb that suffers from the pains of childbirth, Christ the Savior appears and comes out of it as if from a womb that gives birth, i.e. from the bonds of death and hell. That is why he is called the first born from the dead.
Because it was not possible for her to hold Him. 25. Because David speaks for Him: I looked at the Lord constantly before me, because He is at my right hand, so that I will not be shaken. 26. That is why my heart rejoices and my tongue rejoices, and my body will also rest in hope. 27. For you will not leave my soul in hell, nor will you let your Holy One see decay. 28. You have shown me the ways of life, you will fill me with joy with Your face.
Because it was not possible. Anointed fighters were elusive to opponents, and anointed conjurers were preserved and protected from snakebite. When Christ, mysteriously anointed with His Spirit, entered into a struggle with death and submitted to that killer, then the adversary, who appeared, was destroyed. Because it was not possible... It was not possible therefore, that it was found that He was God born of God and that He was a stranger to any change or change, and that He rose so that He would not die again.
In the following, he cites David's words, which surpass all human reason, because such is the nature of prophecy, and says: David Speaks of Him and not of himself, and again begins with humility. Although it has now been perfected, it was predestined from ancient times. God agreed on this in the beginning, and it was predestined from the beginning. I constantly saw the Lord before me. He calls the Father His (Jesus') Lord, because He (Jesus) took the form of a servant. If here it is said that the Father is at the right hand of the Son, while in other places it is said that the Son is at the right hand of the Father, this indicates their equality. And my body will rest in hope. Since Jesus, having accepted death, took off the body he had accepted according to the domestic plan in order to raise it again from death, it is quite just that His body was nourished with hope in anticipation of the resurrection. The saying: You will not leave my soul in Hades is understood by some as words about David, although they have no way to prove their thought. And in addition, they rightly and reverently say that the body rose to be incorruptible and spiritual, because the resurrected flesh after the resurrection is a spiritual and incorruptible body.
Ways of life, that is. those paths which the souls of the righteous have passed together with the Redeemer, coming out of the lower places. In the words: You will fill me with joy with Your face, the face should mean the appearance of the Lord in a godly image and watching over us as He perfectly supervised us.
29. People, brothers, let it be allowed to say with freedom about the ancestor David that he would have died, and he would have been buried, and his grave is among us to this day. 30. Being, therefore, that he was a prophet, and knowing that God had sworn to him that from the fruit of his thighs he would raise Christ according to his flesh to sit on his throne, 31. Foresaw he spoke for the resurrection of Christ so that his soul would not be left in hell, nor his body see decay.
After presenting David's testimony, he adds: People, brothers. When he intends to say something big, he uses that twist beforehand, inspiring and reassuring them. There, where there was nothing that could be harmful, he speaks with great moderation. If he had simply said: Thus said David, rather to show himself to be strict and to quickly arouse their anger than to make them obedient. By paying great honor to the blessed David, he makes it easy to accept the thought that this prophecy was spoken about Christ. This is the spirit of his entire letter. Having said that David both died and was buried, he did not add: "and he arose", but: His grave is among us to this day. In the sequel, he does not go directly to Christ, but glorifies David again, and by glorifying him (David), he achieves the goal of this sermon. Namely, he says this so that the Jews, because of the honor he shows to David and because of his family, would accept the letter about the resurrection (of Christ). If this had not happened (that is, if they had not accepted the letter of the resurrection), they would have shown that they despised prophecy as well as themselves.
God swore an oath to him. He did not say: "promised", but: "swore", thus indicating the inviolability of the promise. To sit on his throne. In many places in the Holy Scriptures, the word "throne" is used instead of the word "kingdom". It is so here, so it is in the next place: Your throne, O God, is forever and ever. He will raise Christ in the flesh. On the body. says, because He, according to the divinity, is seated together with the Father forever and ever. He attributes everything to the Father, so that they can more easily accept what is being said. However, how does He sit on the throne of David? Because He is the king of the Jews and to that extent before those who crucified Him.
32. This Jesus was resurrected by God, to which we are all witnesses. 33. With the right hand, therefore, of God, he ascended, and having received from the Father the promise of the Holy Spirit, he poured out what you now see and hear. 34. Because David did not go up to the heavens, but he himself said: The Lord said to my Lord: sit at my right hand, 35. Until I make Your enemies a footstool for Your feet. 36. Therefore, let all the house of Israel know firmly that you have made Him Lord and Christ, this Jesus, whom you crucified.
He points again to the Father, even though the previous indication was enough. However, he knew how beneficial it is for listeners to accept what is particularly necessary. With the expression: he ascended (David) pointed to the Ascension and to the fact that He (Jesus) is in the heavens. At the beginning, even that is not clear. Look: at the beginning of the sermon, when he mentioned the prophet Joel as a witness, he did not say that Jesus sent the Holy Spirit, but said that the Father sent Him. When he mentioned the signs of Christ and what was done against Christ, when he boldly spoke the truth about His resurrection, then he finally said that He (Christ) poured out the Holy Spirit and that, therefore, the prophet spoke about Him: And it will be in the last days... He means either the promise that He gave to us, the apostles, or the one that the Father gave to Him (Jesus) before the cross and suffering.
Since (Peter) was supposed to say the great and sublime truth, that is, that Christ poured out the Holy Spirit, he overshadows (obfuscates) it and says that the Father made a promise to Him because, regardless of what someone says, he spoke in vain and in vain if he ends his letter without benefit (for the listeners). It also shows that the cross not only did not humiliate Him (Jesus), but that it gave Him even more brilliance. If then, according to John's voice: He will baptize you with the Holy Spirit and fire, the Father made a promise to Him, now, after the cross, He fulfilled that promise. He himself says: The Lord said to my Lord. O
here Peter speaks without fear, because he was strengthened by what he said before. If David still calls Him (Jesus) Lord, then the Jews should not deny Him that much sooner. In the words of David: Until I slay Your enemies, Peter instilled fear in them, as a way to defeat them. In order not to violate their trust, he (Peter) attributes everything to the Father. After speaking about great things, he again reduces his sermon to the acts of His (Jesus') humility. Sit on Manny's right. In the words: Me on the right side, we see the equality of honor of the Father and the Son, because the terms right and left are inconceivable in relation to the incorporeal essence. And who those enemies are, the apostle explains by saying: When he abolishes all authority, the last enemy will also be abolished: death (see 1Cor.15:24-26), because God made Him both Lord and Christ (Anointed One). The expression: he did is used instead of the expression: he set, because it is not a matter of essence or hypostasis. He still talks about acts of humility. It should be added: "Let all the house of Israel understand that he sits on the right side", because this is exactly what follows from everything that has been said before.
However, he does not say that, but expresses himself much more calmly, saying: Because God made Him both Lord and Christ, because that is the meaning of the word: made. Therefore, the benefit of listeners should be kept in mind everywhere.
37. And when they heard, they were troubled in their hearts and said to Peter and the other apostles: What shall we do, brothers? 38. And Peter said to them: Repent, and let each one of you be baptized in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 39. Because the promise is for you and for your children and for all those who are far away whom the Lord our God will call. 40. And they testified with many other words, and begged them, saying: Save yourselves from this corrupt generation.
Do you see how much good there is from condescension (from leniency, meekness), and how much more capable it is of penetrating into human hearts and softening them, than severity? Although blessed Peter admonishes them at that place for their insolence, he mentions it to them briefly, without adding anything that would be offensive to them. They were ashamed of Peter's condescension, that is. of the fact that with them, who handed over the Lord Himself to death and raised their hands against them themselves wanting to execute them (apostles), he, Peter, spoke with care as a father and a teacher. When they repented in their hearts, they say: "We didn't just convince ourselves, but we also knew ourselves." That is why they ask: "What should we do", as if they are in doubt and are disturbed by their insolence. Those whom they previously called impostors, they now call their brothers. At the same time, they do not dare to use that name in front of those they call so, but they want to express their love and their strong affection for the apostles through it. That is why, as the beginning of Peter's sermon shows, the apostles themselves called them by that name.
Although the question was addressed to all the apostles, Peter answers again, since the apostles themselves gave priority to his sermon, and he says: Repent, and let each one of you be baptized in the name of Jesus Christ. Those words do not contradict what was said before: Baptize 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 indivisible. Due to the unity of the three hypostases by essence, the one who is baptized into Christ is baptized into the Holy Trinity, since the Father, Son and Holy Spirit are indivisible in essence. If the Father is not God, if the Holy Spirit is not God (literally: if the name of the Father is not God, if the name of the Holy Spirit is not God), then he should say: in the name of God Jesus Christ or just: in the name of the Son. However, Peter says: in the name of Jesus Christ, knowing that the name of Jesus is God the same as the Father and the Holy Spirit. You will receive the gift of the Holy Spirit. Note that he said that the gift of Christ and the gift of the Holy Spirit are one and the same gift, just as their dignity is one and the same. Speaking before that, he called that gift a promise. In the following, he says: And for your children, because the gift is more precious, when it passes to the heirs. And for all further ones.
If that gift is for the distant ones, then it is all the more for you who are close. Pay attention to that when he pointed out to them (the Jews) the calling of the Gentiles, saying: And further. When? When he saw that they repented and knew themselves. When the soul condemns itself, it is unable to envy.
41. Then those who gladly received his word were baptized; and about three thousand souls were added that day. 42. And they were steadfast in the apostolic teaching, and in the community, and in the breaking of bread, and in prayers. 43. And fear entered every soul, because the apostles performed many signs and wonders in Jerusalem. 44. (Fear was great on all of them). And all who believed were together and had everything in common. 45. Assets and property were sold and distributed to everyone as needed. 46. And every day they were persevering and united in the church, and breaking bread in homes, they received food with joy and in simplicity of heart. 47. Praising God, they were loved by all the people. And the Lord added to the Church every day those who were saved.
Here was fulfilled the prophecy which says: Who has ever heard? Who saw such a thing? Can the earth give birth in one day, can the people give birth all at once? And Zion gave birth to her sons as soon as she felt pain (Isa.66:8). Fear was great on all of them, because they did not consider what was happening as something accidental. Since Peter was filled with abundant grace and revealed promises and the future, it is quite natural that they were overcome with fear, especially since he confirmed his words with created miracles and signs. Just as in the time of Christ, signs appeared first, followed by teaching and finally miracles, so it is happening now. And all who believed were together, but not by place, but by mood and thoughts, by constant agreement among themselves and by mutual love. The words: As someone needed, are not used simply, but in the sense of economy.
Namely, the expression: as it was necessary shows that the apostles did not act like the Jeline wise men, among whom one left his fields and the other threw a lot of gold into the sea. It was not contempt for wealth, but stupidity and foolishness, because the devil took care to slander God's creation. Prudent use of wealth is not in vain. And every day they were persistent. Not one, two or three days, but every day and unanimously, as in one soul.
Notice this: The Judeans who believed did nothing else but stay in the church all the time. When they became more zealous for the true faith, they were filled with greater devotion to that holy place as well. The apostles did not remove them from there, so as not to harm them. Breaking bread in homes. It means the holy home, because they ate in that home. The expression: breaking bread, shows their great restraint and moderation in food, because it is said: primahuhrana and not: "they satiated themselves with food". In this way, they changed their lives for the better by faith. And in what way were they popular with the whole nation? Luka says: They were popular with the whole nation. How is that? By your actions - charity and purity of behavior. Due to envy and hostility, the priests distanced themselves from them, but they were popular with the people.
1. And Peter and John went up together to the church at the hour of prayer. 14 2. And there was a certain man lame from his mother's womb, whom they carried and laid every day before the door of the church, which is called Krasna, 15 to beg alms from those who enter the church. 3. Seeing that Peter and John wanted to enter the church, he asked for alms. 4. And Peter looked at him with John and said: Look at us! 5. And he watched them carefully, expecting to get something from them. 6. And Peter said: Silver and gold I have not, but what I have I give you: In the Name of Jesus Christ the Nazarene get up and walk! 7. And he took Him by the right hand and lifted Him up. And immediately his feet and ankles were strengthened.
These two apostles showed great unanimity in everything. Peter gives a sign to John (see Jn. 13:24), together they approach the tomb (Jn. 20:3). Peter tells John to ask Christ: Who would that be? (see John 13:24). The one who wrote this book leaves out the other (signs) and talks about that sign, which affected everything. Why did they go to the shrine? Were they still living in the Judean way? It couldn't be. They acted like that out of condescension and for the benefit of the people.
Look at how they were constantly praying and how they were praying together in the ninth hour. To give an account of what he describes, the writer mentions the exact place and time. If so, why does he not mention the lame man's name? Because the apostles didn't even know his name, since they didn't know that man at all. This, perhaps, happened that way, so that it would not turn out that they were performing healings as a sign of gratitude and due to bias, and that no one, not even the most innocent people, could suspect that it was a deception, to suspect that supposedly out of gratitude to the apostles, some of their acquaintances invented healings that were allegedly hidden over themselves.
How is it that, after the healing, they did not find out the lame man's name? Because they didn't have time to be interested in what doesn't bring any benefit. It seems to me that many people did not know the name of that man and that, due to the nature of his illness, they simply called him lame, because his illness was so noticeable and so well known that when someone heard talk about a lame person - regardless of the fact that there may have been other lame people - they immediately imagined this lame person. However, how did they know that he was lame from his mother's womb? Based on a widely spread rumor, by common testimony, because everyone knew him because of his constant residence in the church. The apostles were able to learn this from him himself, after his healing. Why didn't they bring him to Christ so that He could heal him? Perhaps some of the zealous church visitors did not believe in Christ's healings. They did not even take him to the apostles, regardless of the fact that they saw them enter and, of course, knew what miracles they were performing. I have no silver or gold. He didn't say: "I don't have it with me", as we usually say, but he said: "I don't have it at all".
Look, John is always silent, and Peter speaks for him. And then what? Because you have no silver, you leave a begging man without any attention? No, but: What I have, I give you, says Peter. This is how Christ acted, often healing the sick with a single word, and often, when he was surrounded by people of weak faith, with a touch, so that it would not appear that what happened (healing) happened by itself. And he took it, it is said, m raised it. That way of healing pointed to the resurrection, because it was a foreshadowing of the resurrection.
And immediately his feet and ankles were strengthened. 8. And jumping up, he stood, and walked, and entered the church with them, walking and jumping and praising God. 9. And all the people saw him going and praising God. 10. And when they realized that Gada was the one who was sitting near the beautiful gate of the church for the sake of alms, they were filled with amazement, and were beside themselves with what happened to him.
He walked and jumped, that is. he questioned himself to make sure as much as possible that he was truly healed. Since the healing was unusual and beyond expectations, it was natural for him to have doubts about himself. Some say that he didn't even know how to walk and that's why he moved his legs as if he were jumping. Look, he doesn't calm down. This is partly for pleasure and partly to shut the mouth (of the evil ones) and prevent them from taking the healing as a deception. Finally, he jumped because there would be no one who would not know about that event. According to his mood and his love for the apostles (Peter and John), and perhaps because of his feelings of gratitude towards them or because he wanted to make them as happy as possible, he did not separate himself from them. This miracle was completed in the church because of that, so that it would be as useful and salutary as possible (for the people).
11. And while the healed lame men were staying with Peter and John, all the people, amazed by them, rushed into the portico called Solomon's. 16 12. And seeing this, Peter addressed the people: People of Israel, why are you surprised at this or why are you looking at us, as if we made this man walk by our power or piety? 13. The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Son Jesus, whom you betrayed, and you denied Him before Pilate when he decided to release Him. 14. And you renounced the holy and the righteous and begged a murderous man to give you gifts. 15. And you killed the Prince of life, whom God raised from the dead, of which we are witnesses. 16. And for the sake of faith in His name, this whom you see and know establish His Name and the faith that is from Him grant him this healing in front of all of you.
What does the expression mean: The healed lame people clung to Peter and John? It means that he was afraid to leave them because he thought that he would be free from his illness only as long as he was holding on to them and touching them. He especially thought that way because Peter healed him by taking him by the hand and lifting him up. Everything happened in the porch because only that porch remained from Solomon's building. Namely, Nebuchadnezzar destroyed Solomon's temple and Cyrus the Persian rebuilt it. People of Israel, why are you surprised at this! This sermon, which was addressed to the people, is filled with greater courage than the previous one, but not because he was afraid to speak boldly in the previous one, but because the Judeans then, as cunning and insolent people, could no longer bear such a tone. Therefore, starting the previous sermon, he inclined them to pay attention to the following words: Let this be known to you, and listen to my words (Acts 2:14). Here he no longer needs such twists, because the Judeans were no longer surprised. He draws the attention of all (present) to the sign, so that they are filled with fear and astonishment.
Look, how he avoids talking about the glory of the apostles themselves. Namely, nothing is more useful for listeners than when the orator not only does not say anything about his greatness, but also forbids everyone else to talk about it. Despising the glory they could have gained from men, they (the apostles) glorified themselves even more, showing the people that what had happened was not a human, but a divine work. The God of our fathers glorifies His Son, Jesus, but in the sermon he still adheres to the humility (of Christ) and points out the insolence of the Jews instead of hiding it, as before. He does this because of his desire to act on them, and he achieved this all the more if he emphasized their guilt more. You betrayed Him and denied Him in front of Pilate when he decided to let Him go. Here are two accusations against the Jews: one is contained in the fact that Pilate, originally from Yellin and a man who had not seen any sign and did not know of any prophet, wanted to release Jesus, and the second is that you, originally from Judea, a people raised among the signs and consecrated in the prophecies about Christ, did not want to release Him, although Pilate wanted to.
You renounced the Saint and the Righteous One and begged a murderous man to give you gifts. By saying that they (the Jews) begged the murderer instead of Christ, Peter fully explained their act, because it proves that they had the option of letting Him go. If they released the robber, then they could release the innocent man that much sooner. They, on the other hand, freed the criminal and killed the Benefactor, because they killed the Chief of life. If He is the Prince of life, then, having life in Himself and as the cause of Life, He resurrected Himself. What are we witnessing? He no longer resorts to prophecy, but, as they believed him, brings as witnesses the assembly of the apostles: To what, he says, are we witnesses. Establish His name. Having said: For the sake of faith in His name, he, correcting the word, says: Establish His name, because the healed one believed because of the healing. That means: what am I saying, that the lame man stood firmly on his feet, believing in the name of Christ? Even before he believed, the name of Christ had already been invoked, it had already established him, because it has such great power and pours out such abundant grace. Because of faith in Him.
And what kind of faith is that, the Lord Himself explains: That they may know You, the one true God and whom You have sent, Jesus Christ (Jn. 17; 3). So that someone would not say: "If in that way even the mere invocation of His name established, i.e. crippled the lame, then healing will follow even if unbelievers invoke His name, and even if they invoke that name for the healing of an unbelieving man", Peter added: For the sake of faith in His name, that is, even though that name is great and terrible, even though it pours out healing, it is necessary that the souls who are healed are worthy of such mercy and that the supplicants, who intercede for them, are able to propitiate the Giver of healing. If the one seeking healing intends to remain unbelieving, healing will by no means follow so easily. That name will not complete its work, if it is invoked by unbelievers. The sons of Skevina not only did not bring any benefit to others, but also harmed themselves (see Acts Ap. 19:14). Although some have explained it differently than we do, the faith that created it is one and the same, because it was not said: in His name, but: in His name.
They (the apostles), however, did not yet have the courage to express themselves in the following way: faith in Him. In order to weaken the character of extreme humiliation in the expression: For His sake, he adds: Let His name establish Him. But as, on the other hand, the expression exudes the character of greatness and perfection, he affirms it, uniting greatness with abasement, and applying it either to the kind of event, or to the disposition and faculties of the hearers. The character of humiliation is carried by the following expressions: for the sake of faith in His name and faith that is from Him. The character of greatness is carried by the following words spoken by Peter: establish His name. This saying would have confused the Jews if it had been directly uttered; however, what was said in a different way was easily acceptable to them.
17. And now, brothers, I know that out of ignorance you did that, as did your elders. 18. And what God foretold through the mouths of all his prophets that Christ would suffer, that is how he fulfilled it.
After rebuking them strongly, he again softens his words to allow them to change their minds. In order to justify them, he pointed out two circumstances - one is their ignorance and the other is that everything he said was known in advance. How is it that he (Peter) does not cite the testimony of the Scriptures about His crucifixion? After all, he also said previously: According to a certain advice and God's providence, you will take the surrendered. And now he expounds the same, only more extensively, saying: What was foretold by the mouth of all His prophets. He mentions the direct testimony because, together with the announcement of guilt and punishment to the Jews, all the testimonies were uttered, such as: They appointed him a grave with criminals, but at his death he would be with the rich (Isa. 53; 9). To comfort them, he says that they did it out of ignorance, and that God fulfilled it that way. This is at the same time an answer to the words of all of them, the Jews, which they, insulting Him, uttered even under the Cross, that is, that God will deliver Him (Jesus) if it is His will (cf. Mt. 27:43 ) and If you are the Son of God, come down from the cross ( Mt. 27:40 ).
Peter didn't say just one thing to them, and that was: "Nonsense, those were empty words, because that's how it had to be. If all the prophets testify about it, then it is obvious that it (the crucifixion) did not happen because of Christ's weakness, but because of indescribable power, excessive authority and unspeakable love of humanity.
19. Repent, therefore, and be converted, that you may be cleansed of your sins. 20. That they may come from the face of the Lord's time of consolation, and that he may send Jesus Christ, who was foreordained for you. 21. Who should be received by heaven until the time of the establishment of all things, about which God spoke through the mouth of all his holy prophets from time immemorial.
He is not talking about the transgression of the Jews that they dared to do at the time of the crucifixion, because he previously said: And now I know that you did it out of ignorance, as did your elders (3; 17). What was the meaning of what he said there: And now I know? Now I know, he says, that is, I consider it useful to say so, in order to organize your salvation. Or: "Now I know that you did it out of ignorance, because many of you are converted and saved." It is obvious that he is speaking to those among them who have already converted and believed. How did they do it out of ignorance? What kind of ignorance is there in the fact that they begged for freedom for a robber and did not accept the One for whom (Pilate) had decided to be released, but, on the contrary, they killed Him? However, he spoke in such a way as to open the door of conversion for them. Therefore, he does not say: "Repent, because of what you dared to do on the day of the Crucifixion", but: To cleanse yourself of your (other) sins. There, however, he shows that they will be exposed to many adversities, because such a sermon can only be addressed to one who is in tears and who expects some consolation. Look how he is gradually approaching the goal.
In the first sermon, he pointed to Jesus' resurrection and His sitting in heaven. Here he already points to His glorious coming, which he calls the time of consolation because, what other times could these be times of consolation or resurrection?
And the apostle Paul raises a question about those times when he says: Being in this tent, we sigh and are burdened (2 Cor. 5:4). If by the time of comfort someone means to call the times that followed the conquest of Jerusalem, they will not encounter any obstacle, because God also shortened the times of misfortune and enslavement of the Jews for the sake of the chosen ones, that is, so that those who believed would receive comfort and be freed from that terrible oppression. And to send the predestined Jesus Christ to you. Instead of saying: "It is necessary for heaven to receive Him, because He is God and must always sit together with the Father", Peter says: Whom the heaven of time must receive... He shows the reason why He does not come now, and says that everything must come to its end: then He will come. However, as he says: Heaven should receive Him! Has it not received Him (Jesus) yet? Undoubtedly it received Him. Then why didn't he say: "Whom has heaven received?" He speaks like a man, who talks about former times.
As for the expression: "until" or "until", those expressions in the Holy Scriptures do not express a specific time because, then, how should we understand the following words addressed to God: You are forever! Therefore, the meaning of the text is that much of what the prophets foretold has not yet been fulfilled, but is being fulfilled and will be fulfilled until the end of the world, because Christ, who ascended to the heavens, will dwell there until the end of the world, and will come with power, then establishing everything that the prophets foretold, that is, when the end comes and when everything emotional ends: then Christ will be exalted above the heavens.
22. Because Moses said to the fathers: The Lord your God will raise up for you a Prophet from among your brothers, like me; obey him in everything that God tells you. 23. And it will be that every soul that disobeys that Prophet will be exterminated from the nation. 24. And all the prophets from Samuel onwards who spoke also announced these days. 25. You are the sons of the prophets and the covenant that God made with your fathers, saying to Abraham: In your seed all the tribes of the earth will be blessed. 26. To you first, God raised His Son Jesus and sent Him to bless you and turn everyone away from your evil deeds.
He said: a prophet like me. The expression: as samya should not be understood in the sense of nature but in the sense of effect. Therefore, Moses made himself like Christ not by nature (essence) but by actions. Namely, if the expression: as I used it in the sense of nature, then not one resurrected but many. The Lord your God will raise up a Prophet for you. Emanuil, a mediator between God and people, was called a prophet by his human nature, just as Moses once was. Likening Him in a figurative sense to Moses, I allow myself even to call Him Moses, I allow myself to compare the truth with a shadow. Christ is born in Bethlehem, Moses is born in Egypt. Moses is an Israelite, as is Jesus according to the flesh. Moses is of the priestly lineage, while Jesus, through the Virgin, is of the Davidic lineage.
In the time of Moses, he was Pharaoh, and in the time of Jesus, Herod. Pharaoh kills newborns, Herod executes children (newlyweds). One kills male children, the other does the same. Moses is saved through his mother, through the Mother, and together with the Mother, Christ is also saved, He will be exterminated from the people. Being immortal, the human soul can never be completely destroyed, but falls from some good state, in which it was previously placed. That's how Judah was exterminated, that is. excluded from the congregation of the apostles. Therefore, since the soul is immortal, by its extermination we mean the deprivation of those treasures that it would have tasted if it had lived pleasing to God. You are the sons of the prophets... He says: the sons of the prophets, instead of saying: "You should neither despair nor think that you are deprived of the promise." You are the sons of the prophets, because they spoke to you, and for your sake everything has been completed. And what does it mean: sons of the covenant! It is said instead: heirs, but not heirs who are only numbered, but such as are sons. Sons - he said, among other things, because of this, to show that they are heirs by adoption.
So, if you want it yourself, you are the heirs.
That is why Peter says: You are the sons of the prophet and of the covenant of Jesus, whom God sent to bless you. He (God) sent Him to other nations as well, but He sent Him to you, who crucified and killed Him, earlier. When? Only from the cross? No, but after that, and after the Resurrection. That's why Peter says: God first sent His Son Jesus to you... What should He create?
To bless and save you, if you yourself really want to turn from your sins.
1. And while they were speaking to the people, the priests and the governor of the church and the Sadducees came upon them, 2. Being angry that they were teaching the people and announcing in Jesus the resurrection from the dead, 3. And they laid hands on them and put them in prison until the morning, because it was already evening.
The apostles have not yet recovered from the previous temptations, but they are already being overtaken by another. Look, how the events unfolded. In the beginning, all the apostles were ridiculed together, and then they fall into danger, but not all at once. Previously, they justified themselves at the national assemblies, and after that they created a great miracle. Then, having become braver by God's permission, they began to accept feats. Pay attention to the progress of the Jews in cunning and shamelessness.
Earlier, in the presence of Christ, they were looking for a man who would betray Him, but now they are laying hands on themselves, having become more insolent and shameless after the cross. And with them, he says, the Duke of the church. This is because, under such circumstances, they would give this procedure the mark of a public accusation, and present it as someone else's and not as their own. They always try to do so. And they put them in prison until morning. This is how the Jews treated the apostles and watched them, wanting to discourage them. However, the passage of time made the apostles more fearless.
4. And many of those who heard the word believed, and the number of people reached about five thousand.
What is that? Didn't they see that the apostles justified themselves, so they bound them regardless? How did they believe? Do you see the obvious working of God? And it was necessary for this to happen, so that those who believed would come from those who were weaker. Encouraged by the divine Spirit, Peter's sermon sowed seeds in the depths of their thoughts and touched their very souls. The priests tied them in front of the people to make the onlookers more fearful. However, the opposite happened. They questioned the apostles individually, for fear that their audacity would make an impression on the listeners.
5. And the next day their princes and elders and scribes were to gather in Jerusalem. 6. And Anna the high priest and Caiaphas and John and Alexander and as many of them as were of the high priestly lineage. 7. And placing them in the middle, they asked: By what power or in whose name did you do this? 8. Then Peter, filled with the Holy Spirit, said to them: Princes of the people and elders of Israel, 9. If today you question us because of charity to a sick man, how he got well, 10. Let it be known to all of you, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands before you healthy.
Apart from other injustices against the apostles, they (princes, elders, scribes and Judean archbishops) did not preserve even what the law required. Pay attention also to the multitude of archbishops, although according to the law there should be only one, and to remain so as long as he lives. And this time they gave their work the form of a judgment, in order to require the apostles to answer before an unjust judgment. They asked by what power and in whose name they were doing it, although they themselves knew, because they detained the apostles because of that name, because they were tormented by their preaching about the resurrection in Christ. So why are they being questioned?
They expected the apostles to be afraid of the judgment and the multitude and to renounce their words. They thought that would make things right. See how they maliciously question: By what name, he says, did you do this? Moreover, they wished that the apostles would declare the healing to be their work and not the work of the power of Christ. Look, then, in what difficulty they put the apostles. They didn't even want the words to be spoken - the healing of the lame, because they don't say what actually, but: you did that. The princes of the people and the elders of Israel. Look what kind of philosophy it is. Where there is a need, Peter rebukes them severely. Here, however, he called them honorary names. However, when he got down to the point, he does not deviate from the appropriate disambiguation, indirectly mentioning that because of such things they always argued in court and were bitter. What he said was actually the following: "You should rather crown us for that and declare us benefactors." However, we are tortured, let it be known to all of you and all the people of Israel that in the name of Jesus Christ, etc., and what was particularly difficult for the Jews.
This is exactly what Christ told them, that is, what you have heard with your ears, preach about it from home to home. In the Name of Jesus Christ of Nazareth. Do not think, he says, that we are concealing His origin. No, we also publish the birth certificate. And that's not all: we also confess His sufferings and preach His resurrection. Whom you crucified. He also spoke words that could frighten the Judeans. What kind of wound do you think those words inflict?
11. He is the stone which you builders rejected, and which became the Head of the corner; and there is no salvation in any other. 12. For there is no other Name under heaven given to men by which we can be saved.
Such is the stone, which became the head of these two peoples, united through Him in the unique edifice of the Church, which was carefully tested. those who believed among the Jews and all the Gentiles who believed. And there is no other by which we can be saved. High truths are also made known here. As soon as the hour came for him to teach, he also mentioned the prophecies. When the moment came to speak boldly, they only spoke their thoughts. When there was nothing that could influence the listeners in order to improve them, but when it was necessary to boldly announce the truth, then they (the apostles) did not spare their words. Now Peter was not even afraid of scaring them. That is why he did not act as he did in other cases, managing his sermon and adapting to it, for the sake of their salvation. You know, he says, that that Name was not given only to us, but to all, because the Jews recognized the resurrection. but indifferent and childish.
13. And seeing the boldness of Peter and John, and knowing that the people are ignorant and simple, they went wild, and recognized them as having been with Jesus. 14. But seeing the healed man standing with them, they could not say anything against it.
Someone can be ignorant but not simple, and someone can be simple but not ignorant. Here, however, one and the other coincided (i.e. rigidity and simplicity). That is why the Judeans were amazed while Peter and John spoke and preached. How did they know (that John and Peter are like that)? Based on the words of Peter and John himself. He does not simply say (the writer Luke): they recognized them, but: they recognized them and that they were with Jesus, at the time of His sufferings, because then only they were with Him. The Jews then saw them contrite and humiliated, and that is why they were astonished by this unexpected change. He, who then could not bear the look of the inquisitive maidservant, now comes among the bishops themselves and in the Sanhedrin, and speaks boldly.
15. Then he ordered them to leave the Sanhedrin, and they consulted among themselves. 16. Saying: What shall we do to these people? For the remarkable miracle that takes place through them is obvious to all who live in Jerusalem, and we cannot deny it. 17. But so that it does not spread further among the people, let us strongly threaten them not to speak of this Name to any of the people. 18. And having called them, he commanded them not to speak or teach anything about the Name of Jesus. 19. And Peter and John answered and said to them: Judge, is it right before God that we obey you more than God? 20. Because we cannot but say what we see and hear. 21. And they, having threatened them, let them go, not finding anything to torture them with, and that for the sake of the people, because they all praised God for what had happened. 22. Because the man on whom this miracle of healing happened was more than forty years old.
Why don't the priests take them to Pilate, but judge them themselves? Because they were ashamed and blushed because of the former, and they were afraid that the apostles would accuse them.
23. And when they dismissed them, they came to their own and reported what the high priests and elders had said to them. 24. And when they heard, with one accord they raised their Voice to God and said: Lord, You who created the heavens and the earth and the sea and everything in them, 25. You said through the mouth of David, Your servant: Why do the heathen rebel, and the nations think of vain things? 26. The kings of the earth stood up and the princes gathered together against the Lord and His Anointed One (Christ). 27. For indeed they gathered in this City to Your Holy Son Jesus, whom You anointed, Herod and Pontius Pilate with the Gentiles and with the tribes of Israel, 28. To do what Your hand and Your counsel predestined to be.
And more. They did not, however, announce it out of love, but to show the obvious signs of Christ's grace. Lord, You, God, Who created. See how effective the apostolic prayers are. When they asked the Lord to show them a man capable of apostolic service, they prayed like this: You, Lord, knower of all hearts... (Acts 1:24). Now, when it was necessary to shut the mouths of the opponents, they call out: Lord, You, God, who created heaven and earth... However, many heretics divide the Godhead, saying that one is God, the Creator of the world and the other is the Father of Christ. That is why they divide the Scriptures and say that the Old Testament was written by the Creator of the world and the New by the Father of Christ. Pursuing further their ungodly opinion, they assert that both these gods and their writing are opposed to each other; those who resort to the Lord are enemies of the Creator of the world and are in a better condition than those people who come to him (the Creator of the world). Therefore, the people of the Creator of the world are enemies of Christ and His teaching according to their preconceptions. 17
That is why the holy apostles, eradicating this heresy, enable us to understand with their prayer that the Creator of the world and the Father of the Savior are one and the same God, Who gave both Testaments. You said through the mouth of David, Your servant: Why do the heathen rebel, and the nations think of vain things? Pointing to this prophecy, he seems to be asking God to fulfill the agreement and at the same time comforting himself that the enemies are devising vain things.
29. And now, Lord, look at their threats, and grant Your servants to speak Your word with all boldness. 30. Extending Your hand for healing, so that there may be signs and wonders in the name of Your Holy Son Jesus. 31. And after they prayed to God, the place where they were gathered shook and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.
To do what Your hand and Your counsel predestined to be (v. 28), that is, they did not have such power in themselves, but You, Lord, who gives consent to everything and brings everything to an end. You, as a good and wise artist, turn the enemy's actions into the fulfillment of Your will, because they (priests and other Jews) behaved as enemies, and they did what was pleasing to You. What does the expression mean: Your hand! I think that expression here expresses force and will. It has the same meaning as the expression: "it is enough that You will", because no one predetermines what You establish. Look now... Notice that they did not say: "Defeat them and overthrow them." But what did they say? Look at their threats, and grant Your servants to speak Your word with all boldness... And after they prayed to God, the place where they were gathered shook. It was a testimony of God's visit and a sign that they were heard. Sometimes it is a sign of wrath, and sometimes it is a sign of God's visitation. The apostles did not pray to be delivered from suffering, but for the success of their preaching.
However, why did God shake the house? In order to strike fear into those who threaten and strengthen the apostles. Since it was just the beginning of the sermon, an emotional sign was necessary. So the place shook and strengthened the apostles even more. And they were all filled with the Holy Spirit, i.e. they ignited and burned within themselves the gift of grace.
32. And among the people who believed, there was one heart and one soul; and none of them spoke of their possessions as theirs, but they had everything in common. 33. And the apostles with great power bore witness to the resurrection of the Lord Jesus Christ, and great grace was upon all of them. 34. Because no one among them was in need, since all who had fields or houses sold and brought money from what was sold. 35. And they were laid at the feet of the apostles, and given to each according to the need he had.
One happiness... Heart and soul mean the same thing here. With great power they (apostles) gave testimony about the resurrection of the Lord Jesus Christ. He highlights them (the writer, the evangelist Luke) as people who have been entrusted with something and speaks of it as their obligation. This is exactly what the expression means: they gave testimony. No one among them was in want. That is why it was a great blessing, because no one was in need, that is, due to the special generosity of those who sold their properties, there was not a single poor person. They did not give one part so that they could keep the other part for themselves, but they gave everything. They gave it not as something of theirs, but as something that was not theirs, and all believing as if they were fed in one home. Those who sold brought money from what was sold... This testifies to the great honor and great benevolence of the givers, because they did not even dare to hand it over, but laid it at the feet of the apostles and thus made them (the apostles) masters of what was given and that they distributed it. supporting himself not as from his own but as from the common.
This freed the givers from the love of glory, while it represented a double joy to those who received - both relief from poverty and freedom from shame.
36. And Josiah, called by the apostle Barnabas, which means son of comfort, a Levite from Cyprus, 37. He had a field, and after selling it, he brought money and laid it at the feet of the apostles.
1. And a certain man, named Ananias, with his wife Sapphira, sold an estate. 2. And knowingly hid his wife from the money, and having brought one part, laid it at the feet of the apostles. 3. And Peter said: Ananias, why did Satan fill your heart to disobey the Holy Spirit and hide from the news what you took for the field? 4. When she was inside you, wasn't she yours? And when they sold it, wasn't it in your possession? Why did you put such a thing in your heart? You did not lie to people but to God. 5. And when Ananias heard these words, he fell down and expired; and great fear came upon all who heard this. 6. And the young men got up and took him and carried him out and buried him.
Josiah... it seems to me that this is not the person who is mentioned together with Matthias (chapter 1, verse 23), because he is also called Justus and this one Barnabas, which means "son of comfort". It also seems to me that the latter got such a nickname because of his virtue. How could he be a Levite and a Cypriot? This happened because the law had already been broken, and the Levites were moving to other countries, where they were benefiting for themselves.
Intending to narrate what happened to Ananias and Sapphira, and wanting to show that they had sinned, the writer first mentions a man who did justice. Regardless of the multitude of people who acted in this way (that is, they sold property and gave the money to the apostles), regardless of such great signs and such an abundance of grace, Ananias did not learn any lesson from all of this and brought destruction upon himself. It is surprising that he committed the sin in agreement with the woman, and no one else was an eyewitness to the sale. That's where the thought of acting the way he did appeared in that unfortunate man. Some wonder why Ananias was punished, if Satan filled his heart? Because he himself was the cause (for Satan to fill his heart), because he prepared himself to accept Satan's action and to be filled with his power. When she was inside you, wasn't she yours! Did the believers take their possessions to the apostles due to violence? Are we pulling you against your will? Why did you put such a thing in your heart! In that one case, three signs occurred.
One consisted in the fact that he (Peter) found out what was completely secret, the second in the fact that he determined Anania's state of mind, and the third in the fact that Anania was deprived of his life at the very command.
Many of the ungodly, pointing to what happened to Ananias and Sapphira, condemn the chief apostle for his death. That accusation, however, does not refer to Peter, but to the Holy Spirit Who justly punished them. Peter only disfigured them because of lies, and they were both deprived of life, as equally sinful, by the Holy Spirit, Who has power over life and death. The same must be said about Sapphira, because she was not killed by Peter. However, as their transgression was the work of both, the Judge punished both equally. That is why Peter, knowing about it and always being informed by the Holy Spirit, uttered such words, received from the Holy Spirit.
7. And when three hours had passed, his wife came in, not knowing what had happened. 8. And Peter asked her: Tell me, did you sell the field for that much? And she said: Yes, for that much. 9. And Peter said to her: Why did you agree to tempt the Spirit of the Lord? Behold, the feet of those who buried your husband are at the door, and they will take you out. 10. And immediately he fell at his feet and expired. And the young men entered and found her dead, so they carried her out and buried her with her husband. 11. And great fear seized the whole Church and all who heard this.
And when about three hours have passed. Three hours passed, and the woman still hadn't found out (about what happened to her husband), and none of the people present told her about it. Surprised by this, the writer presented both, ie. and about the fact that three hours had passed, and about the fact that she entered, not knowing what had happened. Notice that Petar did not invite her but that he was expecting her, so that she would come when she wanted and giving her time to repent (to change her mind). The fact that no one dared to tell her what had happened was due to fear in front of the teacher and out of obedience to him. Tell me, did you sell the field for that much! He wanted to save her, because her husband was the originator of sin. That's why he gives her time to justify herself and repent, saying: Tell me, did you sell the field for that much! Perhaps someone will complain that Peter treated them cruelly. However, where is the cruelty? If the one who collected wood against the law was stoned, then the thief of sacred things must be punished all the more, since it was sacred money. Why did she fall at Peter's feet?
Because she was standing next to him. And she stood next to him so that, if she repented, she could confess without being ashamed of those who might hear her. They found her dead, so they took her out and buried her. Look: they are no longer afraid of the law because they will touch something impure, but directly and without any precaution they touched the dead. Pay attention to the fact that the apostles are strict among themselves, while they refrain from punishing others. Both are natural.
Refraining from punishment was necessary because of this, so that no one would think that they were forcing people to convert to the true religion against their will through fear of punishment. Punishing their own was necessary so that those who had already converted to faith and were worthy of heavenly learning and spiritual grace would not be allowed to become despised people and thieves of sacred objects, and especially so that this would not happen at the very beginning. That would serve as a reason to insult their preaching. And great fear gripped the entire church. These (Ananias and Sapphira) were punished, while others benefited from it. Although there had been signs before, there was not this much fear. It is true, then, that the Lord is known in making judgments.
12. And by the hands of the apostles there were many signs and wonders among the people; and they were all with one accord in Solomon's temple. 13. None of the others were allowed to join them, but the people praised them. 14. And those who believed in the Lord multiplied more and more, a multitude of men and women. 15. So that they also took the sick to the streets and laid them on beds and stretchers, so that when Peter passed by, at least his shadow would overshadow one of them. 16. And multitudes of people gathered from the surrounding cities to Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all healed.
From the time when they began to fear them (the apostles), Peter and the other apostles performed even greater miracles. They went to Solomon's porch. They did not stay at home, but in the church. Since the writer said: in the portico of Solomon, and so that you would not be surprised in what way the crowd of people allowed it, he says that no one was allowed to join them, but that is why the people, i.e. Jewish people, praised the apostles. That's how they took the sick to the streets. In the time of Christ, it did not happen that sick people on the streets received healing even from the shadow itself. No one is allowed to join them. How was the healing accomplished in that case? It was the work of the One who said: He who believes in Me, the works that I do, he will also do, and greater than these he will do (Jn. 14:12). Admiration of the apostles grew from all sides: both from the believers, and from those who were healed, and from those who were punished, and because of their courage during the preaching, and because of their virtuous and blameless life. That admiration did not come only from miracles, but also because the very life and virtues of those people were truly great and apostolic.
17. But the high priest stood up and all who were with him, the sect of the Sadducees, and were filled with envy. 18. And they raised their hands on the apostles, and threw them into the general prison. 19. And the angel of the Lord opened the prison door at night, brought them out and said: 20. Go and stand in the church, and tell the people all the words of this life. 21. And they, hearing this, entered the church in the morning, and entered. When the high priest came and those who were with him, they called together the Sanhedrin and all the elders of the children of Israel, and sent them to the prison to bring him. 22. And when the servants went and did not find them in the dungeon, then they returned and reported, 23. Saying: We found the dungeon firmly locked and the guards standing before the door, but when we opened it, we did not find anyone inside. 24. And when the priest and the governor of the church and the high priests heard these words, they were in doubt as to what had happened to them. 25. And someone came and told them, saying: Behold, those men whom you threw into prison are standing in the church and teaching the people.
What does it mean: The high priest is raised up? It means that he was upset and disturbed by what they were saying. This time they attack the apostles with greater indignation, but do not immediately begin to judge them, thinking that general imprisonment will frighten them more.
Look at how the life of an apostle is structured. First, sorrow because of the Ascension of Christ, then joy because of the descent of the Holy Spirit, and again sorrow because of the people who mocked them, and again joy because of the multiplication of believers and because of the signs (miracles). This is followed again by grief due to imprisonment (Peter and John, v. 4; 3), but again by joy due to justification. Finally, now there was joy again because of the shining and the sign, and because of the archbishops and those who imprisoned them - sorrow. It can be said that their life is the same as the life of all who live according to God. The angel of the Lord opened the prison door at night. The angel brought them out to their joy and to the benefit of the Jews.
26. Then the duke went with the boys and brought them not by force, because they were afraid that the people would kill them with stones. 27. And when they brought them, they placed them before the Sanhedrin, and the high priest asked them, saying: 28. Did we not strictly forbid you not to teach about this Name? And you have filled Jerusalem with your teaching, and you want to throw the blood of this Man on us. 29. And Peter and the apostles answered and said: God must be obeyed more than men. 30. The God of our fathers resurrected Jesus, whom you killed by hanging him on a tree. 31. He exalted Him with His right hand as the Chief and Savior, to give Israel repentance and forgiveness of sins. 32. And we are His witnesses of these words, and the Holy Spirit that God has given to those who obey Him.
After that, they should have feared God, who protected the apostles like birds from their hands. And double dungeon insurance, that is. and the seal and the men (i.e. the guards), and everything, in general, was enough to convince them that what happened was the working of the power of God. And they say: Didn't we strictly forbid you...? And what if you banned? If they (the apostles) had then agreed with you and decided to submit to you, then your present demands would have been just. If they then said that they would not obey, what is the meaning of your current demands? You want to throw this Man's blood on us. They still think that He (Christ) is an ordinary man. By speaking in this way, they want to show that the ban was necessary because of them and that they ordered it, sparing their lives. Moreover, they spoke in such a way as to enrage the crowd against the apostles. God should be obeyed more than men. The apostles respond without resentment, both because they were teachers, and because they were not angry with the Jews but pitied them, bearing in mind that they should free them from deception and confusion.
And we are His witnesses of these words. What kind? Those, to whom the Lord commanded forgiveness (of sins) and repentance. There was no more talk of resurrection. And that the Lord grants forgiveness, we are witnesses and the Holy Spirit, Who would not have descended at all, if sins had not been forgiven beforehand. See how the apostles, after mentioning zero evil deeds, speak of the remission (of sins), showing that their actions merited death and that what they received was as if they had received it from a benefactor.
As for the expression: God exalted Him as the Head and Savior, they used it in such a way that they attributed everything to the Father, so that no one would think that the Son is someone else's Father. Why didn't the archbishops and others immediately find out that the apostles had come out of prison? So that, being in doubt for a while, they could understand and understand more easily, that it was the action of a divine force. And the Holy Spirit that God gave to those who obey Him. They did not say: "The Holy Spirit, whom God has given us", but: "whom God has given to those who obey Him". In doing so, he simultaneously shows humility and reveals great truths. In addition, he announces that they themselves (the Jews) could receive the Spirit. This is exactly why God allowed the apostles to be brought to court, so that the Jews themselves would gain, but the apostles themselves would gain even greater courage and so that everyone would receive a lesson.
33. And when they heard this, they were very angry and conspired to kill them. 34. But a Pharisee named Gamalilo, a lawyer respected by all the people, stood up in the Sanhedrin and commanded that the apostles be taken a little further outside. 35. So he said to them: People of Israel, be careful what you do with these people. 36. Because before these days, Tevda stood up, saying that he was something great; about four hundred people joined him; he would be killed, and all who listened to him scattered and perished.
Others were confused listening to the apostles, and they (the bishops and those with them) were enraged and conspired to kill them. As for Gamaliel, he was a disciple of Paul. One really has to wonder how he, a future lawyer and a man of prudent mind, did not believe until that time. This is because even Paul did not believe yet. Be careful what you do with these people. Note the wise adaptation of the words - how he (Gamalilo) immediately put them in fear. So that they do not suspect that he also shares their (apostolic) thoughts, he talks to them (Jews) as people of the same convictions and does not object too harshly, but uses the following words: Be careful what you do... Before these days... He gives two examples and does not mention old but recent events, because what happened recently is stronger in persuasion. Therefore, pointing to them, Gamalilo said: Before these days... Knowing also of other examples, he was content to mention these two (Theudas and Judas the Galilean, v. v. 37), because before the two witnesses all objections will cease. He does not say who killed him, but says that they all ran away.
Joseph Flavius also speaks about Teuda in the nineteenth book of Judean Antiquities, and Eusebius also speaks in the second book of Church History. Here are his words: "During the governorship of Fada, a false teacher named Tevda convinced the people to take their possessions and go with them to the Jordan River. He spoke of himself as a prophet, claiming that he would cut the river and make it passable, and thereby deceived many. After all, Fad did not allow them to realize their unreasonable idea, but sent a detachment of cavalry, which killed many of them and captured many alive, while he beheaded Tevda himself and brought it to Jerusalem.
37. After this, Judas the Galilean stood up in the days of the census and dragged a lot of people after him; he also perished, and all who listened to him were scattered. 38. And now I say to you: get past these people and leave them; because if this idea or this work comes from men, it will perish. 39. But if it's from God, you can't destroy it, so you don't end up as God-fighters. 40. Then they listened to him, and calling the apostles, they excommunicated them and forbade them to speak about the Name of Jesus, and dismissed them. 41. And these then departed from the Sanhedrin, rejoicing that they had deigned to bear shame for his Name. 42. And every day in the church and in homes they did not stop teaching and preaching the gospel about Jesus Christ.
It is said that during the time of Pilate there was an uprising of the Galileans, who were attracted by the teaching of Judas the Galilean. Judas' teaching consisted in the following: he said that no one should be called lord, neither for honor nor for the sake of wisdom, and that even an emperor should not be so called. Many of his followers were exposed to severe punishments because they did not call Caesar (Caesar) master, as well as because of their teaching that no other sacrifices should be offered to God than those established in the Mosaic Law.
Following that teaching, they forbade sacrifices to be offered for the salvation of the emperor and the Roman people. It is natural that Pilate was indignant against the Galileans and that he ordered that at the time when they would offer, in their opinion, legal sacrifices, they themselves would be killed, so that together with the offered sacrifices, the blood of those who offered them was mixed, as can be seen from Luke's Gospel. Get past these people. Pointing to the examples of failed false teachers, Gamalilo advises them to think about themselves, that is: be careful that in your effort to kill others you are not killed yourself because the one who goes against what is pleasing to God does not kill his opponent, but himself. If this is the work of men, is it any of your business? If it is from God, then you will not destroy it despite all your efforts. He did not say that it was a work of God, but neither did he say that it was of men. If he had said that it was from God, the archpriests and the others with them would have started to resent it. If he had said that he was of men, he would have delivered the apostles into their hands.
By such a wise arrangement of the speech, Gamalilo forced them to wait for its conclusion. Look, he did not say: "If it does not perish, then it is from God", but: "If it is from God, it will not perish." Those who listened to him did so because he did not speak before the apostles. How is it that the Jews beat out the apostles, if they obeyed him? They obeyed him in that sense, that they refrained from intending to kill them, even though they wanted to. Then they gave up their desire, but struck them out, satisfying their anger.
1. And in those days, when the disciples multiplied, the Jelinites shouted at the Jews that their widows were forgotten when the help was distributed every day (in the original text: at the daily service).
Not on those same days, but a few days after that; such a turn of words is common in Scripture. Hellenists, in my opinion, are people who spoke the Hellenic (Greek) language. At daily service: Serving means giving alms. The forgetting of widows did not originate from bad traits but from the people's failings. As soon as care for them was proposed (to the people) and their distress ended.
2. Then the Twelve, having called together a multitude of disciples, said: it is not fitting for us to leave the word of God and serve around the table. 3. Therefore, brothers, look for among you seven proven men, full of the Holy Spirit and wisdom, whom we will appoint to this service. 4. And we will diligently remain in prayer and in the service of the word. 5. And this word would be pleasing to all the people. And they chose Stephen, a man filled with faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmen, and Nicholas, a proselyte from Antioch. 6. They placed these before the apostles and they prayed to God and laid their hands on them. 7. And the word of God grew and the number of disciples in Jerusalem multiplied greatly, and a great multitude of priests obeyed the faith.
The apostles themselves did not choose, but left the choice to the people, who should have benefited from the service of deacons. The people elect and appoint them. It does not befit us to leave the word of God and serve around the table, because what is necessary should be predicated on what is not necessary. Certified people, filled with the Holy Spirit. The writer does not simply call them spiritual, but filled with the Spirit and wisdom, because even accepting the complaints of widows was an act of the greatest wisdom. And praying to God, they laid their hands on them. Look at how there are no superfluous words. He does not say how they were ordained, but only says that they were ordained with prayer. Hands are laid on a person, and this is what ordination consists of. Everything, however, is perfected by God. What kind of ordination did these seven people receive? Is it the deacon's? I, however, think that they had the name and dignity of presbyter. They were ordained for exactly that work, that is, to provide the faithful with what they need. And the number of disciples in Jerusalem increased greatly.
He did not simply talk about it, but in such a way as to show how great the power of charity and organization is.
8. And Stephen, full of faith and power, performed great signs and wonders among the people. 9. Then some of the synagogues called Libertine, Cyrene, and Alexandria, and those of Cilicia and Asia, stood up and argued with Stephen. 10. And they could not resist the wisdom and spirit with which he spoke. 11. Then they set up people who said: We heard him speak blasphemous words against Moses and God. 12. And the people and the elders and the scribes rebelled, and attacked and captured him, and brought him before the Sanhedrin. 13. So they brought false witnesses who said: This man does not stop blaspheming this holy place and the law. 14. Because we heard him say: This Jesus of Nazareth will destroy this place and change the customs handed down to us by Moses. 15. And when all who sat in the Sanhedrin looked at him, they saw his face like the face of an angel.
Look how among the seven, one was superior to the others. Although the ordination was joint, one received a greater grace. The converts pay attention to the fact that he did not create miracles until that time, but that he began to create them when he distinguished himself (as chosen and ordained, ordained), and to show that grace alone is not enough, but that ordination is also needed. Thus (through ordination) there was an abundance of the Spirit, because even before the ordination, during the election, it was testified about him that he was filled with the Spirit. However, the gifts of the Spirit are different. Some from the synagogue stood up. Their rage and anger is called rising. Synagogues were different. They argued with Stefan. They argued about it, to force him to say something. Perhaps he preached openly and talked about ending the law or, more precisely, he did not speak but hinted. Namely, if he had spoken openly, they would not have needed false witnesses. Notice, however, that he did not give himself the right to teach, but was led to do so by those who argued with him. Then they framed people who said...
Those who quarreled with him do not testify on their own, because they would have been exposed at the same time that they were slandering Stefan out of envy, but were bribing others, so that (the others) would not understand that act as (their) desire to harm him. They do not fear God and defile themselves with murder, and they turn their eyes to the opinion of men. So they brought out false witnesses who spoke... False testimony everywhere. They did not want to simply kill him after the verdict, counting on the fact that they would eradicate the good opinion of those they were killing.
They didn't say about Stephen that he blasphemes, but: He doesn't stop blaspheming... We heard him say: This Jesus of Nazareth (Nazarene is said because of the insult) will destroy this place. They said the same thing about Christ: You who destroy the church (Mt. 27:40), because they felt great reverence for the church. The accusation was twofold: that he wanted to abolish customs and introduce new ones. And when all who sat in the Sanhedrin looked at him, they saw his face like the face of an angel. God made his face blessed, because he had something else to say.
In order to immediately astound them with his appearance, God made his face shine. The faces of those who are filled with spiritual grace are pleasing to those who love them, while they inspire respect in their enemies.
1. And the high priest said: Is it so? 2. And he said: Men, brothers and fathers, listen! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he moved to Haran. 3. He said to him: Get out of your country and your kindred and your father's house, and come to the land that I will show you. 4. Then he came out of the land of Chaldea, and settled in Haran; and from there, after the death of his father, moved him to this country, where you now live. 5. And he did not give him an inheritance in it, and promised to give it as a possession to him and his seed after him, as long as he had no child. 6. And God said this: Your seed will be strangers in a foreign land, and they will enslave and abuse it for four hundred years. 7. And the people whom they will enslave, I will judge, said God.
And while they themselves did not worry about their own blasphemous actions, they accused him of blasphemy with their words. Moses was always on their mind, and they were not so much concerned about the works of God as they were about the laws of Moses. He (Stefan) refutes their opinion at the very beginning and proves that neither the church nor the customs (rituals) have any importance, that they are not superior to the (evangelical) preaching and that God makes the difficult and impossible easy and possible. Notice this: the sermon consists precisely in this, which tells them that they always enjoyed the love of humanity (God's) and that they reciprocated their Benefactor with the opposite and strived for the impossible. It also shows that the promise was given before that land, before circumcision, before the sacrifice and before the church - that they did not receive that land, just like circumcision and the Law, by merit, but that the land was a reward for obedience; when circumcision was given, the promise was not yet fulfilled, and they were all foreshadows.
At the beginning of the sermon, he beautifully named God as the God of glory, because He glorified the lowly. He also says that there was no church yet and that Abraham was worthy to see God, that his (Abraham's) ancestors were Persians and that they lived on foreign land. Notice how he (Stefan) takes their thoughts away from the physical (emotional), starting with the place, because it was about the place. If God is a God of glory, then He does not need to have glory from you through your church. He is the source of all glory and all good. Get out of your country and your kindred. How is it that the Scripture says that Abraham's father wished to leave (Genesis 11:31), and here it is said that Abraham was told: Get out of your country! From there we conclude that God's revelation to Abraham affected his father as well and that he wanted to leave (from the land of Chaldea). However, he (Stephen) thereby proves that they (Jews) are not Abraham's children because the one who left his homeland and relatives showed obedience, while they are disobedient. And he did not give him any inheritance in it. Look, how he leads them (to the truth) with a speech about the (promised) land. Why didn't he give it to him?
Because that country was the prototype of another (country). And he promised to give it. Do you notice that he did not repeat without reason: He does not give, he says, but he promises to give? If he (Abraham) was a stranger and a newcomer, and if after some time he had to move, then how could he own that land? Therefore, his inheritance (Abraham's) was preserved through his seed, which is Christ, because the saints will also reign with Him (Christ), according to the words of the Scriptures: When He comes in the glory of His Father, reigning over all nations (cf. Mt. 16:27 and 25:31). And his seed after him, while he had no child yet. Again it indicates that God has the power to make the impossible possible, for it was said that he would make him the master of Palestine, who was in Persia and was at such a great distance. There is also an indication of God's great love for humanity and Abraham's great faith, because the expression: until he had no child shows his (Abraham's) obedience and faith, even though what happened to him at that time inclined him to the opposite opinion. Namely, not even when he came, and not even after that, did he have even a foot of that land.
Look, for how many years was the promise given and how long did its prototype exist? However, there was never an archetype of sacrifice, nor was there an archetype of circumcision. This also shows that God allowed the Israelites to suffer hardships, even though they did nothing wrong. And they will enslave him and abuse him for four hundred years. What is written in the Book of Exodus does not contradict this place. It was said there: And it was that after four hundred and thirty years the power of the Lord went out throughout the land of Egypt (in the Serbian translation: All the armies of the Lord came out of the land of Egypt, 2 Moses 12:41), and here it is said: After four hundred years. It should be remembered, however, that it was not said: they came out when four hundred years had passed, but that it was said approximately after four hundred years, which does not exclude the other thirty years. Twenty-five years - from the seventy-fifth to the hundredth year of Abraham, sixty years of Isaac, ninety-one years of Jacob, one hundred and ten years of Joseph, one hundred and forty-four years in Egypt - that's all together four hundred and thirty years.
However, it is said: He will be abused for four hundred years, and then he will come out and serve Me in this place. In the expression: then you can see a reference to those thirty years. And that people, whom they will enslave, I will judge, said God. Those who abused them did not do so with impunity. The Jews suffered bitter and difficult slavery, because the Egyptians did not see them as servants but as opponents and enemies.
And then he will go out, and he will serve Me in this place. And he gave him the vow of circumcision, and so he gave birth to Isaac and circumcised him on the eighth day, and Isaac to Jacob, and Jacob to twelve ancestors. 9. And the forefathers envied Joseph and sold him to Egypt, and God came to him 10. And delivered him from all his troubles, and gave him mercy and wisdom before Pharaoh, the king of Egypt, and made him the head of Egypt and all his house. 11. And there came a famine on all the land of Egypt and Canaan and great distress, and our fathers did not find food. 12. And Jacob, hearing that there was wheat in Egypt, sent our father for the first time. 13. And when they came the second time, Joseph told his brothers, and the family of Joseph became known to Pharaoh. 14. And Joseph sent and called from his Jacob and all his relatives, seventy-five souls. 15. And Jacob went down to Egypt, and ended, he and our fathers. 16. And they carried them to Shechem, and laid them in the Tomb that Abraham bought with money from the sons of Emor the Shechemite.
Promises are given to descendants and misfortunes to ancestors. The circumcision of the foreskin of the fathers was commanded by the law because Abraham came out of the land of Chaldea. According to the customs of their fathers, the Chaldeans, like the Medes and Persians, were allowed to marry their mothers and sisters. In this way, Abraham is circumcised as a sign of renunciation of such carnal mixing and denies illegal consanguineous marriages. Some claim that circumcision was permitted to Abraham and his descendants so that it would be obvious that Christ would be born from them in the flesh. We, meanwhile, know that in the Old Testament circumcision was a prototype and that it contained within itself the foretaste of saving baptism, because by rejecting one part of the body it signified the renunciation of life according to the flesh, making the circumcised sons of God. And so she gave birth to Isaac, and circumcised him on the eighth day. Isaac, and hence the Judeans, were circumcised on the eighth day. Ishmael 18 was circumcised at the age of thirteen, which is why his descendants, the Ishmaelites, as Josephus (Flavius) says, are also circumcised at the age of thirteen. And they sold Him into Egypt.
Although he had no guilt before his brothers, they treated him so badly, and that at the time when he brought them food. By their actions, they helped the prophecy without even knowing it. And unwillingly they became the cause of his well-being, although after many trials. They brought great fear and unbearable shame upon themselves, although Joseph did not remember evil and did not plan anything terrible against them, but, on the contrary, he fed them, tortured by hunger, and presented them to Pharaoh. And he and our fathers died, and they were carried to Shechem. Abraham with his family and patriarchs were buried in Shechem, which was perhaps called "Shechem". Abraham himself bought the place to bury Sarah. And they laid them in the grave. When he said this, Stephen showed that Abraham was not the master of the earth until the burial.
17. And as the time of the promise approached, for which God swore to Abraham, the people increased and multiplied in Egypt. 18. Until another king arose over Egypt, who did not know Joseph. 19. This one acted cunningly with our people, abused our fathers to kill their children so they wouldn't stay alive. 20. At that time, Moses was born and was pleasing to God, and he lived in Gaien for three months in his father's house. 21. And when he was cast out, Pharaoh's daughter took him and raised him as her own son. 22. And Moses learned all the wisdom of Egypt, and was mighty in words and deeds. 23. And when he was about forty years old, it came to his heart to visit his brothers, the sons of Israel. 24. And when he saw someone wronged, he took him to his defense and avenged the oppressed by killing the Egyptian. 25. And then his brothers thought that they understood that God was giving them salvation by his hand; but they did not understand. 26. And the next day he appeared among them while they were fighting and began to reconcile them, saying: People, you are brothers, why do you wrong one another? 27. And the one who did injustice to his neighbor pushed him away, saying: Who made you an elder and a judge over us? 28.
Or do you want to kill me like you killed the Egyptian yesterday!
The expression: As the time of the promise drew near does not indicate that they multiplied during four hundred years, but that the end was to draw near, for four hundred years and more had passed in Egypt. The people increased and multiplied in Egypt. If it is surprising in relation to Joseph, that his brothers sold him and that, even though he was sold, he saved them (from starvation), then it is even more surprising that the king raised the one who will undermine his authority (i.e. Moses). He, who was to be killed by the person who condemned him to death, was brought up and nurtured to overthrow his foster father.
The expression: To throw away their children so that they do not die in life, hints that he (the emperor) did not want the killing of newlyweds to be carried out publicly. Note also this: God's promise was strengthened through those same circumstances, through which the devil tried with all his might to undermine it. Israel was abused, but increased and multiplied. Because of this, Moses was accepted to be raised and educated in the royal household, but he ran away from there. However, at the time of his escape, he is worthy to be seen, and he is entrusted with the leadership of the people. In this way, God arranges that the one who was sold as a servant becomes a king where he was a servant.
As for the expression was pleasing to God, it is used instead of: "it was pleasing (to God)". The pharaoh's daughter raised the thrown Moses. The parents gave birth to him and saw that the child was beautiful, because grace had blossomed in him. Seeing that the child was beautiful, they spared him. However, they were afraid of the command and hid him. Fear won, and because of fear they decided to throw away the child. However, due to the feeling of parental compassion (compassion), they used a trick (they tried to bypass the command): they made an ark, which imitated Noah's. Invoking Noah's God, they threw the ark with the child into the river, in order to obey the command and save the child at the same time. And here, they cast, and God encourages Pharaoh's daughter, who did not know about it, to go out to the river. Not knowing anything, she went out and found what she wasn't looking for. Moses was saved by the symbols of the general salvation of the Church: the ark was made of wood, the wood came from water, and the hopeless was saved. She, who took Moses, was not a Jew, but a pagan and an Egyptian. And Moses learned all the wisdom of Egypt.
Neither Moses, nor Ananias, nor Danilo, nor those who were with them, would have received a foreign education, if the necessity and violence of the despot had not forced them to do so, even though they did not need it in the least. Perhaps someone will say that this upbringing was good for eradicating Egyptian delusions. Having killed the Egyptian, Moses took revenge for the one who was oppressed by the Egyptian. He did not kill the Egyptian in anger, nor did he kill him out of anger, but out of zeal (according to God). Although it was murder, it is not murder. This is what Phineas heard, when he killed two with one hand: And he pierced them both.., and the wrath of God was turned away, and the killing stopped (Numbers 25:5-11). What Moses did was an unsolvable puzzle, because it was a sign that God would kill the Egyptians and save the Israelites through Moses. Moses thought that his brothers understood that God was giving them salvation through his hand. After all, God's patronage was evident from the works themselves. However, they still did not understand. And the next day he appeared among them while they were fighting and began to reconcile them.
Look how kindly he speaks, who showed such anger against the Egyptians: People, you are brothers, why do you wrong one another! Pay attention to the answer: Who made you an elder and a judge over us? These are the same words that they then addressed to Christ. It is in the spirit of the Jews to pay for good with insult.
29. And Moses fled because of this word, and became a sojourner in the land of Midian, where he gave birth to two sons. 30. And when he was forty years old, an angel of the Lord appeared to him in the wilderness of Mount Sinai in a flame of fire in a blackberry. 31. And when they saw Moses, they were amazed at the sight. When he approaches to consider, the voice of the Lord will say to him: 32. I am the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob. And Moses was afraid and did not dare to look. 33. And the Lord said to him: Take off your shoes from your feet, because the place where you are standing is holy ground. 34. Looking, I saw the suffering of My people who are in Egypt, and I heard their sighing, and I came down to deliver them, and now go to send you to Egypt.
And Moses ran away. However, his escape did not disturb the order of God, because it is said: And when forty years were completed, the angel of the Lord appeared to him. He appeared to him when Moses was on the run, when he did not hope to return, since he already had two sons. Note also this: he calls (Stephen) the Son of God an angel as well as a man. The angel did not appear to him (Moses) in the church, nor in the desert itself, but in a blackberry bush. Moses is dignified and speaks: I am, says the voice, the God of your fathers, the angel of the Great Council... Take off your shoes from your feet, because the place where you stand is holy ground. The place is holy because of the appearance of Christ and is worthy of greater admiration than the place where the Holy of Holies was located, because there was never such a sight there. In the following, you can see the great care of God, because it is said: I looked and saw the suffering of My people.
35. This Moses, whom they renounced, saying: Who appointed you as an elder and a judge? - that God sent as an elder and savior by the hand of an Angel who appeared to him in a blackberry bush. 36. He led them out by performing miracles and signs in the land of Egypt and in the Red Sea and in the desert for forty years. 37. This is Moses who said to the children of Israel: The Lord your God will raise up for you a prophet from among your brothers, like me, listen to him. 38. This is the one who was in the church in the desert with the Angel, who spoke to him on Mount Sinai, and with our fathers; who receives the words of life, gives breath. 39. Whom our fathers did not want to listen to, but rejected him, and turned their faces towards Egypt, 40. Saying to Aaron: Make us gods who will go before us, because with this Moses, who brought us out of the land of Egypt, we do not know what will happen to him. 41. And in those days they made a calf and sacrificed to the idol, and rejoiced in the works of their hands.
That Moses, who exposed his life to danger and was left and rejected by the Israelites for no reason, was raised up by God and sent by the hand of an Angel who appeared to him in a blackberry bush. The one whom Stephen calls an angel, Moses saw and called God. This is Moses who said to the children of Israel: The Lord your God will raise up for you a prophet from among your brothers, like me, i.e. whom, like me, you will forsake because of that for which you should have honored Him. Pharaoh wanted to kill Moses, just as Herod wanted to kill the Lord, so the Lord saved himself in Egypt. Both of them (Pharaoh and Herod) planned evil against the bridegroom, and both of them issued a command, but neither command met with obedience. This is the one who was in the wilderness in the desert, with the Angel speaking to him... The words before us show us that people do not become worse or better depending on the place.
Those who are being talked about were already outside of Egypt, but they were still in Egypt and in their thoughts they did not leave Egyptian customs, as it was said in the Gospel: Where your treasure is, there your heart will be also. Many, while still on earth, gather their treasures in heaven, because that is where their heart is. Although they were in heaven, the angels who broke God's command were in favor of what is on earth, which was followed by their overthrow to earth. Who receives the words of the living... The words of a special kind or prophecy are called living here, the meaning of which is explained in ordinary words, because the prophet Ezekiel says: Therefore I also gave them bad ordinances (Ezek. 20:25). Considering these words of the prophet, he (Stephen) calls the prophetic words living words. Make us gods - not God, but gods. And in those days they made a calf. The same is said of David: They made a calf at Horeb. He did not point to Horeb without a purpose, but intending to show the extreme foolishness of the Israelites: here God appeared to Moses, and here they made idols and sacrificed to them.
42. And God turned away from them and handed them over to serve the heavenly army, as it is written in the book of the Prophet: What slaughtered and sacrificed did you offer me for forty years in the desert, house of Israel? 43. And accept the umbrella of Moloch, and the star of your god Remphan, the statues that you made to worship them; and I will remove you from Babylon. 44. All of us will have a tabernacle of testimony in the desert, as He commanded Moses to make it according to the pattern he had seen. 45. Our fathers succeeded him and brought them with Joshua at the conquest of the land of the Gentiles, whom God banished before the people of our fathers, until the days of David. 46. Who found grace before God and begged to find a place for the God of Jacob. 47. And Solomon built him a house. 48. But the Most High does not live in man-made churches, as the prophet says: 49. Heaven is My throne and the earth is My footstool; what kind of house will you build for Me, says the Lord, or what is the place for My resting place? 50. Did not My hand create all these?
The saying: he handed them over to serve was placed instead of: let them serve, as it was also said by the apostle Paul: God handed them over to a corrupt mind (Romans 1; 28) instead of: "let them be handed over". Therefore, he says: The Jews passionately wanted to serve the creation instead of the Creator, and God often rebuked them through the prophets for such arbitrariness. As they were persistent, he allowed them to do what they wanted. Saying: Turn away from them is placed instead: turning away from another will, because it is one thing that manifests the will of God, and the other is what happens by permission. His will is the same as the establishment of the law: worship the Lord your God and serve Him alone (Lk. 4:8). the one who has free will. As for the expression: to the heavenly host, some think it means the same as: to the angels (If the word is spoken through angels, see Hebrews 2:2).
Luke, however, does not speak of angels, but of the stars, to which they (Jews) showed respect, that is, of the calf that replaced Dennica (Lucifer) and of the moon as queen of heaven. That word is used almost everywhere, when talking about heavenly luminaries. What did you slaughter and sacrifice to Me, house of Israel? Notice that He says in the beginning that sacrifices were first offered to Him and then to idols. This is because, until then, the word "sacrifice" is not mentioned anywhere, but only commandments and living words. He does not mention that testimony without reason, but to show them that there was no need for victims. He says: What was slaughtered and sacrificed to me, instead of: "You cannot say that you are sacrificing to idols because you offered them to God." On the contrary, you sacrificed to them in the beginning, and that in the desert, where I especially protected you. Therefore, if I said that the church would be destroyed and the rites and sacrifices changed, I did not say anything new. Namely, even Moses, of whom you seem to have a high opinion, neither offered sacrifices nor built churches for forty years.
Neither did David, although you already possessed this land, which was given to you as an inheritance. And the prophets speak of them as unnecessary. How then, for your justification, can you refer to Moses, when you and your fathers have renounced him (see Acts Ap. 7:35 and 39)? And accept the umbrella of Moloch, and the star of your god Remfan. The divine Moses went away to the mountain to receive the Law while they, Israelites by blood, stood before Aaron and said to him: "Make us gods."
Therefore, they made a calf in the desert, and that calf was an obvious idol. They gradually made many other idols. They were especially devoted to worshiping the stars. Besides the calf, they also accepted Moloch's chador (tabernacle, tent). When they erected the tabernacle, they placed an idol in it and called it Moloch. It is a Moabite idol. He, following the example of Dennica, had a transparent stone on the upper part of his forehead. The word Moloch in translation means "their king". This is how Aquila and Theodotion interpret it. Dennica's character was done by artists. So, accept the chador Molochov, that is. your emperor's umbrella. What kind of emperor was that? The star of your god Remfan, whose name in translation means "eclipse" or "blinding". Therefore, they worshiped Dennica, as a star that appears before the appearance of sunlight. After all, the blinding or Remphan did not happen to those devotees because the star causes such blindness, but worshiping the star became the cause of such eclipse. And I will move you away from Babylon. The prophet said: I will move you away from Damascus (Amos. 5:27).
Luke says: further from Babylon, either because the exposition of the Jews follows, or because Babylon is the border of the Damascene country. Seventy interpreters say: further from Damascus. Our fathers have a tent of testimony in the desert. They had it for that, to have the testimony of God. They call it the tabernacle of testimony, that is. miracles and commandments. As the One speaking to Moses says. The tabernacle was established on the mountain and was transported through the desert, i.e. she was not in one place. If the one who spoke with Moses on the mountain was an angel, he still spoke in the name of God. Much like it can be found in the Holy Scriptures. Thus, in the Book of Exodus, it is said that the angel said to Moses: Moses, Moses, do not go here (2Moses.3; 2,4,5). A little later, that angel says: I am the God of your fathers, the God of Abraham (Exodus 3:6) and the like.
51. Stubborn and uncircumcised in heart and ears, you always oppose the Holy Spirit; as your fathers, so you. 52. Which of the prophets did not your fathers expel? And they killed those who foretold the coming of the Righteous One, whom now you traitors and murderers have had enough of. 53. You who received the Law by the orders of angels, and did not keep it.
Why does he, who until then spoke meekly to the people, use harsh words? Because he saw that they were not paying attention to what was being said. You always oppose the Holy Spirit. Not just now, but always. With this, he showed that what he said was from the Holy Spirit, especially when his death hour was approaching. He knew it, because he was filled with the Holy Spirit. He showed great and unwavering courage. What he told them was not his own, but the words of the prophet. You always oppose, he says. When God did not want there to be sacrifices, you offered sacrifices. Then when he wanted you to offer them, you did not offer them. And again, when there was a church, you served idols. When He wants you to give up the church, you do the exact opposite. He did not say: "oppose God", but: oppose the Holy Spirit, because there is no difference between God and the Spirit. As your fathers resisted, so you resist. It shows that there is more of that evil in them, because it was passed on to them from their ancestors. That's what Christ did, because they boasted a lot about their ancestors.
Which of the prophets did not your fathers expel! If your fathers killed those heralds, and since you are too proud of your ancestors, then it is nothing strange that you will kill me too because I preach the One whom they heralded, and you are too proud of your ancestors. About the arrival of the Righteous One. Saying: The righteous, he shows that they killed Him unjustly. If He is righteous, then those who killed Him are very unrighteous. He calls Him righteous, because they could not deny that either, since they nowhere condemned Him as unrighteous. How else could they condemn Him for such a thing, Who didn't even have a roof over his head? Stephen, however, presents them with two types of transgression: murder and treason, because he says: You traitors and murderers are here, you who received the Law by the orders of angels, and did not keep it, i.e. what the angels ordered and what was delivered to them by Him who appeared in the blackberry. It shows that they do not obey God, angels, prophets, or the Spirit.
54. When they heard this, they were very angry in their hearts, and gnashed their teeth at him. 55. And he, full of the Holy Spirit, looked up to heaven and saw the glory of God and Jesus standing at the right hand of God. 56. And he said: Behold, I see the heavens opened and the Son of Man standing at the right hand of God.
If the Judeans wanted to kill him (Stephen), why didn't they kill him immediately? Because they wanted to find a good excuse for their insolence: the insult he had given them was not a good excuse for killing him. Furthermore, what they considered an insult was not a personal insult, but a distortion of what they (the Jews) had done to the prophets. They did not want it to be thought that they killed him because of what was related to them personally, like (and when they sentenced to death) Christ, but that they killed him because of impiety. It was not enough for them to desecrate themselves with murder, but they hoped and tried to desecrate the honor of the murdered. They were afraid that he would not gain universal respect if they killed him for offending them. And Jesus where he stands at the right hand of God. Standing means firmness and steadfastness. They also allowed that, because then they already thought that He was standing.
57. And they cried out behind their backs, stopped their ears and rushed at him with one accord. 58. So they threw him out of the city and stoned him. And the witnesses left their clothes with a young man named Saul. 59. And they stoned Stephen, who prayed to God and said: Lord Jesus, receive my spirit! 60. Then he knelt down and cried under his breath: Lord, do not impute this sin to them! And you say this, lip.
What they (the Jews) did with Christ, they also did here. As He said: You will see the Son of God sitting on the right side (cf. Matthew 26:64), and they called it blasphemy and attacked Him, and they did the same here. However, there they tore their clothes and here they closed their ears. Throwing him outside the city, they proceeded to stone him. As they proved unable to stop Ogefan's speech, they stoned him. Even if he was telling the truth, he should have been dismissed as insane. If he was telling the truth, they should have wondered. They killed him by taking him outside the city, as was done with Jesus. And the witnesses laid their garments at the feet of a young man named Saul. He calls those who were pointed out (with the aim) of bearing false testimony against him as witnesses.
With this, he hints at two circumstances: firstly, that those who were considered witnesses were also ready to commit murder when they took off their clothes in order to throw stones freely and unhindered, and secondly, that he, who would later become the preacher of the universe, himself then participated in the murder and that in this way some divine, amazing and uncharacteristic change took place in him. The saying: Lord Jesus, receive my spirit, is the saying of the one who teaches and shows them that he will not die. And they stoned Stefan. Justification is completed by faith in Christ. In Him, human nature was enriched by freedom from sin and gave us a new right, because of which souls no longer go to hell, but, as before, are sent into the hands of the Living God. Knowing all this, Stephen said: Lord Jesus, receive my spirit. And blessed Peter writes: That is why even those who suffer according to the will of God, let them entrust their souls to him as a faithful Creator in charity (1Petr. 4:19). Then he knelt down and shouted under his breath: Lord, don't impute this sin to them!
He not only prays simply, but he prays with concentration, because God allowed his soul to remain in the body until that moment. Note this voice and immense patience in suffering. By this he shows that what he said to them before, he did not say out of anger, but to stir them up, rebuke and rebuke them.
1. And Saul approved his murder. And on that day, there was a great persecution of the Jerusalem church, and everyone scattered throughout the regions of Judea and Samaria, except for the apostles. 2. And the pious people buried Stephen and made a great cry over him. 3. And Saul ravaged the Church, entering houses and dragging men and women by force and handing them over to prison. 4. However, those who were scattered went about and preached the faith.
According to Luke, the apostles themselves did not disperse, but remained in Jerusalem. Namely, where there is a stronger attack, there should be the strongest fighters, in order to be an example of courage and boldness to others. And pious people buried Stefan. If they were pious, how come they made a big cry? This is because they were not yet perfect. On the other hand, who would not weep if he were deprived of such teaching, such protection and such miracles, if he saw that righteous man lying dead and stoned? Saul ravaged the Church. It indicates great frenzy: he was alone and breaking into houses. This happened because he (Saul) surrendered his soul for the Law.
5. And Philip, going down to the Samaritan city, preached Christ to them. 6. And the people paid attention with one accord to what Philip was saying to them, listening and seeing the signs he was doing. 7. For unclean spirits with a loud cry came out of many who had them, and many who were possessed and lame were healed. 8. And there would be great joy in that city.
Not the apostle Philip, who is counted among the Twelve, but one of the seven, chosen to take care of the widows, and also the one who crucified the condemned man and called Simon. Listen to what Luke says: after the killing of Stephen, there was a great persecution of the Church. All of them scattered throughout the lands of Judea and Samaria, except for the apostles. From there, it is clear that the apostle Philip was in Jerusalem with the other apostles. Luke made that remark in order to show that Philip baptized those who had been given (Christian) teaching in Samaria.
The apostles Peter and John, who came to them from Jerusalem, gave them the grace of the Spirit. If he was one of the Twelve, then he too would have the authority to impart (the gifts of) the Spirit. He baptizes only as a disciple, and the final grace is given by those apostles, who were given the authority to give such a gift. Others say that Philip did not send the Spirit to the baptized because he was only a deacon who stood out among those who were with Stephen, that he did not have any presbyterial or episcopal rank, as the (chosen) disciples of the Lord had.
Paul testifies in the Rules that he was a deacon; Paul testifies not only about him but also about Ananias, who baptized Paul himself. Becoming a deacon, he first baptized because of the lack of presbyters in Samaria. In case of emergency, when there is no presbyter, deacons are also allowed to baptize, as the Spirit himself taught them to do so, prompting (Philip) to approach the consecrated person. It should be noted that, after baptism, with the laying on of hands, and for the sake of prayer in the name of the Lord Jesus, the Holy Spirit descends on the baptized. That is why the act has been preserved in the same form until today.
9. And there was a certain man in the city, named Simon, who cast spells and made the people of Samaria wonder, saying that he was something great. 10. Everyone listened carefully to him, both small and large, saying: This is the great power of God. 11. And that's why they listened to him carefully, because he used to amaze them with his magic. 12. But when they believed Philip, who preached the gospel about the Kingdom of God and about the name of Jesus Christ, both men and women were baptized. 13. Then Simon himself believed and was baptized and stayed with Philip; and seeing the great signs and wonders where they were happening, they were very wild. 14. And when the apostles in Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them. 15. Having descended, they prayed to God for them to receive the Holy Spirit. 16. Because he had not yet descended on any of them, but they were only baptized in the name of the Lord Jesus. 17. Then they laid hands on them, and they received the Holy Spirit. 18. And when Simon saw that the Holy Spirit was given by the laying on of the hands of the apostles, he brought them money, 19. Saying: Give me that power too, so that when I lay hands on someone, they receive the Holy Spirit. 20.
And Peter said to him: May your money be with you forever, because you thought that the gift of God can be obtained for money. 21. You have no part or share in this word, because your heart is not right before God.
Look at the second attempt made by Simon. He says (Luka) that they respected him because of his great power. At that time they were deceived by sorcery, until Philip came and led them out of their delusion, because Simon said to the Jews: "I am the father", and to the Samaritans: "I am the Christ". Simon himself believed. However, he did not believe for the sake of faith, but so that he too could work miracles. How did he think he was working miracles? He deceived and also tamed devils, which is why he thought that the apostles also used some similar skill. That's why he offered the money. Likewise, in order not to lose that gift, he was always by Philip's side.
22. Therefore, repent of that wickedness of yours, and pray to God that the thoughts of your heart may be forgiven. 23. Because I see you in the bitter gall and in the chains of injustice. 24. And Simon answered and said: Pray for me to the Lord that nothing of what you have said may come upon me. 25. And they, having testified and spoken the word of the Lord, returned to Jerusalem, and preached the Gospel to many Samaritan villages.
According to the fabrications of the heretics, it was in vain to say to Simon: "repent", because he was created as evil. They say that man, being evil by nature, is incapable of changing himself according to his will. However, it was not said in vain: "Repent", because he also had free will and pray to God that the thought of your heart would be forgiven. He (Peter) said this to Simon, as if no condescension would be shown to him if he began to weep and repent. However, such a way of expression was common among the prophets. Besides, Peter predicted that he would not repent. That's why he says: So that you can be forgiven. The words: Pray for me to the Lord Simon did not say because he wanted to repent and convert, but only out of decency. Where is the crying? Where is the repentance and confession of sins? Because I see that you are in the bitter gall and in the chains of injustice. Peter, however, does not punish him, so that it would not appear that his faith was forced by the force of necessity and fear and that the act would not be shown to be cruel. And they, having testified and spoken the word of the Lord, returned to Jerusalem.
Note that they did not go to Samaria at the very beginning, but only when they began to persecute them in Judea, as happened with Christ.
26. And the angel of the Lord said to Philip, Saying: Get up and go south to the road that goes down from Jerusalem to Gaza, it is desolate. 27. And he got up and went. And behold, a man from Ethiopia, a concubine, lord of Candace, the queen of Ethiopia, who was in charge of all her riches, who had come to Jerusalem as a worshiper, 28. So he returned, and sitting on his chariot read the prophet Isaiah, 29. And the Spirit said to Philip: Approach and stick to that chariot. 30. And Philip ran up and heard him reading the prophet Isaiah, and said: Do you understand what you are reading? 31. And he said: How could I if no one guides me? And he begged Philip to come up and sit with him. 32. And the passage from the Scripture that he was reading was this: Like a sheep he is led to the slaughter, and like a lamb is silent before its shearer, so he does not open his mouth. 33. His judgment is canceled in his humiliation. And who will reveal his lineage? Because his life is taken from the earth.
It seems to me that that Philip was one of the seven, because otherwise he would not have gone from Jerusalem to the south but to the north, since from Samaria, where Philip, who was one of the seven, was and taught, the road leads to the south. Who is going down from Jerusalem to Gaza, and that (road) is deserted, the angel tells him this so that Philip will not be afraid of the attack of the Jews. And he got up and went. Anticipate his obedience. He did not ask, nor did he say: why, but at the same time he got up and left with the command. He had come to Jerusalem as a devotee. In that Ethiopia, women ruled; according to the right of inheritance, one of them was Kandaki, and the constable was its treasurer. Note that it was not a holiday, but that he nevertheless traveled to Jerusalem, and that from a city that surrendered to superstition. On the way he read Isaiah, the greatest of the prophets. In addition, he read without understanding what he read and was wholeheartedly absorbed in reading. Do you understand what you are reading? He asks him in an astonishing way, because he neither flatters him, nor praises him, nor even reproaches him for his ignorance.
However, he asks it in such a way as to stimulate a greater desire and to show that there is a great treasure in that (what he reads). This one does not hide, someone says: How could I, if no one guides me? Then he asked to teach him. He is led like a sheep to the slaughter. The meaning of the mentioned words is very understandable, because at some point the sheep are taken to be sheared, and the shepherds place shearing tools on them. However, they tolerate it and do not attack those who do it. Likewise, Christ, suffering insults, did not respond to them with other insults. In his humiliation, his judgment is abolished. It points to the illegal judgment on Him, carried out when the truth was hidden. And who will tell his family! That is, His high dignity, as manifested after the Resurrection, which is also evidenced by what He did in the area of home improvement. Who will be able to express in words, when the thought comes to him: who is he and what is he like, and even the Only Begotten Son of God suffered all this? Because His life is taken from the earth, i.e. the scene of activity and existence of the Only Begotten, when He is contemplated outside the body and no longer as someone who is among us.
34. Then the prisoner answered and said to Philip: I pray thee, of whom does the prophet speak this? For yourself or for someone else? 35. And Philip opening his mouth, beginning with this Scripture, preached to him the gospel about Jesus. 36. As they continued along the road, they came to some water, and the prisoner said: Here is the water, what prevents me from being baptized? 37. And Philip said to him: If you believe with all your heart, it is possible. And he answered and said: I believe that Jesus Christ is the Son of God. 38. And he ordered the chariot to stop, and they both went down into the water, both Philip and the prisoner, and baptized him. 39. And when they came out of the water, the Spirit (the Holy One fell on the condemned man and an angel) of the Lord took Philip, and the condemned man no longer saw him, but went on his way rejoicing. 40. And Philip turned to Azotus, and passing by preached the gospel to those cities, until he came to Caesarea.
Please, for who…? Knowing that prophets sometimes speak about others and themselves in the second person is a characteristic of a very perceptive person. Here is the water, what prevents me from being baptized? Look how prudently he acts. At first he reads and does not understand, and then he reads the same prophecy. It contains the teaching about the suffering and resurrection of Jesus Christ and about the gift (grace of the Holy Spirit). Then he asks to baptize him. Philip explains to him in order, starting with that prophecy. Winged with readiness, he is gradually brought to baptism. He did not say: "baptize me", but: what prevents me? With that question, he showed a great desire to receive baptism. And when they came out of the water, the Holy Spirit took Philip. He is taken by the Spirit, and therefore what happened becomes even more miraculous. At the same time, he also brings joy to Philip, since he is worthy of what the prophets, for example, Habakkuk, were worthy of. He is taken by the Spirit and not by an angel, as before. This is because the angel appeared to more carnal people, and the Spirit to more spiritual ones.
It is a good thing that he was taken from an inmate, because the inmate would have asked Philip to go with him and Philip would have grieved him if, due to the circumstances, he refused. Thus, everything is arranged in a divine way. The Spirit left Philip in Azotus, because he was to preach there afterwards.
1. And Saul, still breathing threats and murder against the Lord's disciples, approached the high priest, 2. And asked him for letters to Damascus for the synagogues, so that if he found anyone who was of this Way, both men and women, he would bring them bound to Jerusalem.
It explains (Luke) Paul's frenzy (Greek cspčss) against the faithful and against the Church, because he wanted to publicly show his zeal. On him, what Christ said was fulfilled, that those who kill you will think that they are serving God (Jn. 16:2). He (Saul) did not do it the way other people do. That he did it out of zeal is evident from the fact that he also went to other (lit. external) cities, while the others did not pay attention to those located in Jerusalem. They cared about only one thing, that is, enjoying the honors. Saul goes to Damascus because it was a great and imperial city, and because he was afraid that the city would not attract Christian preaching. He did not appeal to the praetor but to the archbishop, because he intended to do everything according to the law. That if he finds anyone who is from this Way, both men and women, he should take them bound to Jerusalem. What does it mean: from this time! Maybe they called themselves that as believers, because only through faith do we ascend to heaven.
Or else Saul, out of contempt and derision, called them followers of that path, since a dishonorable person is usually said to have gone off the path. He did not ask for the authority to punish the Christians there, but he asked to bring them to Jerusalem, since he wanted to act with greater authority.
3. And when he was traveling and came near Damascus, suddenly a light from heaven shone on him, 4. And falling to the ground, he heard a voice saying to him: Saul, Saul, why are you persecuting Me! 5. And he said: Who are you, Lord? And the Lord said: I am Jesus whom you are persecuting (it is difficult for you to follow against thorns) 6. And he, trembling with fear, said: Lord, what am I going to do? And the Lord said to him: Get up and enter the city, and you will be told what you should do. 7. And the people who traveled with him stood mute, hearing a voice but seeing no one. 8. And Saul got up from the ground and with his eyes open saw no one. 9. And he was blind for three days, neither eating nor drinking.
The vision did not take place in the city, but on the road and in silence, because the crowd would not believe, but would only mock, since even there (in the presence of Jesus), when they heard a voice from heaven, they said that thunder was heard (cf. Jn. 12:29). This one (Savle) deserved to be believed, because he told about what happened to him. Therefore, neither in Jerusalem nor in Damascus, but on the way, the light shone so that what happened to him, some would not explain differently from what he himself explained, because he deserved to be believed, since he also had a vision, and endured suffering. This is what (Paul) says and defends himself before Agrippa (see Acts Acts 26:12-18). Saul, Saul, why are you persecuting Me? Christ does not say to him: "Believe", but rebukes him, saying: Why are you persecuting me! He almost says: "What have you suffered from Me, big or small, to do this to Me?" I am Jesus, whom you are Persecuting. It was said instead: "Do not think that you are fighting with people, but you are fighting against Me, your Lord." Why didn't that (appearance) happen to Saul in the beginning? That is why it was shown that Christ was truly resurrected.
How would His persecutor believe and the one who did not believe in His resurrection and who, as a result, frantically persecuted believers, if it was not the great power of His resurrection? And why not immediately after the resurrection? In order to show more clearly the hostility to the teaching of the resurrection and to make the conversion (Paul's) appear even more divine. And the people who traveled with him stood mute, hearing the Voice but seeing no one. The light shone on all who were with him, so that they too could testify to this apparition. She, however, did not blind all of them, but only Paul, so that they would not think that it was a general and random accident, but that it would be revealed that it was completely divine action and deliberation. Why didn't those who were with him believe? So that they could be credible witnesses of what happened to Paul. If they also believed, it would seem that they were testifying by affection. Whose voice did they hear when they were with Paul? They heard the voice of Paul himself when he answered, while the heavenly voice was heard only by him.
That is why it is said here: And the people who traveled with him stood mute, hearing the voice, i.e. Paul's voice, and not seeing anyone to whom he would answer. Narrating further, Paul himself says: those who were with me saw the light and were afraid, but they did not hear the voice that spoke to me (see Acts 26:14). And with their eyes open, they saw no one. Paul's eyes were hurt, because an overabundance of light usually causes pain, since the eyes also have their measure. They also say that excessive sound makes (the ears) deaf and insensitive. And he was blind for three days, neither eating nor drinking. Why did he do that? Because he deeply repented for persecuting the Church, because he lamented, prayed and begged God to be forgiven.
10. And in Damascus there was a disciple named Ananias, and the Lord said to him in a vision: Ananias! And he said: Here I am, Lord! 11. And the Lord said to him: Get up and go to the street called Prava, and look in the house of a Judas named Saul of Tarshan; for behold, he is praying to God. 12. And they saw in a vision a man named Ananias, Where he entered and laid his hand on him so that he could see. 13. And Ananias answered: Lord, I have heard from many about that man how much evil he has done to Your saints in Jerusalem. 14. And here he has authority from the high priest to bind all who call on Your Name. 15. And the Lord said to him: Go, for he is My chosen vessel, to bring My Name before the Gentiles and kings and the children of Israel. 16. And I will show him how much he should suffer for My Name.
Why did Ananias, although he was not one of the most prominent and famous disciples, get the authority to call and heal Paul, who would become so (a great preacher of the Gospel)? Because Paul should have been taught not by man, but by Christ Himself. Therefore, Ananias baptized him and healed him, but did not teach him anything. That he was not one of the very famous, is also evidenced by his apprehension and fear, which is revealed in his words. He was so afraid of persecution by Paul, that he was shocked and horrified when he even heard his name from the Lord. He did not even pay attention to what was said after that, that is, that Saul was praying, that he had a vision, that he was blind, and that Ananias was being sent to him in order to do him a good deed and save him. And they saw in a vision a man named Ananias. Being blind, he could not even see him in plain sight. And here he has authority from the high priest to bind everything. How did they know that? It was natural for those who were afraid to inquire and learn about what was being planned against them.
Look what fear is; he did not allow the word "Paul" to reach his ears, and said: I am afraid that he will somehow take me to Jerusalem. Go, because he is My chosen vessel. Not only, he says, will he become a believer, but also a teacher, and will gain great courage. He will stand before the Gentiles, and before the kings, and before the Jews. The Lord thus encourages Ananias and at the same time mocks him, as if saying: "If he was so frantic because of Me and killed, and he will still suffer everything, won't you even baptize him?" That is why, he says, that he is the chosen vessel and that he will present My Name. When he heard that Paul was blind, Ananias was almost overjoyed and said: "It's good! Why do you command me to open his eyes? To bind us again? Or to punish us again?" The Lord says to that: "Not only will he not do any horrors, but he will also suffer a lot for my sake." Well said: vessel chosen. This expression shows that there is no natural evil, because we choose what is good.
17. And Ananias went and entered the house, and laying hands on him said: Brother Saul, the Lord Jesus, who appeared to you on the way you were walking, has sent me to see and be filled with the Holy Spirit. 18. And immediately it went away from his eyes like a scale, and he received his sight, and he got up and was baptized. 19. And having taken food, he strengthened himself. And Saul would spend a few days with the disciples who were in Damascus.
Look at the obedience that followed the greatest fear. These were, therefore, the words of Ananias, which were not spoken out of unbelief but out of fear and anxiety. Saul, brother, the Lord who appeared to you on the road you were on, sent me. He immediately introduces him to the Lord's name. In addition, Christ did not say to him (Ananias): "I appeared to him" (Saul) but: The Spirit will teach him. And indeed, he (Jesus Christ) did not appear to him personally, but he appeared to him through deeds and actions. It says: Who sowed you and not: "Who blinded you and removed shame." He says: he sent me. That, he says, is not my work: I am a servant of grace. In this way, they could not think anything about themselves. And immediately they fell from his eyes like scales. The scale falls off and shows that the inflammation was great, but that there can be no doubt about the healing. And standing up, he was baptized. And having taken food he strengthened himself, because his strength was partly weakened by the journey, partly by fear, partly by hunger and partly by despondency. Notice that he did not want to take food until he received great gifts. 20. They immediately preached Jesus in the synagogues that He is the Son of God.
21. And all who listened were amazed and said: Is this not the one who satirized those in Jerusalem who call on this Name, and did he not come here to lead them bound to the high priests? 22. And Saul grew stronger, and confused the Jews living in Damascus, proving that this is the Christ.
That He is the Son of God. He does not say (Paul) that he (Jesus) has risen, nor that He is alive, but what does he say? He immediately begins to convincingly prove that He is the Son of God. Onje immediately became a Teacher, because he was not ashamed that a change had taken place in him because of what became clear to him. Saul grew stronger and confused the Jews, because he also asked them about what he had been taught from the Law of Moses. They thought that when they got rid of Stefan, they would also get rid of those judgments. However, they found another, stronger than Stefan. Proving this, he taught and interpreted from those Scriptures, which were known to them.
23. And when enough days were over, the Jews agreed to kill him. 24. But Saul found out about their conspiracy; and they guarded the door day and night to kill him. 25. But the disciples took him at night and lowered him over the wall in the courtyard. 26. When Saul came to Jerusalem, he tried to join the disciples; and they were all afraid of him, not believing that he was a disciple.
The Judeans come to their most persistent thought again. Now they are not looking for slanderers and false witnesses, but are preparing to commit murder themselves. Having seen that the act has strengthened, they do not submit it to the court. The students took it at night and lowered it over the wall in the courtyard. Note that Paul is not saved by grace but by human wisdom, so that you can learn that human virtue shines even without signs. When Saul came to Jerusalem, he tried to join the disciples. Having escaped from the danger, he not only did not hide, but, on the contrary, went there, where they persecuted them even more. Notice that he is even looking for disciples. Thus he was inflamed and filled with zeal for preaching. The fact that he approached Christ after others filled him with even greater zeal. The one who loved more is forgiven more, he says (Lord, see Lk. 7:47).
A doubt may rightly arise when (the apostle Paul) says in the Epistle to the Galatians: I did not go to Jerusalem to those who were apostles before me, but I went to Arabia, and they returned to Damascus again. And then, after three years, I went to Jerusalem to see Peter... And I did not see another of the apostles, except James, the brother of the Lord (Gal. 1:17-19).
Here, however, it is said that he came to Jerusalem and that Barnabas took him to the apostles. Therefore, either he said there (in the Epistle to the Galatians): nor did I go out (immediately afterwards) to present (my teaching for the approval of the apostles), or else, if it is not so, we should allow the assumption that the conspiracy against him in Damascus was not hatched immediately after his conversion to the faith, but after his return from Arabia, after three years. Thus ended his journey to Jerusalem. Therefore, he did not go to the apostles, but tried to join the disciples. He does this because he is both a teacher and a student. Or (in the Epistle to the Galatians) he does not speak of that journey (to Jerusalem) but omits it, since the historiographer greatly shortens and summarizes the events that happened at different times. He was trying to join in, says Luka. He did not go to them boldly, but with awe. Everyone was afraid of him, not believing that he was a disciple.
It is understandable that the disciples were afraid of him, and the apostles did not believe in his conversion, because it is truly incomprehensible to human reason that such a fiery persecutor would turn into a preacher.
27. And Barnabas took him and brought him to the apostles, and told them how he saw the Lord on the way and how he spoke to him, and how he boldly preached in Damascus in the name of Jesus. 28. And together with us he entered Jerusalem and went out and preached freely in the name of the Lord Jesus. 29. And he talked and argued with the Hellenists, and they lay in wait to kill him. 30. And when the brothers learned of this, they brought him to Caesarea and sent him to Tarsus. 31. However, the churches throughout Judea and Galilee and Samaria enjoyed peace, progressing and walking in the fear of the Lord, and were multiplied by the consolation of the Holy Spirit.
That Barnabas is a meek and quiet-minded man can be seen both from this and from what he did afterwards. Perhaps he had known Paul before, becoming his friend. To which apostles did he bring him? Perhaps to Peter and James, whom Paul himself says in the Epistle to the Galatians that he knew. Pay attention that Paul, as a man who calmly thinks about himself, does not go to the apostles but to the disciples, as if he were just a disciple. Barnabas takes him to the apostles and tells how Paul was courageous. And they talked and argued with the Hellenists, that is, with those Jews who spoke the Greek language. Others, hard-hearted Judeans, could not even look at him or else they decided to execute him. And when the brothers learned this, they brought him to Caesarea. Frightened by what happened to Stephen, they save him by going to Caesarea and then to Tarsus, so that he can teach there and be safe, as in his own homeland, because the Judeans were not so angry with others as with him. They already knew the other apostles and the fury directed against them had weakened over time.
In addition, they were known to often find protection and enjoy respect among the people. The churches throughout Judea and Galilee and Samaria enjoyed peace. Luka wants to say that Peter came from there. Lest you think that he did it out of fear, he says at the beginning that the Churches enjoyed peace. When hostility flared up in Jerusalem, the apostles stayed in that city, and when peace came there, they went to preach in other places.
32. And it happened that Peter, going around all, went down to the saints who lived in Lydda. 33. And he found there a man named Aeneas, who had been lying on a bier for eight years, because he had been taken. 34. And Peter said to him: Aeneas, Jesus Christ heals you, get up and stretch yourself - get up from your bed! And he stood up immediately. 35. And all who lived in Lydda and Saron saw him, and turned to the Lord.
Why didn't he (Peter) expect this man's faith to be shown and why didn't he ask him if he wanted to be healed? It goes without saying that this miracle was created in order to comfort many. Luke therefore says: And all who lived in Lydda and Saron saw Him, and turned to the Lord. On the other hand, miracles have not yet shown their power here, and therefore it would be inappropriate to demand faith from them. For this reason, the apostles did not seek even the lame. Just as Christ, setting the beginning with miracles, did not require faith, so they do not require it either. In Jerusalem, of course, faith in them spread even earlier: When, he says, Peter passed by, at least his shadow overshadowed one of them (cf. Acts Acts 5:15), because many miracles (signs) were created there, while here only then was their beginning set.
36. And there was a disciple in Joppa, named Tavita, which translated means Doe: and she was full of good works and alms that she did. 37. And it happened in those days that she fell ill and died; then they bathed her and laid her in the upper room. 38. And since Lydda is near Joppa, the disciples, hearing that Peter was there, sent two men begging him to come to them without hesitation. 39. And Peter got up and went with them; and when he came, they led him into the upper room and all the widows gathered around him crying and showing the shirts and dresses that Srna had made while she was with them. 40. And Peter, driving everyone outside, knelt down and prayed to God, and turning to the body said: Tavitus, get up! And she opened her eyes, and seeing Peter, they got up and sat down. 41. He gave her his hand and lifted her up; and calling the saints and widows, she showed herself alive. 42. And this was announced throughout Joppa, and many believed in the Lord. 43. And he stayed many days in Joppa with a certain Simon the tanner.
By the name of Tavita. Luke also gives her name, showing that she lived up to her name, for she was as alert and sober as a doe. And it happened in those days that she fell ill and died; then they bathed her and laid her in the Upper Room, i.e. they did everything that needed to be done with the deceased. They sent the disciples, who were in Joppa to Peter, to ask him not to hesitate to come to them. Notice the simplicity of the others and Peter's modesty. They do not go alone, but through the mediation of two people, they pray for healing, and he comes. Why didn't they call him before she died? They considered it improper to tire the students, to alienate them and make the work of preaching difficult. That's why (Luka) says he was close. And all the widows gathered around him, crying and showing the shirts and dresses that Srna had made while she was with them. The expression: while she was with them, indicates her great humility, because she was among them, lived among them, and behaved as one of them, and not as we do now. And Peter, driving everyone outside, fell on his knees and prayed to God. Why did he chase everyone out?
So that he would not be moved by their tears and would not lose his peace of mind. He gets down on his knees. He perfects fervent prayer. Then he holds the revived one, and life and strength gradually return to her. And calling the saints and widows, he showed her alive, to some for consolation and to others for protection.
Note Peter's modesty: having thus created (a great miracle), he does not seek refuge with her or with any other famous man, but with Simon the tanner. He is not ashamed of insignificant people and does not give the great a reason to be arrogant.
1. And in Caesarea a certain man, also named Cornelius, captain of a company called Italian, 2. Pious and God-fearing with his whole household, who gave many alms to the people and prayed constantly to God, 3. He saw in a vision, around the ninth hour of the day, an angel of God who came to him and said to him: Cornelius! 4. And he, looking at him and being afraid, said: What is it, Lord? And he said to him: Your prayers and your alms have risen to a memorial before God. 5. And now send men to Joppa and summon Simon called Peter. 6. He is visiting a certain Simon tanner, whose house is by the sea. (He will tell you the words that will save you and your whole household.) 7. And when the angel who spoke to Cornelius left, he called two of his household and a pious soldier from those who were always with him. 8. And having told them all, he sent them to Joppa.
He (Cornelius) was neither a Jew nor one of those who are under the law, but he lived the same as we do. Here, already two dignitaries (i.e. people who enjoy honors) believed (in Christ), the Ethiopian woman's treasurer (prisoner) and this one. Pious and God-fearing with his whole household. Let us listen to this too; we don't even take care of our household, and he even took care of his soldiers. Captain of the company (cohort) which was called Italian. He introduces that man and gives exhaustive information about him, so that no one would say that Scripture is wrong in relation to history. You should know that the company consisted of two hundred soldiers and the Custodian of sixty. He saw in a vision, around the ninth hour of the day, an angel of God entering him. He sees an angel to fully convince Peter. Or, rather, not because of another, weaker in faith. At the ninth hour, when he left his worries and found himself in silence and tranquility. Since the true Eye and the great Judge knows that even great works without faith are dead, He sends an angel who directs works, so that those who strive well may be crowned with faith.
Cornelius felt fear because of the sight, but moderate, just to arouse (his attention).
The words of the angel then canceled the fear: Your prayers and your alms have gone up to be remembered before God. Note that the alms is raised to the highest heaven (lit. to the heaven of heavens and that it stops before the Imperial Throne itself. Pay attention also to the angel: at the beginning he exalts and lifts his (Cornelius') thoughts to the highest, and then he says what he says below: And now send people to Joppa and call Simon called Peter. He is visiting a certain Simon the tanner. but according to the place where he is. The apostles chose a place far from the cities. What if it happened that he lived by the sea? He did not say that he would fill him with joy. It was not for nothing that they were with him. And having told them all, he sent them to Joppa. Observe his modesty.
He didn't say: "Call me Peter", but he told them everything, so that he would encourage Gatime to come to him. He considered it inappropriate to call him by the force of his dignity, and therefore he told everything (to his guests).
9. And the next day, while they were traveling and approaching the City, Peter went up to the flat roof of the house to pray to God around the sixth hour. 10. And he was hungry, and wanted to eat, and when they finished for him, a rapture came upon him. 11. And they saw the sky opened and a vessel of some sort coming down from it, like a great cloth tied at the four ends and descending to the earth. 12. In which were all four-footed animals on earth, and beasts, and creeping things, and birds of the air. 13. And a voice came to him: Get up, Peter, slaughter and eat. 14. And Peter said: By no means, Lord, for I have never eaten anything impure or impure. 15. And again a voice spoke to him again: What God has cleansed, you heathen! 16. And this was done three times, and the vessel was again taken up into heaven.
See how the Spirit manages time and makes things happen neither sooner nor later. Peter went out on the flat roof of the house to pray to God around six o'clock, that is, in a lonely place and in silence, like on the roof. And a rapture came upon him, and they saw heaven open. Rapture also means astonishment (when a miracle is seen, but also that state when a person is lifted up beyond the senses. He, of course, had some spiritual contemplation. And a vessel of some kind where it descends on him, like a large canvas. Among the apostles, Peter was the first to need a divine revelation about the call of the Gentiles, because he did not know that circumcision and uncircumcision made no difference in terms of faith. He, of course, did not clearly know what the Lord said - that, when revealed he did not know this until that time, until His ineffable will revealed this secret to him through revelation (vision), on the one hand by the example of the cloak, and on the other by the fact that the grace of the Holy Spirit was given to the Gentiles because of faith (i.e. after they believed), convincing him that in Christ there is no difference between a Jew and a Gentile.
Tied at the four ends, it descends to the ground. The four ends indicate the four elements (the four elements), the Vessel that appeared signifies the most gross (most down-to-earth) world, and different animals are symbols of the state in which people find themselves. The symbol of the entire universe was that uncircumcised man (Cornelius), because he had nothing in common with the Jews. Everyone would begin to accuse him (Peter) as a transgressor of the law, and therefore the Spirit arranges for him to have protection. That is why he objects to the angel, because he is obliged to fully preserve the law. So, it was arranged so that he would not be accused. Perhaps he, bowing his knees, had a vision. What happened was a divine act, ie. what he saw from the heavens. He was in a state of ecstasy and from there he heard a voice, so he confessed three times that there were unclean animals there. The fact that the vessel came down from heaven and ascended there is a great proof of purity.
This, therefore, happened for the sake of those, to whom he will interpret in the future, because he himself (Peter) heard (the Lord's command): Do not go the way of the Gentiles. If even Paul needed circumcision and offering sacrifices, then it was all the more necessary then, at the beginning of the sermon, while they were still very weak. He did not say of all that they were heathen and unclean, but only of those whom the law said were heathen and unclean. Having formed the image of His Church, God said that she does not consider anything impure, because everything is pure for a person, which he receives with gratitude and God's blessing. If this riddle referred to the calling of Gentiles, that is, if it indicated that the uncircumcised should not be considered pagans and impure, Peter's words do not refer to people but to animals, which were forbidden according to the Mosaic Law.
Animals depict human characteristics, and it is obvious from Peter's vision that in the vessel, which came down from heaven, there were all kinds of animals: reptiles, birds, and quadrupeds. Saying covertly portrays that those who need to convert to faith are under the power of various sins. They resembled either quadrupeds in their cruelty or reptiles in their poisonousness or birds in their lightness and inconstancy of nature. At the same time, snakes are accepted as a symbol of the Pharisees and Sadducees, and the fox as a symbol of Herod; horses, in which the passion for sexual rapprochement is ignited, are compared to voluptuous people, and sheep to non-malevolent people. The goat is a symbol of unfriendly and ungenerous people, and hedgehogs are a symbol of the rich. The Lord said of them that their thorns (ie thorns) choke the word and make it unfruitful. And again the voice to him the second time: What God has cleansed, you do not heathen. It seems as if the voice is speaking to him, Peter, even though the voice is speaking to the Jews. If this teacher deserved reprimand, then they deserved it all the more.
17. And while Peter was wondering to himself what the vision they were seeing would be, and behold, the men sent by Cornelius, inquiring about the house of Simon, stood before the door. 18. And they called and asked if Simon called Peter was visiting here. 19. And while Peter was thinking about the vision, the Spirit said to him: Here are three men looking for you. 20. But get up and go down and go with them without thinking about anything, because I sent them.
What would be the vision. The shroud signifies the earth, and the animals that were on it the Gentiles. The saying: kill and eat, means that they should also come to Christ; that, which is repeated three times, signifies baptism. Therefore, the true sense of seeing indicates to him faith in the Trinity, just as faith in the Trinity indicates true reverence for God (beoaerekh). And behold, men sent by Cornelius. Those people come in a timely manner, to resolve the doubt. Christ also allowed Joseph to be afraid at first, and only then did he send him an angel, because the soul easily accepts release from previous doubts. Besides, he wasn't in doubt for long, nor did she wake up earlier, but just at the time when they asked if he was visiting there. And while Peter was thinking about the vision, the Spirit said to him: Here are three men looking for you. And it serves as Peter's defense before the disciples, so that they could see that he thought but was taught not to reason (about what he saw). But get up and go down and go with them, because I have sent them. The power of the Spirit is great, because what God the Father does, the Holy Spirit also does.
The angel said: Your prayers and your alms, to show that he was sent from there; The Spirit does not do so, but (says): I sent them. Therefore, he had to obey the Spirit.
21. And Peter, coming down to the men sent to him by Cornelius, said: Behold, I am he whom you seek. what did you come for? 22. And they said: Cornelius the captain, a just and God-fearing man, with a good reputation among all the people of Judea, received a command from the holy angel to invite you to his home and to hear words from you. 23. Then he invited them in and entertained them. And the next day he got up and went with them, and some of the brothers who were from Joppa went with him. I'm the one.
At the very beginning, he admitted that he was the one they were looking for, and only then asked for the reason for their arrival, so that he would either be ready to go immediately or, if that was not necessary, host them in the home. The deputies praise Cornelius, in order to convince Peter that an angel has appeared to him. Eldership over the people is in the hands of a pious man, who has shown himself to be worthy of it by his actions. True, it happens that those who have power also stumble over it; however, if that would not be the case, then what would not be the case? To invite you to his home. He said, he didn't send us to make fun of you, but because he was commanded to do so. Therefore, he did not underestimate him. It is good that Petar is friendly towards these people from the beginning. The fact that some people from Joppa went with him happened according to economy, so that they would later be witnesses when Peter had to justify himself.
And Cornelius was waiting for them, calling his relatives and close friends. 25. And when Peter was investing, Cornelius met him, and falling at his feet he bowed down. 26. And Peter lifted him up, saying: Get up, I too am only a man. 27. And speaking with him, he entered, and found many who had gathered.
He was a famous man, and he had a home in a famous city. Having summoned his relatives. This is the quality of a completely pious friend because he, possessing so many goods, has made everyone his companions and close friends. They were called close friends because he could rely on them when he was faced with the work (and care) of so many subordinates. I think that relatives and friends also fed on his food. Look, how he was convinced that Peter would surely come. This is because the angel did not appear to him in his sleep but while he was awake, and during the day. Peter lifted him up, saying: Get up, I too am only a man. With this he teaches the others and gives thanks to God, showing his humility. See how he first teaches them not to have a high opinion of themselves.
28. And he said to them: You know how it is forbidden for a Jewish man to associate with or visit a foreigner; but God showed me that no man should be called heathen or impure. 29. That's why I came without question as soon as I was invited. So I ask you, why did you call me? 30. And Cornelius said: Four days ago I fasted until this hour, and at nine o'clock I was at prayer in my house; and behold, a man stood before me in a shining dress. 31. And he said: Cornelius, your prayer was answered and your alms were mentioned before God. 32. Send, then, to Joppa, the disciples of Simon who is called Peter; he is a guest at the house of Simon the tanner by the sea; when he comes, he will tell you. 33. Then I immediately sent to you, and you did well to come. Now, therefore, we all stand before God to hear everything that God has commanded you.
You know how it is forbidden. He immediately reasoned about the humanity of God and showed that God had given them great gifts. At the same time, he talks about big things, and he talks with humility. Because he did not say: "People, we have come to you even though we consider it inappropriate to approach someone", but: "You know that God has issued a command according to which association or coming to foreigners is considered lawlessness; however, God showed me that not a single person should be called heathen or impure". It is significant that God Himself commanded the Christian people not to call any man heathen or impure, but to live next to him, because there is hope that even such people will believe in Christ with great power. I ask you, therefore, why you called me. Peter has already heard about everything from the soldiers, but he wants them to confess it and become obedient in faith. At nine o'clock I was at prayer, he says. What does that mean? It seems to me that in his life time was distributed precisely and on certain days. That is why he said: Four days ago. Look at how powerful prayer is.
When he advanced in piety, then an angel appeared to him, and that was one day. When Cornelius sent the envoys, and that was one day; while they were going, a day also passed. It is, therefore, the fourth day from the third hour, when he prayed. And behold, a man stood before me. He does not say: "angel", but: "man", he was so far from pride. Look at the thought that arises from it: look, how he was worthy of all that. Now, therefore, we all stand before God. He did not say: "before man", but: before God. Therefore, it is necessary to listen carefully to the servants of God.
34. And Peter opened his mouth and said: Truly I see that God does not see who is who. 35. But in every nation, the one who fears Him and does justice is dear to Him. 36. The word he sent to the children of Israel, announcing peace through Jesus Christ: They are the Lord of all. 37. You know the word that spread throughout Judea, starting from Galilee, after the baptism preached by John: 38. About Jesus of Nazareth, how God anointed Him with the Holy Spirit and power, who went about doing good and bringing out all those tormented by the devil, because God was with Him. 39. And we are witnesses of everything he did in the land of Judea and in Jerusalem. They killed him, hanging him on a tree. 40. God resurrected him on the third day, and made him appear. 41. Not to all the people but to us, the witnesses chosen in advance by God, who have eaten with Him and the letter after His resurrection from the dead. 42. And command us to preach to the people and testify that He is appointed by God as the Judge of the living and the dead. 43. All the prophets testify to Him that everyone who believes in Him will receive forgiveness of sins through His Name.
I really see, that is, that God does not look at the features of the face, but at the diversity of actions. By speaking, he clearly shows that God, whom Cornelius feared, and about whom he learned from the Law and the Prophets, for the sake of whom he created alms, is truly God. He lacked the knowledge of the Son. See how he doesn't let his thought get carried away. In every nation, he says, you wouldn't think that the Gentiles belong to the outcasts. Who creates justice. The expression: justice is used instead of the expression: every virtue. He did not say: "in every nation the one who does justice will be saved, but: he is lovable, that is, he is worthy of being lovable." The word he sent to the children of Israel. He gives preference to the children of Israel. He says this for the sake of those present, in order to convince them. How God anoints Him with the Holy Spirit, which implies His human nature. Since He humbled Himself and truly became a partaker of our blood and flesh (cf. Hebrews 2:14), He is said to receive as a man what He possesses by nature as God. He does not receive it for Himself, but for us, just as in the beginning all things came into being through Him.
Rather, since He is God the Logos, it is all His own.
The expression: Healing all those tormented by the devil indicates that the devil maimed many, because many bodily injuries also originated from him. They killed him, hanging him on a tree. Again it speaks of His humiliation. Showing that He was sent by God, he (apostle Peter) says that He was also killed. So that you do not consider something inappropriate, look at how they never hide the teaching about the cross, but along with the rest, they also expose the way (of death). They killed him, he says, by hanging him on a tree. To us, the chosen witnesses. Although they were chosen by Christ Himself, with the expression: the chosen ones, he attributes this to God the Father. We ate with Him and the letter after His resurrection from the dead. See how it confirms (the truth of) the resurrection. Why did the Risen One (Jesus Christ) not perform any miracle, but ate and drank? Because the Resurrection itself was a great miracle. There could not have been a greater miracle than that He ate and drank. Let's witness. Let us testify clearly, he says, so that they do not fall into ignorance. All the prophets bear witness to Him. No matter which prophet, he says, spoke about the forgiveness of sins, they all said that they would be forgiven in Jesus.
Isaiah also says in His name: I myself blot out your transgressions and I do not remember your sins (Isa. 43:25). He does not say that He is the Son of God, but that which frightened them more, and he prepares them at the right time by mentioning the prophets, because they enjoyed great glory. However, once he has shaken them with fear, he utters condescending (condescending) words which, after all, are not his own but prophetic. Therefore, what is terrifying he speaks himself, and what is imbued with meekness he speaks in the name of the prophet.
44. While Peter was still speaking these words, the Holy Spirit descended on all who were listening to the word. 45. And the faithful were amazed from the circumcision that came with Peter, that the gift of the Holy Spirit was poured out on the Gentiles as well. 46. Because they listened to them speaking in tongues and glorifying God. Then answered Peter: 47. Can anyone forbid water so that those who receive the Holy Spirit like us are not baptized? 48. And commanded them to be baptized in the Name of Jesus Christ. Then they beg him to stay with them for a few days.
1. And the apostles and brothers who were in Judea heard that the Gentiles also received the word of God.
Observe the economy of God. God did not allow Peter's word to be completed and the baptism to be completed according to Peter's command. However, as soon as (God) saw that their thoughts were filled with admiration, that the foundation of instruction was laid, and that they fully believed that baptism was the remission of sins, the Spirit descended. At the same time, they began to speak in different languages, which startled everyone present. God, however, arranged a great apology (defense) for Peter in that timely manner. Can anyone forbid water from being baptized! Was there a need for water when the Holy Spirit descended on them? I will explain that great secret. In this, divine symbols are fully expressed: grave and dying, resurrection and life. Just as it is easy for us to dive in and come up, so it is easy for God to bury the old and show the new man. This happens three times because of this, so that you can learn that all this is accomplished by the power of the Father and the Son and the Holy Spirit.
And that what was said is not just a simple joke, listen to Paul who says: So we were buried with Him through baptism into death (Rom. 6:4) and Our old man was crucified with Him (Rom. 6; 6) and We became united with the form of His death (Rom. 6:5).
2. And when Peter went up to Jerusalem, those of the circumcision argued with him. 3. Saying: You went in to uncircumcised people and ate with them. 4. And Peter began to tell them in order, saying: 5. I was in the city of Joppa at prayer, and I saw a vision in the rapture: a kind of vessel came down like a large cloth from four ends and came down from heaven and came to me. 6. Looking at him intently, I considered and saw four-footed animals of the earth and beasts and creeping things and birds of the air. 7. And I heard a voice saying to me: get up, Peter, slaughter and eat. 8. And I said: By no means, Lord, because nothing impure or impure ever enters my mouth. 9. And a voice from heaven answered me for the second time: What God has cleansed, you pagans! 10. And this was done three times, and everything went up to heaven again.
Do you see how zealous they were regarding the Law? They were not ashamed of Peter's dignity, nor of the miracles that had taken place, nor of the wonderful preparation that had been made for the acceptance of the word, but they began to reason about such trifles. Those who came from the circumcision reasoned, not the apostles. Not at all. And they don't say: "Why did you preach", but: "Why did you eat?" Peter did not stop at that little thing, but he determined on what was of great importance. If, he says, they have received the Spirit, then how can I not hand it over to them? With that defense (apology) he showed that he did not cause anything, but that always and always the cause of everything is God, to whom he attributes everything. He (God) showed me the vessel, and I objected. And again He said, but even then I did not listen. The spirit commanded him to go. I went and did not hurry, nor did I complete the crucifixion right away, but again the Spirit completed everything. And I heard a voice speaking to me. And the fact that the cloak appeared was enough to convince him. However, a voice joined this: Get up, Peter, slaughter and eat. And I said: By no means.
Do you see, says (Peter), that I have done my part? It is a defense (apology) against what they said: You went in and ate with them. He defends himself, instead of using his dignity as a teacher, because the more meekly he answered them, the more he calmed them down.
11. And behold, at that hour three men stood in front of the house where I was, sent from Caesarea to me. 12. And the Spirit told me to go with them without thinking about anything. And these six brothers came with me, and we entered the man's house. 13 And he told us how they saw an angel in his house who came down and said to him: Send people to Joppa and call Simon called Peshra, 14. He will tell you the words by which you and your whole household will be saved. 15. And when I began to speak, the Holy Spirit descended on them, as it did on us in the beginning. 16. Then I remembered the words of the Lord as he said: John baptized with water, but you will baptize with the Holy Spirit. 17. If, therefore, God gave them the same gift as we who believed in the Lord Jesus Christ, who was I to be able to prevent God? 18. And when they heard this, they fell silent, and glorified God, saying: Indeed, even to the Gentiles, God has given repentance to life. And these six brothers came with me.
He could not have said anything that would have shown his humility more than these words, with which he appealed to the testimony of the brothers. He does not repeat what the angel said to Cornelius: Your prayer and your alms, does not tell about the righteousness of that man and does not say that he acted that way because the Spirit sent him, that God commanded him, calling him there through an angel, but he confirms with these words, because that in itself was an undoubted proof. Not satisfied with what was said previously, he mentions the saying of the Lord: You will baptize with the Holy Spirit. Nothing new, he says, has happened, except what He foretold. It was not necessary, they say, to baptize; the baptism, however, had already been performed. He does not say: "I commanded them to be baptized", but shows that he did nothing. He says that what we had, they also got. If, therefore, he gives them the same gift as he gives us. To silence them, he says: equal gift. God does not allow, he says, that they receive less, if he gave an equal gift to all who believed. And he doesn't say: "like you", but: "like us".
"Why do you consider them unworthy, when we call them communicants?" Who was I to prevent God! Defending himself against those who accused him, he severely and harshly shames them. I, he says, could not have forbidden it. These words made them meek and kept silent. Do you see that, because of Peter's speech, everything was good, because he told them what happened? From that time, the door was finally opened to Gentiles (to enter the Church).
19. They, however, who were scattered by the trouble that arose because of Stephen, went all the way to Phenicia and Cyprus and Antioch, preaching the word to no one but only to the Jews. 20. And some of them were Cypriots and Cyrenes, who, invading Antioch, spoke to the Hellenes, preaching the Gospel about the Lord Jesus. 21. And the hand of the Lord was with them: and a great number of them believed and turned to the Lord. 22. And word of them came to the ears of the Church in Jerusalem, and they sent Barnabas to pass all the way to Antioch. 23. When he came and saw the grace of God, he rejoiced and begged everyone to remain in the Lord with a sincere heart; 24. Because he was a gentle man and full of the Holy Spirit and faith. And many people turned to the Lord. 25. Barnabas went out to Tarsus to look for Saul, and when he found him, he brought him to Antioch. 26. And they met with the Church all year round, and taught many people; and at first in Antioch the disciples were called Christians.
The persecution of Christians has done a great service to Christianity, because everything works for good to those who love God (Romans 8:28). When Stephen was killed, when Paul was twice in danger and when the apostles were scourged, Gentiles were accepted (into the Church).
That's what Paul says: The word of God should have been spoken to you first, but since you reject it and do not consider yourselves worthy... here we are addressing the Gentiles. I was talking to the Jelinists. He says "Jellinists" and calls them that perhaps because they did not know Jewish. The expression: the hand of the Lord was with them shows that they worked miracles. Do you see why miracles were needed even now? To believe. And they sent Barnabas to go all the way to Antioch. Why didn't they write to Paul about it, but sent to Barnabas? Because they did not yet know about the virtues of that man. Because he was a gentle (good) man and full of the Holy Spirit and faith. It does not have the same meaning when we say that God is gentle (good) and that man is gentle (good). God is essentially good, being the beginning and source of all good. Man is not good by essence, but by virtues. Barnabas then went out to Tarsus to look for Saul. He was a very good, simple-minded and calm man (Barnabas). To look for, he says, a fighter and a military leader. And they met with the Church for the whole year, and taught many people. It is no small praise for the city that it, above all others, during such a time, enjoyed his words.
And at first in Anciochia, the disciples were called Christians. This speaks of the success of Paul's preaching, because he raised Christianity to such a height that Christians could be given a name that became their mark. Sometimes three believed, sometimes five thousand, and sometimes such a multitude. There was nothing like that, and Christians were simply called people "of this time". Here they first lived up to that name. It is significant that Antioch, due to the fact that Christians were first called by that name there, became the chief elder's throne.
27. And in those days the prophets came down from Jerusalem to Antioch. 28. And one of them, named Agabus, standing up, prophesied in his spirit a great famine that was to be in the whole world, which would be for Claudius Caesar. 29. And the disciples decided that each of them should send as many as they could to help the brothers who lived in Judea. 30. This they did, sending Barnabas and Saul to the elders.
Prophets. In what sense does Christ say: The law and the prophets are until John (Matthew 11:13)? He is talking about those prophets who foretold His coming. Prophecy by spirit. So that they wouldn't think that the famine came because of the advent of Christianity. The Holy Spirit predicts it, because Christ also predicted it. The famine did not have to appear because of the decision made earlier, but it appeared because of the evil that was done to the holy apostles. As the evil continued, a great famine appeared, foretelling to the Jews the calamities to come. And the students decided that each of them should send as many as they could. Look: for them, hunger also becomes an occasion for salvation, an opportunity for mercy. Look, at the same time, they become believers and bear fruits (worthy of faith) and not only to their neighbors, but also to those far away. They sent to the elders. From there it becomes clear that the apostles had the dignity of elders, even though they were on the ranks of deacons and bishops.
1. And at that time King Herod raised his hands to torture some of the Church. 2. And he killed Jacob the brother of John with the sword. 3. And seeing that it was according to the will of the Jews, they sought to seize Peter; and there were days of unleavened bread. 4. He caught him and threw him into prison, and handed him over to four guards of four soldiers each to guard him, intending to bring him before the people after the Passover. 5. Peter, therefore, was kept in prison, and the Church fervently prayed for him to God.
At that time. At what time? In the time of Emperor Claudius. 19 The Roman emperor Gaius, 20 designated Agrippa as the king of Judea, and he exiled Herod together with Herodias to Lugdon of Galilee. This is the same Herod, in whose time John suffered, as Josephus and Eusebius tell about it. That difference in names, i.e. the fact that instead of Agrippa it was called Herod, originates either from a scribal error, or from the fact that he bore two names. It is significant that among the twelve disciples of the Lord, Jacob was the first to suffer. To torture some of the Church. Note that faithful people and the community they form is called the Church. And you see that it is according to the will of the Jews, they tried to capture Peter as well. So that no one would say that the apostles go to meet death without fear and apprehension because God snatches them from its hands, God allowed the elders to be given over to death: Stephen and Jacob. God thereby proves to the killers themselves that He does not distance them from it and that He does not set obstacles for them (the killers) here either. Murder, lawless murder, was pleasing to their unseemly passions.
It was necessary to put an end to this striving of theirs; Herod, however, encourages them to do so as the executioner of the sick and not as their healer, although he saw thousands of examples in the lives of his father and grandfather. And those were the days of fresh bread. Catch him and throw him in the dungeon. Again the excessive pettiness of the Jews is manifested: they did not forbid murder, but they forbade it at that time. He handed it over to four guards of four soldiers each to guard it. It came from both anger and fear. The more careful the guard was, the more miraculous was the manifestation (of God's power). It happened because of Peter, who was very famous. The church fervently prayed for him to God. Hear how they interceded for the teacher. They did not get confused or rebel, but turned to their true ally - prayer.
6. And when Herod wanted to take him out, that night Peter slept between two soldiers, chained in two chains, and the guards in front of the door guarded the dungeon. 7. And behold, an angel of the Lord appeared, and light illuminated the room, and knocking Peter on the ribs, he woke him up, saying: Get up quickly! And the chains fell from his hands. 8. And the angel said to him: Gird yourself and put on your shoes. And do so. And he said to him: Put on your robe, and follow me. 9. And having gone out, they followed him, and did not know that what the angel was doing was real, but thought that he was seeing a vision. 10. And when they had passed the first watch and the second, they came to the iron gate that leads into the city; it opened itself to them, and when they went out, they passed one street, and the angel immediately departed from him.
Peter was sleeping. He was not overcome by confusion or fear, but slept that very night, when they intended to take him out of the dungeon, leaving everything to the Lord's will. Pay attention to how careful the guard is, because the guards were sleeping as well as he. But why did the light shine? So that Peter could both see and hear the angel and not think that it was an apparition. It was said: quickly, so that he would not hesitate. The angel even tapped him in the ribs, so fast was he (Peter) sleeping.
As for the expression: They knock him in the ribs, it does not indicate the confusion of the angels, but the encouragement not to hesitate with time. Gird yourself and put on your shoes. How is it that Peter acted contrary to the commandment, which says: Do not carry gold, silver, or copper in your belts, nor a bag for the journey, nor two clothes, nor shoes, nor a staff (Mt. 10; 9-10)? He also had clothes and shoes, although at that time it was necessary to go without shoes, because they are especially needed in winter. However, Paul also writes to Timothy: Make sure you come before winter... when you come, bring me the cloak (felon) that I left in Troas near Carpus (v. 2Tim.4; 21,12). No one can say that Paul did not have other clothes to wear. They did not oppose the commandment of Christ: not at all! On the contrary, they zealously followed the commandment, since it was given only temporarily and not forever.
In addition, Luke also says that Christ said to the disciples: When I sent you without purse and bag and shoes, did you lack anything? And they said: Nothing. And He said to them: But now whoever has a bag, let him take it, and also a bag (Lk. 22:35-36). Therefore, Christ gave such a command at that time, wanting to show His omnipotence. And tell me, why should it be important to have one garment? What kind? Then, when it is necessary to wash her, should she go naked or sit at home? And when a great cold came, and when the cold gripped the body, should they have warmed themselves and not preach? They didn't have diamond bodies either. And they didn't know that what the angel was doing was real, but they thought they were seeing a vision. It is quite natural because of the strangeness of what happened. Namely, the strangeness of the sign astonishes the observer. Peter thought he was seeing a vision, but he girded himself and put on his shoes. What else could he feel?
11. And when Peter came to himself, he said: Now I truly know that the Lord sent His angel, and delivered me from the hands of Herod and from everything that the people of Judea expected. 12. And having come to his senses he came to the house of Mary, the mother of John called Marko, where many were gathered and prayed to God. 13. And when Peter knocked on the door from the courtyard, a girl named Roda came to hear. 14. And knowing Peter's voice, he did not open the door for joy, but ran in and announced that Peter was standing at the door. 15. And they said to her: Are you crazy? But she assured that it was so. And they said: It is his angel. Peter, on the other hand, kept knocking. And when he opened it, he saw it and was amazed. Waving his hand to keep them quiet, he told them how the Lord brought him out of prison, and said: Report this to Jacob and his brothers. And leaving, he went to another place. 18. And when the day came, there was no small alarm among the soldiers, what was to be done with Peter.
Now I really know. Now, he says, I found out and not then. Angel was pleased that Peter's heart was immediately filled with joy and that he immediately understood what had happened after his release. Understanding. What does it mean: understood? This means that, after thinking, he saw that he should not continue his journey, but thanked the Benefactor. John, on the other hand, may not have been the one who was constantly with the apostles. That is why the writer adds what we will distinguish him by, because he said: called Marko. Perhaps it is the evangelist Mark through whom, they say, Peter handed over his gospel. Namely, the Gospel according to Mark is said to be the Gospel of Peter. This assumption is also justified by the fact that Peter and the other apostles spent a lot of time with him. He didn't open it out of joy. Pay attention to the awe of this girl: for joy, she says, do not open. It was, however, beautifully arranged. Otherwise, the others, stunned by his sudden appearance, would not have believed that it was him, since they did not want to believe it either.
They said: It is his angel. It's true, because everyone has an angel. An angel always lives with everyone who believes in the Lord, only if we don't drive him away with bad deeds. Just as smoke drives away bees and just as a stench drives away doves, so the stinking sin, which causes many tears, drives angels away from us. They, on the other hand, expected it to be an angel, considering their position, because it is said: Where two or three are gathered in my name, there am I among them (Matthew 18:20). Where Christ is, there must also be archangels and other forces. Report this to Jacob and the brothers, he says. How inglorious he is! He did not say: announce it everywhere, but: tell the brothers. And leaving, he went to another place. This is because he did not want to tempt God and tempt himself. The angel did not tell him about it, but by silently leaving him and taking him out of the prison during the night, he gave him permission to go away, since the apostles had already done what they were commanded: "Go", it was said, "to the church and preach to the people."
19. And when Herod looked for him and did not find him, he questioned the guards and ordered them to be taken away; and he, coming down from Judea to Caesarea, stayed there. 20. And Herod was angry with the Tyrians and the Sidonians, but they came to him with one accord, and having won over Vlastus, the king's bedfellow, they sought peace, because their land was nourished by the Idris. Orders to be taken away.
It was possible for God to deliver them together with Peter. However, if the angel had taken the soldiers out together with Peter, then that event would have been considered their escape. Herod was more saddened by being mocked, just as his grandfather, who was deceived by the wise men, was most troubled by being deceived. And Herod was angry with the Tyrians and Sidonians. It is very significant that the writer mentioned this history, from which it can be seen that the punishment immediately caught up with him and fell on him.
21. And on the appointed day, Herod dressed in royal robes, and sat down on the throne, gave them a speech. 22. And the people shouted: The voice of God and not of man! 23. But suddenly the angel of the Lord struck him, because he did not give glory to God; and being eaten by worms, they expired. 24. And the word of God grew and multiplied.
He dressed in the imperial dress. Josephus says that Herod, when he appeared the next day, arrived at the amphitheater, dressed in beautiful clothes, all made of silver. Here the silver, shining when the sun's rays first fell upon it, shone with some astonishing and terrifying iridescence of the sun's rays. The flatterers immediately began to call him a god, adding: "Be merciful because, if until now we feared you as a man, from now on we recognize that you are above human nature." Notice how they flattered him, but also turn your gaze to the greatness of the apostle's spirit. The one who was respected by the whole nation, they despised. However, even if the flatterers were exclaiming, in what sense did it have anything to do with Herod?
In that sense, that he accepted such exclamations, that he considered himself worthy of such flattery. He mostly taught them such unreasonable flattery. Therefore, both he and they (the others) deserved punishment, but since it is not yet the time of judgment, only the one who is particularly guilty is punished. If he was punished like that, who only allowed himself to listen to such an opinion about himself: the voice of God and not of man, then Christ would have been punished far more, if it had not been God Himself, because Christ constantly said: "Those words are not mine" and "angels serve me".
25. And Barnabas and Saul, having handed over help, returned from Jerusalem to Antioch, taking with them John called Mark.
1. And in the Church that was in Antioch there were some prophets and teachers, namely: Barnabas and Simeon called Niger, and Lucian of Cyrene, and Manain who was brought up with Herod, the tetrarch, and Saul.
He still mentions Barnabas first, because Paul has not yet become famous, he has not yet created any sign. It should be noted, however, that both Barnabas and Paul were attached to the congregation of apostles. And Manain, raised with Herod the quadruped. This is what the character of each means; education does not show a negative influence either. Look, what a godless Herod remained, while Manain, who was brought up together with him, changed so much that he was worthy of the gift of prophecy.
2. And while they were serving the Lord and fasting, the Holy Spirit said: Set apart for me Barnabas and Saul for the work to which I have called them. 3. Then they, having fasted and prayed to God and laid hands on them, dismissed them. 4. And these, sent by the Holy Spirit, went down to Seleucia, and from there sailed to Cyprus. 5. And having arrived in Salamis, they preached the word of God in the synagogues of Judea, and they also had John as an attendant. 6. And when they passed the island as far as Paphos, they found a certain sorcerer and false prophet, a Jew, named Varisus, 7. Who was with the governor (antipath) Sergius Paulus, a prudent man. Having called Barnabas and Saul, he asked to hear the word of God. 8. And Elymas the sorcerer, because that is what his name means, opposed them, looking to turn the governor away from the faith.
What does it mean: while they were serving! It means: "while they preached". The expression: Set aside for me to work is used instead of: "to the apostleship". Who ordained Paul? Lucius and Manain or, more precisely, the Holy Spirit. They were ordained for that, to preach with authority. What Paul himself says: Not from men nor through man (Gal. 1; 1), should be understood in the sense that he was neither called nor converted by man. They did not ordain them as deacons, but laid hands on them after previous fasting and prayer. It can be concluded from this that Barnabas and Paul received a higher hierarchical rank than that of deacon through such ordination. They did not stop at Seleucia, knowing that its inhabitants would be able to obtain a greater benefit from the neighboring city, and they hastened to do what was urgent. This (antipat-proconsul), calling Barnabas and Saul, asked to hear the word of God. What amazes the proconsul is that he, having first been attracted by the magic of the sorcerers, now wants to hear the apostles.
However, pay attention to the sorcerer: when the apostles preached to other people, he did not resent it much, but he especially resented it when they approached the viceroy (proconsul).
9. And Saul, also called Paul, filled with the Holy Spirit, looking sharply at him, 10. Said: Oh, full of all cunning and all treachery, son of the devil, enemy of all justice! Won't you stop corrupting the right ways of the Lord? 11. And now here is the hand of the Lord on you, and you will be blind not to see the sun for a while. And immediately darkness and gloom fell upon him, and groping around he looked for a guide. 12. Then the governor, when they saw what would happen, believed, amazed at the Lord's teaching.
Saul also called Paul. Here, together with Saul's ordination, his name is also changed. He got a new name because of that, so that he would not be lower than the apostles. As for the preeminence enjoyed by the leader of Christ's disciples (Peter), it seems that Paul also enjoyed the same respect and had the opportunity to gain even greater favor. Full of all cunning. He says, there isn't a single trick left that you don't have. He said truthfully: of all cunning, because the sorcerer was cunning and deceitful. He is called the son of the devil because he created the work of the devil.
He says, "You do not fight and make war with us, but you spoil the true ways of the Lord." And you will be blind, unable to see the sun for a while. With that means, by which he himself was converted, he wanted to convert him as well. Therefore, it was not a punishment, but a healing, and Paul almost said: "This is not done by me, but by the hand of God."
The expression: for a while obviously does not mean the words of one who punishes, but of one who converts. If those were the words of the chastiser, Paul would have blinded him forever. Here, however, it is not about that, but: in a while. He says: for a while, in order to influence the viceroy (proconsul) and in this way makes him aware that it depends on the sorcerer himself if he will regain his sight; for that he needed to change his life for the better. And groping for guidance. Seeking a guide is evidence of blindness. It was necessary to use this kind of punishment to make the one who was previously attracted by magic come to his senses. With such a punishment, it was as if they were trying to reason with the witch doctors.
13. And when Paul and those with him had sailed from Paphos, they came to Perga in Pamphylia; John separated from them and returned to Jerusalem. 14. And they, leaving Perga, came to Antioch of Pisidia, and having entered the synagogue on the Sabbath day, they sat down. 15. After the reading of the Law and the Prophet, the elders of the synagogue sent to them, saying: Men, brothers, if you have a word of comfort for the people, speak.
John, on the other hand... John, who was called Mark, was their companion on the evangelical journey from Palestine to Perga Pamphylia. Later, when the apostles accelerated their journey and with a firm, unwavering spirit began to arm themselves for feats, Marko, as a man weak and indecisive for such a journey and such feats, dangers and struggle, as they faced in every city, leaves the apostles and returns to Palestine. He does not renounce Christ, but he gives up on the further journey, because it was too difficult for him. Paul and Barnabas returned to Jerusalem with an abundance of the fruits of faith and gave good news to the Jerusalem church about the conversion and repentance of the Gentiles. When everyone began to praise Paul and Barnabas for their exploits overflowing with success, Mark was saddened and confused in his soul and, perhaps, thought: "If I had been with the apostles, I would have shared their glory." Then he again wanted to preach with the apostles. They came to Perga Pamphylia. They are coming to Perga again, because they were in a hurry to the Antiochian metropolis. And having entered the sshagoga on the sabbath day, they sat down.
They entered the synagogues in Jewish clothes, so that they would not be opposed and expelled. In this way, they achieved their goal in everything.
16. And Paul stood up and waved his hand and said: People of Israel and you who fear God, listen: 17. The God of this people of Israel chose our fathers, and raised up the people when they were sojourners in the land of Egypt, and with a mighty hand he brought them out of it. 18. And for forty years they fed them in the desert. 19. And having wiped out seven nations in the land of Canaan, he divided their land among them with lots. 20. And after that for four hundred and fifty years he gave them judges until Samuel the prophet. 21. And from that time they sprang up, and God gave them Saul, the son of Kish, a man from the tribe of Benjamin, for forty years. 22. And having removed him, he raised David to be their king, to whom he testified: I have found David, the son of Jesse, a man after my own heart, who will fulfill my every will. 23. From his seed, according to the promise, God raises up the Savior Jesus to Israel. 24. Because before His coming, John preached the baptism of repentance to all the people of Israel.
And Paul standing up... Paul preaches here for the first time, and look with what prudence he does. He bypasses those places where the word (of God) was sown, and preaches where it was not, as he himself says when he writes to the Romans: And so I tried to spread the Gospel, not where the Name of Christ was known (Romans 15:20). Look: Barnabas also prefers Paul, just as John always prefers Peter. Although Barnabas enjoyed greater respect, he did so with the common good in mind. The God of the people of this Israel chose our fathers. Mentioning ancient events, he points, like Stephen, to the great benevolences of God that took place at that time. I found David, the son of Jesse, a man after my own heart. It should be noted that those words are not quoted in the Book of Kings in the same form as they are here. There, Samuel prophetically said to Saul: The Lord found a man after His own heart, and the Lord commanded him to be the leader of His people, because you did not keep what the Lord commanded you (1Sam.13:14). From those words, Paul composed the following sentence: I found David, the son of Jesse, a man after My heart.
Regarding the words: People, brothers, if you have a word of comfort for the people, say it, they were said because there was a custom among the Jews to read the Law of Moses and the Prophets on the Sabbath, and after the reading, give a sermon to the people and interpret what was read. Therefore, the elders of the synagogue suggested that those who were with Paul speak in the synagogue. From his seed, according to the promise, God raises up the Savior Jesus to Israel. The Judeans especially loved the name of David; that is why it is said that the king will rise from his tribe. Because before His coming, John preaches. Arrival means incarnation.
25. And when John finished his feat, he said: I am not the one you think I am, but here is following me the one whose sandals I am not worthy to untie. 26. Men, brothers, sons of the family of Abraham, and those among you who fear God, the word of this salvation has been sent to you. 27. Because those who live in Jerusalem, and their elders, did not know this one, but, condemning Him, fulfilled the prophetic words that are read every Sabbath. 28. And finding no mortal guilt, they begged Pilate to execute Him. 29. And when they had fulfilled all that was written for Him, they took Him down from the tree and laid Him in a tomb. 30. And God raised Him from the dead. 31. He appeared over several days to those who went up with Him from Galilee to Jerusalem, who are now His witnesses before the people. 32. And we give you the good news that the promise made to the fathers was fulfilled by God to us, their children, by resurrecting Jesus. 33. As it is written in the second psalm: You are My Son, I have begotten You today. 34. And to raise from the dead Him who will no longer return to corruption, he said thus: I will give you the Holy Places of David, faithful ones. 35. That is why He says in another place: You will not let Your saint see decay. 36.
Because David, having served his family, died according to the will of God, and they laid him with his fathers, and they saw the decay. 37. And the one whom God raises does not see corruption.
John did not simply bear witness, but renounced the very glory that was attributed to him. It is not the same thing to renounce honor when no one points it out and then when everyone points it out. People, brothers, sons of the family of Abraham! It points here to the glorious origin of the Jews. They did not know this one. In a way, it seems to justify them: they crucified Him, he says, not knowing who He was, because the crime was committed due to ignorance. And finding no mortal guilt, they begged Pilate to execute Him. It is said that they wanted the death penalty. He mentions Pilate here so that, on the one hand, he would make the suffering common knowledge, and on the other, he would even more accuse those who handed Christ over to a foreigner. He did not say: "they asked", but: they begged. They begged, he says, for permission to kill Him, but Pilate did not seem to want it. Peter speaks more clearly about this: He decided to let Him go. And God raised Him from the dead. Don't be confused by the fact that Jesus is said to have been resurrected by God.
Jesus is none other than the incarnate Word (Logos), and the Word, according to the testimony of the Scriptures, is Christ, God's power and wisdom, the power of the Father with which He perfects everything, Hence it follows that it should be understood that Christ resurrected Himself. And if it is said that He was resurrected by the Father, then it is said so in the sense that everything is attributed to the Father, as the timeless principle and cause. After all, Jesus Himself says: Destroy this Church, and I will raise it up in three days. He appeared over several days to those who went up with Him from Galilee to Jerusalem, who are now His witnesses before the people. They could not have been that, if they had not been strengthened by the power of God. To us, their children, he resurrected Jesus: the name "Jesus" is accepted by the god-killing brothers as the name of a man. Since he previously said that the Word was laid in the grave, and so that no one would think that he called the Word speechless, Paul again calls the Word Jesus and, due to the union of the two natures, at no time allows division in the incarnate Word. You are My Son, I gave birth to you today.
He understands these words in relation to Christ's incarnation (incarnation), which happened in time, because expressions such as "today" and "tomorrow" contain the meaning of day. The Son is born of the Father without time, which even the heretics admit. You won't let Svetai, Yours see rot. The body of the Lord and Savior Christ is called incorruptible and immortal, and it is clear that it possessed the characteristic of incorruptibility from the very incarnation, since Christ was sinless. The one whom God raises does not see corruption. The one whom God resurrected did not see corruption, and he made the place of the grave a place of incorruption, because Christ, who was resurrected by his own power, truly shone as the head of incorruption, so that we too would come out of the graves and go to meet Him when, on the day of the expected resurrection, He comes the second time, with glory, on the clouds.
38. Therefore, let it be known to you, brothers and sisters, that the forgiveness of sins is announced to you through Him. 39. And from everything, from which you could not be justified in the law of Moses, everyone who believes is justified in Him. 40. Take care, therefore, that what is said in the Prophets does not come upon you. 41. Look, you despisers, and be amazed, and disappear, for I am doing a work in your days, a work that you will not believe if anyone tells you.
Look, how he does not speak to the end about the essence of the work, about the promised seed. He did not adduce any evidence that could be referred to that the remission of sins was accomplished through Jesus, and this was beyond doubt. The prophet Habakkuk exclaims: Go slothful and be amazed. God answers the people of iniquity that calamities threaten them both now and in the future. And it was worthy of great astonishment that Israel, numbered among the children of God and called the firstborn, that Israel, because of whom Egypt fell, surrenders to the Babylonians, surrenders to suffering... A deed you will not believe. A work so magnificent that it will seem incredible if someone tells you about it.
42. And when they came out of the Judean synagogue, the Gentiles begged that these words be spoken to them on the second Sabbath as well. 43. When the assembly dispersed, many of the Jews and pious converts followed Paul and Barnabas who spoke to them and advised them to remain in the grace of God. 44. And on the next Saturday, almost the whole city gathered to hear the word of God. 45. And when the Jews saw such a multitude, they were filled with envy, and contradicted the words of Paul, contradicting and blaspheming. 46. And Paul and Barnabas boldly said: The word of God should have been spoken to you first; but since you reject it, and do not consider yourselves worthy of eternal life, here we turn to the Gentiles. 47. Because this is what the Lord commands us: I have appointed you as a light to the Gentiles, that you may be a salvation to the end of the earth. 48. And when the Gentiles heard, they rejoiced and glorified the word of the Lord, and believed that they were appointed for eternal life.
You have seen Paul's wise prudence. In order to bind and win over the heathens, and also so that, if he told them everything at once, he would not distract their attention, he uttered a few hints at the beginning and did not solve them, but rather caused the heathens to want to listen to him a second time. He said that the forgiveness of sins is announced to us, but he did not explain how that forgiveness will be perfected. He did not baptize them immediately, because it was not timely. On the second Saturday, not the next, as was said later. And when the Jews saw so many people, they were filled with envy. Such is the bigotry of envy! Many become completely paralyzed and die because they see others in honor. People of this type are capable of opposing not only man, but also the will of God. Because you reject her. If the words: you consider yourselves worthy of eternal life, no one would interpret in favor of their holiness, Paul says at the beginning: Because you reject it. Then he adds: Here we are addressing the Gentiles. He does not say: "we are leaving you", but expresses himself in such a way that he allows the possibility of his return to Antioch.
I made you a light to the Gentiles, that is. that the Gentiles may know salvation, and not only the Gentiles, but all others. Who were appointed for eternal life. They were not indicated by force, because it was said: What he foreknew, he also predestined (Romans 8:29). The race of the Lord according to the flesh is, in general, the whole human nature. However, Israel is His especially close kin. Since He came to Israel, and enlightened the other nations through the apostles, it was said: "I gave you to the Israelites according to the promise given to their fathers, and I will enlighten the Gentiles through You and I will grant salvation to all" (because that is exactly what the words mean: to the end of the earth and I will end the agreements made with their fathers, since the word "covenant" is interpreted by many as "agreement". And they believed that they were appointed for life eternal. Although they were predestined for eternal life, they believed according to their own will. The foreknowledge of God does not cancel our free will.
Even before the creation of the world, designated, by God's foreknowledge, to be a chosen vessel, Paul did not become that vessel immediately after birth or in his youth, but after enough time, when he knew his own virtues and goodness.
49. And the word of the Lord spread throughout the surrounding area. 50. And the Judeans revolted the pious and respectable women and the leaders of the city, and raised persecutions against Paul and Barnabas, and drove them out of their territory. 51. And they shook off the dust from their feet on them and came to Iconium. 52. And the disciples were filled with joy and the Holy Spirit.
The word spread, that is, the word spread all over the area. And the Judeans... did not limit themselves to feelings of envy, but resorted to actions. By pious women, he does not mean believers, but by Judean or Jeline women, and by respectable - the rich. Do you see how they persuaded the women to commit a heinous act? They try to block people's way to salvation with the help of women, and in this they imitate the ancient deceiver - the devil, because he chose Eve as the tool with which he will block people's entry into paradise. They, in turn, shook off the dust from their feet. They did not do so without reason, but because the Judeans expelled them. The students were filled with joy and the Holy Spirit. The teachers were persecuted, and they rejoiced: such is the power of the Gospel. The sufferings of the teachers did not take away the strength of the students, but made it even stronger.
1. And it happened also in Iconium that they likewise entered the Jewish synagogue, and spoke in such a way that a great multitude of Jews and Greeks believed. 2. And the Judeans who remained disobedient incited and provoked the souls of the Gentiles against their brothers. 3. But they stayed for a long time, speaking boldly about the Lord, who testified to the word of His grace, giving signs and wonders with their hands.
Let them also enter... They did not become timid, but entered the synagogue again. With their sermons, they usually addressed both Jews and Hellenes. And the Judeans, who were disobedient, rebelled and provoked the souls of the Gentiles against their brothers. They also rebelled against the Gentiles, because they were not content with rebelling themselves. The apostles, however, did not leave the synagogue, because they did not expel them, but only argued with them. They stayed for a long time, speaking boldly. Boldness came from apostolic commitment to the work of preaching. That those who listened to them believed was the result of a miracle. However, the audacity of the apostles contributed to this to some extent.
4. And the multitude of the city was divided, and some were with the Jews and others with the apostles. 5. When both Gentiles and Judeans with their leaders rushed in to insult and stone them. 6. Realizing this, they fled to the cities of Lycaonia, Lystra and Derva and their surroundings, 7. And there they preached the gospel.
And the city crowd is divided. What happened, about which Christ spoke: Do not think that I have come to bring peace to the earth; I did not come to bring peace, but a sword (Matthew 10:34). Realizing this, they ran away. There is nothing strange in the fact that the saints run away from people who are plotting against them and think that it is better to get away from the battle which, according to the mentioned testimony, they considered illegal.
8. And a certain man in Lystra was sitting weak in his legs, being lame from his mother's womb, and had never walked. 9. This one listened to Paul speaking, who, looking at him and seeing that he had faith that he would be healed, 10. Said with a strong voice: I speak to you in the name of the Lord Jesus Christ, stand up on your feet! 11. And when the people saw what Paul had done, they raised their voices, saying in Lycaonian: Gods became like men and came down to us. 12. And they called Barnabas Zeus 21 and Paul Hermes, 22 because he led the word.
He said in a strong voice. Why in a strong voice? For the people to believe. As for the words: looking at him and seeing that he has faith that he will be healed, it seems to me that with those words he expresses the thought that Paul penetrated into his soul, because only a philosophical (i.e. wise-loving) soul could pay attention to what Paul was saying.
And he jumped up and walked. That the lame man jumped is evidence of complete healing. And when the people saw what Paul had done... Notice, on the one hand, the simple-mindedness of the Gentiles, and on the other, the malice of the Jews. The former respected the apostles as gods, while the latter persecuted them as destroyers of order.
And they called Barnabas Zeus and Paul Hermes. Do you see that the Hellenes used to make gods out of people? Remember the beginning of idolatry so that you know how to answer when they ask: where did idolatry come from? It was in this way that the Jelins made gods out of men, even in the case of the apostles. And the devil, in the beginning, tried to lead people into that impiety, saying: You will be like gods (Genesis 3:5). And since he didn't succeed at that time, he still strives for it to this day, trying to introduce polytheism everywhere.
13. And the priest of Zeus, who was in front of their city, brought bullocks and brought wreaths to the door, and with the people they wanted to make a sacrifice. 14. And when the apostles, Barnabas and Paul, heard it, they tore their clothes and jumped into the crowd shouting and saying: 15. People, what are you doing? And we are mortal men like you, who preach to you that you should turn from these worthless things to the living God, who created the heavens and the earth and the sea and all that is in them; 16. Who in past generations had let all nations go their own way; 17. However, do not leave yourself unwitnessed, doing good, giving us rain from heaven and fertile years, filling our hearts with food and joy. 18. And saying this, he hardly persuaded the people that they should not offer sacrifices (but that everyone should go to his home).
They tore their clothes. Look: they are clean everywhere and their love of glory is foreign to them. Not only do they not strive for glory, but they distance it from themselves, when they are glorified. That's how Peter said: What do you look at us, as if we made this passage through our own power or piety (Acts 3:12)? And these apostles say the same thing, but they also act with a special severity: They tore their clothes and jumped in... And we are mortal men like you. We are people, he says, but we are more than idols, because they are dead. Do you see the custom of the Hellenes, to make gods out of people? And in their books, where their ancient history is described, you will find that Zeus, the future man, made himself a god, saying that he was a god. Likewise, many of the Roman and Macedonian emperors were called divine. That is why there is no reason not to believe the ancient sayings about it, that some of the people were deceived and that some of the people were called gods, just as these people were also deceived in regard to Barnabas and Paul. And Simon the Magus was called the great power of God by the inhabitants of Samaria.
Since Paul did not pronounce the name of Jesus and did not say: "In the name of the Lord Jesus Christ, stand upright", they assumed that they were gods and not servants of God. They tore their clothes... The Jews used to tear their clothes when they heard blasphemous words. When Christ said that He was the Son of God, Caiaphas tore his garment, saying that Christ was blaspheming God. As what happened now was in some way blasphemy, the apostles, following the Jewish custom, did the same. That custom was rejected because it was not prescribed by law. And the Lord spoke to the Jews, when they would act in a similar way: Turn to Me with all your heart, and fasting, and weeping, and suing, and rend your hearts and not your clothes (Joel 2:12-13). Who in past generations had let all nations go their own way. He let them go, he says, but he does not yet say why he let them go, because he primarily stops at what was really necessary, and nowhere does he yet mention the name of Christ.
However, he did not leave himself unwitnessed, because in every generation he created such works that guided people towards justice. Without doing violence to free will, the Lord allowed all people to go as they please. He Himself, however, perfected such works, from which they, as literal beings, could know the Creator. The apostle mentions even the rain that falls every year as His witnesses.
While they were staying there and teaching, 19. Judeans came from Iconium and Antioch (and disputing publicly with them, persuaded the people to give up on them, claiming that they do not say anything true, but lie everything), and stirring up the crowd, they stoned Paul and dragged him out of the city, thinking that he had died. 20. And when the disciples gathered around him, he got up and entered the city, and the next day he went out with Barnabas to Derva. 21. And having preached the gospel to that city and won many disciples, he returned to Lystra and Iconium and Antioch, 22. Confirming the souls of the disciples and advising them to remain in the faith, and that through many troubles we must enter the Kingdom of God. 23. And they ordained presbyters for each Church, and after praying to God with fasting, they handed them over to the Lord in whom they believed. 24. And having passed through Pisidia, they came to Pamphylia, 25. And speaking the word of the Lord in Perga, they went down to Attalia, 26. And from there they sailed to Antioch, from where they were given over to the grace of God for the work they had done. 27. And when they came and assembled the Church, they told all that God had done with them, and how he had opened the door of faith to the Gentiles. 28. And they stayed there for a long time with the disciples.
He persuaded the people. Look at the frenzy of the Jews: they penetrated the people, who had shown such honor to the apostles, and convinced them to stone Paul to death. They dragged him outside the city because they were afraid. In doing so, they tried only to destroy the sermon. However, do you see Paul's fiery zeal? After being thrown out of town, he comes back to that same town. He wanted to show that, if he walked away in similar cases, he did so because he was obliged to sow the word of God and not to inflame anger. Because we must enter the Kingdom of God through many troubles. Look, no one can be justified without effort and trouble. That is why the Lord called the gate that leads to the Kingdom of Heaven narrow and narrow, i.e. full of anxiety. However, not every trouble and anxiety that overtakes us leads to the Kingdom of Heaven, but only trouble due to faith in God. The presbyter will ordain them. Teaching fasting during trials, they also followed ordinations with fasting. On the other hand, they did not appoint presbyters in Cyprus, nor in Samaria, because this was located near Jerusalem and the apostles.
And in Antioch itself, the word of God was established. Here, those who had recently believed, and especially those from the Gentiles, who needed instruction, also needed great support. Pay attention to the fact that Paul and Barnabas had episcopal rank, because they ordained not only deacons, but also presbyters. And when they came (to Antioch) and gathered the Church, they told everything that God had done with them. The apostle does not say: "what they did" but: what God did with them. How he opened the door of faith to the Gentiles. By opening the door he calls the teaching, which the Gentiles accepted through the apostles. And he stayed there for quite some time with the disciples. Since the city was big, it needed teachers.
1. And some, coming down from Judea, told the brothers: If you are not circumcised, according to the custom of Moses, you cannot be saved. 2. And when a dispute arose, and Paul and Barnabas argued with them not a little, they decided that Paul and Barnabas and some others should go up to Jerusalem to the apostles and presbyters about this matter. 3. And then they, accompanied by the Church, passed through Phenicia and Samaria, telling about the conversion of the Gentiles, and they caused great joy to all their brothers. 4. And when they came to Jerusalem, they were received by the Church and by the apostles and by the presbyters and announced everything that God had done with them, and how he had opened the door of faith to the Gentiles.
Do you see that the apostles were exposed to both external and internal trials? It was not simply about the necessity of circumcision, but: "if you are not circumcised, you cannot be saved". Paul did not say: «Why now? Do I not deserve to be trusted after I created so many signs", instead he decided to travel to Jerusalem for them.
How is it that in the Epistle to the Galatians he says: Neither did I go up to Jerusalem to those who were apostles before me (1:17)? The first time he did not come to Jerusalem alone, but was sent there by others; the second time he arrived there not to learn, but to bring others to his opinion, because from the beginning he himself was of the opinion that was later established by the council of apostles, that is, that circumcision is not necessary. And as it seemed to some Christians who came from Judaism at that time that they could not entrust the solution of this issue exclusively to Paul and as they turned their eyes to the apostles who were in Jerusalem, Paul went there. However, he did not go to learn something better, but with the intention of convincing those who said the opposite that the apostles, who were in Jerusalem, resolved the issue according to him and Barnabas.
5. Then arose some of the heresies of the Pharisees who believed, saying that they should be circumcised and commanded to keep the Law of Moses. 6. And the apostles and presbyters gathered together to examine this opinion. 7. And after much consideration, Peter stood up and said to them: People, brothers, you know that God chose from among us from the first days that from my mouth the Gentiles should hear the word of the gospel and believe. 8. And God who knows the heart, testified to them by giving them the Holy Spirit as well as to us, 9. And let no one put any differences between us and them, having cleansed their heart by faith. 10. Now, then, why do you tempt God, and want to impose a yoke on the neck of the disciples, which neither our fathers nor we could bear? 11. But we believe that we will be saved by the grace of Jesus Christ just like them. 12. Then the whole multitude was tormented, and they listened to Barnabas and Paul who told how many signs and wonders God had done among the Gentiles through them.
Some of the heresies of the Pharisees. The believers, who did not come from paganism but from Judaism, demanded that those who had received the faith be circumcised and fulfill the other commandments of the Law, related to man's carnal nature. The other disciples did not agree with them, who reasoned on the basis of the ancient law, even though they themselves were circumcised, because they tried not to make a decision according to their own desire, but for the general (common) benefit. The apostles and presbyters gathered to investigate this opinion. From this place it can be concluded that the apostles had a special dignity, according to which they were more than presbyters, because otherwise Luke would have designated them with the same name as presbyters. People, brothers, you know. Note that the grace to solve that question is given to Peter, in whom the elements of Judaism remained until that time. You know, he says. Maybe those who once accused him because of Cornelius were here, and maybe also those who entered Cornelius' home with him. That is why he calls them as witnesses.
And what does the expression: Choose between us mean? It means: in Palestine, or: in your presence. With the words: From my mouth it shows that God spoke through him, and that there was nothing human about it. God, who knows the hearts, testifies to them... He points them to the spiritual testimony. Now, then, why did you tempt God and want to impose a yoke on the disciples? Where faith cleanses the sins that proceed from the heart, there is no difference between the believers, whether they are Jews or Gentiles. That cleansing replaced circumcision; instead of physical circumcision, spiritual circumcision is given, which cleanses even secret sins through faith in Christ.
What do the words mean: Why are you testing God? It means: as if God does not have the power to save a person by faith, or: why don't you believe in God? Introducing laws is a sign of disbelief. Everyone knows that the law burdened the Israelites. The students also admitted that. And the Savior Himself pointed this out to us, saying: Come to Me, all you who are weary and burdened, and I will give you rest (Mt. 11; 28). He calls those who were under the law tired and burdened. He calls himself meek, and that was not the property of the law. There is also a passage, which is similar to this: By grace you are saved. Therefore, the law previously saved those who kept everything written in the law. Now the grace of the Lord, even without keeping the law, saves through faith.
13. And when they fell silent, Jacob answered, saying: People, brothers, listen to me! 14. Simeon (Simon) explained how God first made sure to take a people from the Gentiles for His Name. 15. And the words of the Prophet agree with this, as it is written: 16. Then I will return, and I will build the house of David, which has fallen, and I will repair its ruins, and I will raise it up. 17. That the rest of the people seek the Lord and all the Gentiles, who are called by My Name, says the Lord who creates all this; 18. All his works are known to God from the creation of the world. 19. That is why I think that there are no difficulties for those of the Gentiles who turn to God. 20. Rather, it should be written for them to beware of the impurity of idols and of fornication and of strangled things and of blood (and what they do not like others not to do). 21. Because Moses has from ancient times in all cities those who preach him, since it is read in the synagogues every Sabbath. 22. Then the apostles and presbyters with the whole Church found it expedient to choose men from among themselves and to send them to Antioch with Paul and Barnabas, Judas called Warsaw, and Silas, men prominent among the brethren. 23. And he wrote this with his own hands:
Answered Jacob, Speaking. This Jacob was a bishop, that's why he speaks after Peter. Pay attention to his wisdom: he confirms his sermon with new testimony and Old Testament prophecy. Simeon explained. This is Simeon, who prophesies in Luke's Gospel: Now you are dismissing your servant, Lord (Luke 2:29). He took a people from the Gentiles for His Name. The Lord was not pleased to take a people from the Gentiles simply, but for His Name, that is, in the name of His glory. And the words of the Prophet agree with this. Simeon was known, as a man close to him in time, but he did not enjoy the trust of the people of antiquity. That's why Jacob cites the ancient prophecy: Then I will return and rebuild the house of David that has fallen. The fall was so great that it seemed irreparable. What does that mean? Was Jerusalem rebuilt? Isn't he even more devastated? What restoration is this prophecy talking about? About the restoration after the Babylonian captivity, when Jerusalem regained importance. That's why I think that there are no difficulties, that is. not to spoil the work started.
If God has called them and if such obligations spoil that call, we oppose God. Speak with authority: I think. However, he commands them to beware of idol impurities, etc. Although these warnings are about sensual things, they were necessary. That is why Jacob primarily turned the believers away from them. Moses has since ancient times... Until the coming of the Savior, Moses was read every Saturday only in synagogues; however, after His arrival, it was read without interruption in the churches of Christ, it can be seen from there, that it is continuously read until today. In addition, if the Old Testament reading was not read in churches, the apostle would not have written so gratuitously in the Epistle to the Galatians: Tell me, you who want to be under the law, do you not obey the law (Gal. 4:21)?
The apostles and presbyters and brothers greet the brothers from the Gentiles who are in Antioch and Syria and Cilicia. 24. Since we hear that some have left us and disturbed you with their words, and disturbed your souls by saying that you should be circumcised and keep the Law, which we did not command them, 25. That is why we gathered with one accord, we found it good to send you chosen men with our dear Barnabas and Paul, 26. People who surrendered their souls for the Name of our Lord Jesus Christ. 27. Therefore, we sent Judas and Silas, so that they also tell you the same orally.
That's why we gathered unanimously, because they all decided so and write it after careful reasoning. It is significant that neither Peter nor James dared to make the decision about circumcision without the entire Church, although they considered it necessary. However, not all of them would have accepted it on their own, if they had not been convinced that it was also pleasing to the Holy Spirit. So that the delegation of Judas and Silas would not be a sign of dissatisfaction with Paul and Barnabas, praise followed: People who surrendered their souls for the Name of our Lord Jesus Christ.
28. Because it would be pleasing to the Holy Spirit and to us if we no longer put any burden on you except what is necessary. 29. To guard against sacrifices to idols and from blood and from drowning and from fornication (and what you would not do to yourself do not do to others); from this if you guard yourself you will do well. 30. Those, therefore, whom they had dispatched, came to Antioch, and having gathered the people, delivered the epistle. 31. And when they cleared, they rejoiced at the consolation. 32. And Judas and Silas, who were prophets themselves, consoled the brothers with a long speech and strengthened them. 33. And after they had spent some time there, the brothers dismissed them with peace to the apostles. 34. But Silas found it good to stay there, and Judah returned to Jerusalem alone. 35. And Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord with many others. 36. After a few days, Paul said to Barnabas: let's go back and visit our brothers in all the cities where we preached the word of the Lord, to see how they are. 37. And Barnabas wanted to take with him John called Marko. 38. And Paul demanded that the one who left them in Pamphylia and who did not go with them on the work for which they were sent, should not be taken with them.
It would be pleasing to the Holy Spirit, so that they would not think that it was the work of man. As for what was added: it was done to us as well, so that everyone would know that they too, circumcised, were of exactly the same opinion regarding the issue of circumcision. Except what is necessary. It shows that there is nothing that believers lack. On the contrary, it is enough for them to guard against sacrifices to idols, etc.
The expression: to protect themselves from drowning prohibits murder. And having gathered the people, they handed over the letter. Student progress is a consolation for teachers. Let's go back and tour... It should be noted that the duty of the leaders was to take care of those whom they enlightened with the light of the gospel, to examine whether they are sound in faith, whether they are lame and whether they should be corrected.
39. Thus anger arose, and Barnabas took Mark and sailed to Cyprus. And Paul, having chosen Sila, left, entrusted by his brothers to the grace of God. And they passed through Syria and Cilicia, fortifying the Churches.
1. Then he arrived in Derva and Lystra, and behold, there was a disciple there, named Timothy, the son of the wife of a Judean woman and the father of Jelin. 2. The brothers who were in Lystra and Iconium bore good witness to him. 3. This Paul wanted to take on the journey with him; and he took him and circumcised him because of the Jews who were in those places, because they all knew that his father was Jelin.
That's how anger arose. There was some misunderstanding between Paul and Barnabas. One stood on the ground of righteousness, and the other on the path of gentleness (= condescension). Both of them, however, had one goal - serving the religion. The cause of the misunderstanding was as follows.
On the evangelical journey from Palestine to Perga Pamphylia, they were accompanied by a certain Marko, who, as a weak man, separated from the apostles and returned to Palestine. However, he did not renounce Christ, but he gave up on the further journey, as an act that was too pornographic for him. Paul and Barnabas returned with abundant fruits of faith and piety, and to the Church, which was in Jerusalem, they announced the conversion and repentance of the Gentiles. When Paul and Barnabas began to be praised for their feat, Mark was saddened and confused in his soul, because he thought: "If I had been with the apostles, I would have been a partaker of their glory." That's why he wanted to travel with them again. Barnabas accepted him as a penitent, and Paul insisted that they should not take with them to the Lord's work a man who could not be their companion before that. The difference of opinion did not, therefore, have the character of injustice, but of justice, and arose from a misunderstanding. Paul demanded justice and Barnabas philanthropy. Diverging in opinion, they converged in the feeling of piety.
They did not differ according to faith and convictions, but according to human misunderstanding. It happened according to God's arrangement that, as soon as they parted, Barnabas would take Mark with him and go his own way. However, Paul's strict punctuality was also beneficial to Mark, because he tried to erase the previous omission with his zeal. Paul advised the Churches not to accept Mark, but not to make him sad, but to make him more zealous. When he saw that Marko had advanced in zeal and that he had justified himself with his later actions, he began to accept him with approval and said: Marko, the nephew of Barnabas, greets you, for whom you received a command - if he comes to you, receive him (Col. 4:10).
We notice the same thing among the prophets, that is, we notice diversity in opinions and natures. So Elijah is strict and Moses is meek. It is the same here: Paul is more persistent than Mark. However, look at this: he is also indulgent. He demanded, he says, but not: "he was angry", because he persistently demanded that Marko not be taken. So what? Did Paul and Barnabas part as enemies?
Not at all. In Paul's Epistles, you will find that even after that Barnabas received many praises from Paul. It even seems to me that they parted by mutual agreement, saying to each other: why don't you want what I want, so that we don't quarrel, let's choose to preach in different areas. So they did, yielding completely to each other. It was written for our edification, to prevent us from falling, for we, as men, cannot do without quarrels. It is necessary, however, to make mutual concessions in discussions. For Mark, however, that discussion was even more useful. Paul's severity corrected him, and Barnabas' indulgence strengthened him not to abandon his calling. Therefore, Paul and Barnabas argued, but one consequence arose from the argument - a benefit. Seeing Paul, who decided to part with Barnabas, Marko was very afraid and blamed himself. Looking at Barnabas, who protected him so much, Marko fell in love with him.
The student corrected himself by means of a discussion among the teachers, so far was that discussion from serving as a scandal. They passed through Syria and Cilicia, fortifying the Churches. Before he went to other cities, he visited those who had already received the word of God. This is how we act: we teach the first people first, so that they are not an obstacle for the latter. There was a student there, the son of Jelin. It is significant that the Judeans disregarded the law so much, that they gave their daughters to Jeline women and married Jeline women. And he took him and circumcised him for the sake of the Jews. Paul's wisdom is admirable. He, who fought so hard against the circumcision of the Gentiles and who encouraged everything until they resolved this issue, circumcised his disciple. He not only did not forbid others to do it, but he did it himself. In every act he had benefit in mind, and he did nothing without a goal. One should also admire how Paul persuaded him to be circumcised. Because of the Jews who were in those places, because they would never agree to listen to the word of God from the uncircumcised. And what happened?
Pay attention to the justification of this procedure. Paul circumcised Timothy because of this, to undo the circumcision. He did not support circumcision, but wanted to do a great task that was pleasing to all the apostles because, if Timothy was not circumcised and if he was a teacher of the Jews at the same time, everyone would turn away from him. If the Judeans condemned Paul so strongly because of Trophimus of Ephesus because they thought that Paul brought him into the church (and he was Jellin), then what would Paul himself have to endure if there was an uncircumcised man with him as a teacher? Look at this: he is justified in the opinion of the apostles, and he speaks in the church about the fulfillment of that justification. He did everything for the salvation of the Jews. By all accounts, it can also be pointed out that Peter also disguised himself with the mask of Judaism. It did not harm the apostles in the least. On the contrary, the fact that the Judeans had such teachers who, according to their opinion, kept the law, served as the reason for their conversion and the beginning of faith in Christ.
4. And when they passed through the cities, they taught them to keep the rules established by the apostles and presbyters in Jerusalem. 5. Thus the Churches were strengthened in their faith and their number increased every day. 6. And when they passed through Phrygia and the land of Galatia, the Holy Spirit forbade them to speak the word in Asia. 7. Having reached Mysia, they tried to go to Bithynia, but the Spirit did not allow them. 8. And when they passed Mysia, they went down to Troas. 9. And a vision appeared to Paul at night: there was a Macedonian man standing and begging him, saying: Go over to Macedonia and help us! 10. And when they see the vision, we immediately look to go out to Macedonia, because we understand that the Lord has called us to preach the gospel to them. 11. When we left Troas, we arrived straight to Samothrace, and the next day to Neapolis, 12. And from there to Philippi, which is the first city of that part of Macedonia, a Roman settlement.
We stayed in that city for several days. They are taught to follow the rules. It is said that they keep the rules - not the secrets of ova-incarnation, but the instruction to guard against idol sacrifices and blood, strangled and fornication, and what concerns the organization of a proper life. Forbid the Holy Spirit to speak the word in Asia. Why they were forbidden to preach in Asia - he doesn't talk about that. However, he speaks of the fact that they were forbidden, and thus teaches us to obey and not to ask for an explanation. This shows us that they often acted in a human way. The Spirit forbids the apostles to preach in Asia and Bithynia, because he foresaw that the heresy of the spirit fighters would dominate the inhabitants there. 23 And a vision appeared to Paul at night: there was a Macedonian man, etc. Paul does not receive revelation through an angel, like Philip and Cornelius, but in a vision, in a way that is more human. Where it is easy to convince, a more human way is used, and where a greater effort is needed, revelation takes a more divine form. It should be noted that Luke was also in those cities with Paul.
This can be seen from the fact that the latter (Luke) mentions himself with the former (Paul) and says: We looked, we drove away, we arrived.
13. And on the Sabbath day we went outside the city to the river, where it was believed that there was a place of worship, and sitting down we spoke to the women who had gathered. 14. And a certain God-fearing woman named Lydia, a seller of porphyry from the city of Thyatira, listened; the Lord opened her heart to listen to what Paul was saying. 15. And when she and her household were baptized, she asked us, saying: If you think that I believe in the Lord, enter my house and stay. And force us.
On the river. This most likely happened because there, due to the small number of Jews, there was no synagogue, so those among them, who were particularly pious, secretly gathered outside the city, on the river. As a people who were more in favor of a carnal way of life, the Judeans, where there was no synagogue, prayed outside of it, designating a place for it - they prayed on the Sabbath, when the people usually gathered. If you think I believe in the Lord. Look at how wise this woman is: from the beginning she testified herself that God called her. Pay attention to her modesty. She is a simple woman, and it is said that she was a seller of porphyry, that is, objects dyed purple. The writer is not shy about mentioning her profession. She does not say: if you have seen that I am respectable or that I am a pious woman, but says: If you think that I believe in the Lord. If I believe in the Lord, I believe in you all the more. She did not simply invite them to her home, but left it to their will, although she was very persistent in her desire.
16. It also happened when we were going to pray that we were met by a slave girl who had the spirit of fortune-telling and fortune-telling and brought her masters a great profit. 17. She followed Paul and us and shouted, saying: These people are the servants of the Most High God, who show us the way of salvation. 18. And they did this for many days. And when Paul got bored, he turned and said to the spirit: I command you in the name of the Lord Jesus Christ, come out of her. And he went out at that hour. 19. And when her masters saw that there was hope of their gain, they took Paul and Sila and dragged them to the square before the chiefs. 20. And when they brought them to the governors, they said: These people are disturbing our city, and they are Jews. 21. And they preach customs which it is not proper for us to accept or create, because we are Romans.
Which had a spirit... What kind of demon is that? They call him, according to the place, the god Python. 24 He wanted to lead the apostles into temptation. By the way, it is the woman Pythia, who is said to have sat with her legs spread on Apollo's tripod and that the evil spirit, appearing from the hollow under the tripod, penetrated her and brought her into rapture. Then she became frantic, foam came out of her mouth, and in a state of such ecstasy (frenzy) she uttered incoherent words. These people are servants of the Most High God. Oh, impure souls, if you already know that they reveal the way of salvation, why don't you move away from them? And when Paul gets bored, that is. when he became anxious and worried. Closing her mouth, although she spoke the truth, he teaches us not to accept the demons, even if they seem to protect the truth, but, on the contrary, to cut off every occasion for the scandalous and not to listen to anything they say. If Paul had paid attention to the testimony of that spirit, then this spirit would have deceived many of the believers. That is why Paul did not accept his testimony at first and rejected it, he will not lie down to increase the number of his signs.
However, as the spirit persisted, Paul commanded him to come out of the girl. Therefore, the spirit worked cunningly, and Paul wisely. And when her masters saw that the hope of their gain had come out. Money is always the cause of evil. In order to get rich, this girl's masters wanted her to be possessed by a demon. Look: they don't even want to recognize the demon, because they are overwhelmed only by their passion: avarice. The demon said that these people are servants of the Most High God, while they (the masters) say: These people are disturbing our city. The demon said, that they announce the way of salvation, and the masters of this girl say that they preach customs, which it is not appropriate for us to receive.
22. And the people fell upon them, and the princes tore their clothes, and ordered them to be flogged. 23. And after they had beaten them many times, they threw them into prison, and commanded the jailer to guard them well. 24. Having received such a command, he threw them into the lowest dungeon and put their feet in stakes. 25. And around midnight, Paul and Silas prayed and glorified God, and the slaves listened to them. 26. Suddenly there was a great earthquake, so that the foundations of the dungeon shook; and immediately all the doors opened and everyone's shackles fell off. 27. And when the jailer woke up and saw the prison door open, he took out a knife and wanted to kill himself, thinking that the slaves had escaped. 28. And Paul shouted with a loud voice saying: Do not do yourself any harm, because we are all here! 29. And he, calling for a lamp, ran in and fell trembling before Paul and Silas. 30. And having led them outside, he said: Gentlemen, what must I do to be saved? 31. And they said: believe in the Lord Jesus Christ and you and your whole household will be saved! 32. And they spoke the word of the Lord to him, and to everyone in his house. 33. And taking them at that hour of the night, he washed their wounds; and immediately he and all his people were baptized. 34.
And he brought them into his home and set the table, and he rejoiced with all his household that he had believed in God. And the people fall on them.
Paul's work was to work miracles and to teach, and Silas also participated in the danger with him. Know that even the demons know that the crucified Jesus is the supreme God and that Paul is his servant, which he himself claimed, saying: Paul, the servant of Jesus Christ (Romans 1:1). Suddenly there was a great earthquake, so that the prison guard woke up. The dungeon doors opened, and what happened stunned him. The slaves, however, did not see it, otherwise they would all have run away. In order not to make it seem to the jailer that this happened by itself, the earthquake was followed by the opening of the doors, testifying to him the strangeness of the phenomenon. Believe in the Lord Jesus Christ and you and your whole household will be saved. Paul didn't even rest in prison, but there he won over the jailer and made this enslavement useful. And taking them at that hour of the night, he washed his face. The jailer washed their wounds, while he himself was washed of sins. And he rejoiced with all his household that he had believed in God, although he had received nothing but good words and good hope.
35. And when the day came, the dukes sent servants, saying: Let those men go. 36. And the jailer reported these words to Paul: The governor has sent for you to be released. Now, therefore, go forth and go in peace. 37. And Paul said to them: They beat us publicly without trial, men of Rome, and threw us into prison; and now they secretly want to let us go? Not like that, but let them come and take us out themselves. 38. And the servants said these words to the dukes; and they were afraid when they heard that they were Romans. 39. And when they came, they apologized to them, and when they brought them out, they begged them to leave the city. 40. And when they came out of the prison, they came to Lydia, and when they saw the brothers, they comforted them and left.
And Paul said to them... Even after the governors ordered it, Paul did not come out of the dungeon. However, in order to teach Lydia, the porphyry seller, and the others, he intimidates the dukes, lest they think that they have been freed at someone's request. He even accuses the dukes for publicly beating them - they, who have not been accused of anything, and are Roman citizens at that. Do you see that they often acted the way ordinary people often act? Paul said that (that is, that they were Roman citizens and that they were not accused of anything) so that it would not appear that they were acquitting him as a harmful and accused man for something.
As for the jailer, it is Stephen whom Paul mentions in the First Epistle to the Corinthians, when he says: And I baptized the house of Stephen (1 Cor. 1:16). And when they came out of the dungeon, they came to Lydia, and seeing the brothers, they comforted them and left. It was not appropriate to leave the woman, who had shown them hospitality, in a state of unrest and worry. Regardless of the persuasion of the dukes, they did not want to go far without first visiting the simple woman and the others, whom they called brothers.
Oh, how great is their humility and love!
1. Having passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2. And Paul, according to his custom, went in to them, and for three Sabbaths he debated with them about the Scriptures. 3. Revealing and proving to them that Christ had to suffer and rise from the dead, and that this Jesus, whom I preach to you, is the Christ. 4. And some of them were convinced, and joined Paul and Silas, and a great multitude of pious Jelinas, and not a few of respectable women. 5. And the Jews, who did not believe out of jealousy, took some wicked people from the street, and having gathered a crowd, alarmed the city, and attacked Jason's house, and demanded that they be brought before the people. 6. And when they did not find them, they dragged Jason and some of the brothers in front of the elders of the city, shouting: These who have disturbed the world have also come here. 7. Jason received them; and these all work against Caesar's commandments, saying that there is another king, Jesus. 8. And the people and the elders of the city were disturbed when they heard this. 9. But when Jason and the others had satisfied them with an answer, they let them go.
Having passed Amphipolis and Apollonia. By the way, they pass through smaller towns and hurry to bigger ones, because the word had to spread to the nearby (larger) towns. They came to Thessalonica, where there was a Jewish synagogue. Although Paul said: Behold, we are speaking to the Gentiles (13; 46), he did not leave the Jews either, because he was very sorry for them. Revealing and proving to them that Christ had to suffer and rise from the dead. Above all, he preaches to them about suffering, because he considered it salutary. And many of the pious Jelins. He calls the Judeans who spoke the Greek language pious Greeks. He calls them pious because they kept the law. Or by that he means the settled Jelines, who joined the Judeans. These all work against Caesar's commandments, saying that there is another tr, Jesus. This is exactly how their fathers accused Jesus, saying that he calls himself king. The first ones, however, had some legal justification, because the accused was still alive.
What did these count on in their lie, when they said of the apostles that they call Jesus king, Who according to their opinion had died and whom earthly kings no longer had to fear for anything, because they saw that He no longer appeared at all?
10. And the brothers immediately sent Paul and Silas to Veria at night; when they arrived, they entered the Jewish synagogue. 11. These were more noble than those in Thessalonica; these received the word wholeheartedly, searching the Scriptures every day to see if it was so. 12. This is what many of them believed, as well as prominent Jelin women, and not a few people. 13. And when the Jews of Thessalonica found out that Paul was also preaching the word of God in Beria, they came there too, rioting and troubling the people. 14. And the brothers then immediately sent Paul to go to the coast; and Silas and Timothy remained there. 15. And the companions brought Paul to Athens, and having received orders for Silas and Timothy to come to him as quickly as possible, they returned.
They were nobler, that is. they were more human. Searching the Scriptures every day, is it so. They did not search the scriptures as unbelievers (for they already believed), but as those who did not know the prophetic traditions. Investigating the Scriptures and discovering that the events concerning the Lord's incarnation were in agreement with the ancient prophets, they grew even stronger in faith. And the brothers immediately sent Paul... all the way to Athens. The apostles did not stay away from danger because of fear, but according to God's advice, so, for example, that time they already stopped preaching, and they no longer worried their enemies. From the fact that Paul went away, a double benefit resulted: the anger of the enemy was extinguished, and the preaching spread much further. And as for that, if they sent only Paul, it was because they were afraid that something might happen to him, because he was in charge. In this way, grace did not always cooperate with them - sometimes it encouraged them, and sometimes left them to take care of themselves.
16. And while Paul was waiting for them in Athens, his spirit was enraged at the sight of the city full of idols. 17. And they reasoned with the Jews and with the devout in the synagogue, and in the square every day with those whom they met. 18. And some of the Epicurean philosophers 25 i
from point 26 they argued with him; and some said: What does this nonsense want to say? And the other: He seems to be a preacher of other gods. Because they preached the gospel about Jesus and the resurrection. 19. So they took him and led him to the Areopagus, saying: May we know what kind of new teaching you are teaching? 20. Because you throw something new into our ears; therefore, we want to know what it could be. 21. And all the Athenians and settled foreigners were not interested in anything else, except to say or hear anything new.
His spirit is angry. The term "get angry" here should not be understood as anger, because a gift of grace is far from anger and resentment. What, then, do the words: "get angry" mean? He was disturbed, he could not bear it, he was worried. Some of the Epicurean and Stoic philosophers argued with him. The Epicureans said that everything exists without divine providence. Directing his sermon primarily against them, Paul goes on to say: He (God) gives everyone life and breath and everything (v. 25), he has set predetermined times and limits of their stay (v. 26), and in this way proves the deliberation of God. While he was saying that, the philosophers did not mock him, because they did not even understand anything that was said. How could people believe in the apostles, who saw God in the flesh and bliss in the flesh with dreamy pleasures? And some of them said: What does this nonsense want to say? It is said that the name "empty letter" was borne by an insignificant bird, which had a habit of collecting grain at crossroads. Holding his head high and proud of his ostentatiousness, the philosophers compared Paul to that bird.
The wise are called unreasonable, says the Stories. Therefore, since the "idler" was a worthless bird, unsuitable for both eating and entertainment, vain people were called idlers. And the other: he seems to be a preacher of other gods. This is due to the fact that under Resurrection they meant a goddess, because they also respected some women as goddesses. They took him to the Areopagus. They didn't take him to that place to learn from him, but to punish him, because the murderers were judged there. This place is called Areopagus, that is Ares's (Mars') Hill, because Ares (Mars) was punished there for adultery. Pag is the name for an elevated place, because that courthouse was located on a hill. It should be noted that these philosophers, although they spent all their time preaching and listening to others, considered what Paul communicated to them as a novelty, which they had not yet heard. If he preached how a man was crucified, it would not be new; however, as he preached that he was crucified and raised by God, that was truly new.
22. And Paul standing in the middle of the Areopagus said: Men of Athens, by all accounts I see that you are very pious. 23. Because passing by and observing your sanctuaries, I also found an altar on which was written: To the Unknown God. That, then, whom you unknowingly respect, that is what I preach to you. 24. The God who created the world and all that is in it, who is the Lord of heaven and earth, does not dwell in churches made by hands, 25. Nor does He receive favors from the hands of men, as if He needed something, who Himself gives life and breath and everything to all. 26. And he created from one blood every nation of mankind to dwell on all the face of the earth, and he set in advance certain times and limits of their stay. 27. If they were to seek the Lord, would they not touch Him and find Him, although He is not far from any of us. 28. Because in Him we live, and move, and are; as some of your poets have said: because we are His offspring. 29. When, therefore, we are the offspring of God, we should not think that the divinity is like gold or silver or stone, cut according to the skill and imagination of man.
That you are very pious. In the Greek language, it means one who fears demons, who deifies everything, wood, stone, and spirits. It seems as if the apostle is praising them. However, he actually calls them superstitious, instead of calling them pious. That's what he called them because of the altar. They installed the altar for the following reason. Once a war broke out among the Athenians with their enemies. Suffering defeat, they retreated. As they were in the habit of holding games in honor of the demons, one of them came to them and said that he had not yet seen any honor from them. That's why he got angry with them and caused their defeat. They built a church to that demon and, as if they were afraid that the same thing would happen to them again, if they passed by a god unknown to them, they set up an altar with the inscription: to an unknown God, saying that if there is another god that they do not know, then let this altar be consecrated in his honor. Perhaps he will be merciful to us even though we do not respect him, since we do not know him.
The full inscription on the altar was as follows: "to the gods of Europe, Asia and Libya: to an unknown and foreign God." Passing by and observing your shrines. In the city he did not find the divine book, but the altar that stood there. Using the inscription on the altar, he toppled the altar itself. What else could he do? All the Yelins were in disbelief. If he had started talking with them about the basics of the Gospel teaching, they would have started to ridicule him. If he spoke on the basis of the prophets, they would not believe him. He subdued the weapons of the enemy with his weapons. This is exactly what he says: I was like a lawless man with lawless men. He saw the altar, and turned the inscription on it to his advantage and, more importantly, changed the minds of the Athenians. On the altar, he says, it was written: to an unknown God. Passing by and observing your shrines. Who was that unknown God, if not Christ? So the Athenians wrote it in the name of Christ? If they had written it in the name of Christ, Paul's success in converting them would not have been anything strange.
No, they wrote it with a different purpose, and Paul knew how to attribute a completely different meaning to the inscription. However, it should also be said for the sake of which god they wrote: to an unknown God. They had many gods, both their own and those of others. Some were introduced to them by their mothers and some by neighboring peoples. As, therefore, in the beginning they did not accept all the gods, but gradually introduced them - some were introduced by their fathers, some by their grandfathers and some were introduced in their time - gathering them together, they said: just as we did not know those gods before and then we came to know them, so, perhaps, there is another God that we do not know. Because we do not know Him, even though He is God, we make a mistake because we neglect and do not respect Him. For this reason, they set up an altar and placed an inscription on it: To the unknown God, saying with that inscription that if there is another God, whom we do not know, we will also honor him. Note the overabundance of fear of demons. That is why Paul says: From everything I see you are very pious (superstitious), because you respect not only those demons you know, but also those you have not yet met.
Capturing their thoughts in this way, he directed them to Christ. Whom you honor without knowing, that is what I preach to you. The Athenians intended to accuse Paul, saying: you are introducing a new teaching, you are introducing a God whom we do not know. As a result, wanting to free them from suspicion and to show that he is not preaching a new God, but the one whom they had previously honored by serving, he says: "You have preceded me, and your service to this God has preceded my preaching, because I am announcing to you the God whom you, knowing Him, revere." The God who created the world... He uttered one sentence, and undermined all the assumptions of philosophers. The Epicureans claim that everything was made of itself and of atoms, and he (Paul) says that the world and everything in it is the work of God. He does not dwell in churches made with hands. In order not to think that he is not preaching one of many gods, Paul corrects what was said and adds: He does not dwell in churches made with hands, but in the human soul. What does that mean? Did He not dwell in the Jerusalem temple? He did not live there, but acted there.
How did the Judeans serve him with the help of human hands? They did not serve Him with their right hand, because He does not require what is sensible, as if He needed it. I do not eat, he says, the flesh of bullocks, etc. He does not need anything, because He Himself gives life and breath to everything. These are two proofs of divinity, that is, the fact that God does not need anything and that He gives everything to everyone. Here Paul also shows that God is not the father, but the creator of the soul. He set ahead certain times. He set them to seek the Lord, but not always, but at certain times. Paul shows either that now they have found without seeking, and that when they sought they did not find, and he points out to them that He is obvious, like some object placed in a visible place, because it is impossible for heaven to be here without it being there elsewhere. It is also impossible for it to exist at this time and not exist at another time. Therefore, at any time and in any place the Lord can be found. God has arranged it in such a way that we do not encounter any obstacles in this, neither in terms of place, nor in terms of time.
The fact that the sky is everywhere and is set for all time had a particularly strong effect on the listeners. The Lord is so close to us, says the apostle, that we cannot live without Him.
In Him we live, and move, and are. The closeness of the Lord is proved through a sensory example: it is impossible, he says, not to know that the air is everywhere, and that it is not only near each of us, but also within us. The fact that we have received life from God, that we act and do not perish - all this is called God's consideration and care for us. As some of your poets have said. A wise man, Aratus, said of Zeus: we are his race. The apostle says this about the Creator, in no way claiming that the Creator and Zeus are one, but applying that expression precisely to the Creator, just as he called the sacrificer His, and not the sacrificer of the one whom the Athenians respected. He called us the race of God, that is, His closest relatives, because God was pleased to appear on earth as one of our race. He did not say: "You must not think that the divinity should be similar to gold or silver", but calmly expressed: We should not think. Notice how he introduced a supernatural object into his speech, because we combine the idea (concept) of the body with the idea (concept) of distance.
30. But not looking (lit. neglecting, neglecting) God at times of ignorance, now commands all people everywhere to repent; 31. Because he established the day in which he will judge the universe in justice, through the Man whom he determined and gave to all the measure by raising him from the dead. 32. And when they heard about the resurrection of the dead, some mocked and others said: let's hear you again about that. 33. And so Paul departed from their midst. 34. And some people agreed with him and believed, among whom was Dionysius the Areopagite, and a woman named Damara, and others with them.
In times of ignorance. He does not speak about the dead, but about those to whom he preached. That's why he didn't say: "he overlooked the times", but: not looking, that is, neglecting, neglecting the times. It doesn't even say: "You voluntarily committed a crime", but: You didn't know. He therefore preaches to the hearers, not demanding that they be punished as men worthy of punishment, but calls them to repentance. Because he established the day on which he will judge the universe. Inevitably, he says, he will judge all actions and thoughts, through the Man whom he appointed to be the Judge of the living and the dead. It is the incarnate (personified) Lord. Having heard the great and sublime truth, they did not say a single word to Paul, but mocked the resurrection. Carnal man does not receive what is from the Spirit of God (1 Cor. 2:14). And so Paul left their midst. That's right. How? Convinced by some, and ridiculed by others. Some believed, among whom was Dionysius the Areopagite. The courthouse was located on the hill of Mars, outside the city. The Areopagites judged all offenses and all crimes. That is why Paul, as a preacher of other gods, was taken to the Council of the Areopagus.
However, one of the members of the Areopagus at that time, the divine Dionysius, by the right of a judge gave his vote for the truth and, saying goodbye to the unreasonable, solemn assembly of the Areopagites, was worthy to be enlightened by the light of truth. Although Greece was under Roman rule at that time, Athens and Lacedaemon had their own independence (autonomy). That is why the office of judges in Athens was performed by the Areopagites. The teaching about salvation was transmitted to Dionysius through Paul, and as a teacher of the students he was led by the great Hierotheus.
1. And then Paul left Athens and came to Corinth. 2. And he found a Jew named Aquila, a native of Pontus, who had just come from Italy, and his wife Priscilla, because Claudius had commanded that all the Jews should leave Rome, and he came to them. 3. And since he was of the same trade, he stayed with them and worked, because their trade was making tents. 4. And they debated in the synagogue every Sabbath, and convinced the Jews and Greeks. 5. And when Silas and Timothy came down from Macedonia, Paul's troubled spirit testified to the Jews that Jesus is the Christ. 6. But when they resisted and played the harlot, he shook off his clothes and said to them: Your blood be on your own heads; I am clean, and henceforth I go to the Gentiles.
He came to Corinth. The Spirit brought him to Corinth and he should have stayed in Corinth because the Athenians, although they liked to listen to the news, did not pay attention to the truth. Namely, they did not care about the essence of things, but only about always being able to say something. Therefore, Paul thought it was enough to just throw the seed there. Because Claudius had commanded. In the time of Nero, Paul ended his life as a martyr, and in the time of Claudius, a war broke out against the Jews, so that they, as dangerous people, were persecuted from Rome. That is why Providence arranged for him to be taken there as a captive instead of being expelled from there, as a Judean. And since they were of the same trade, they stayed with them and worked. He stayed with them, because he found a comfortable refuge there. It was more comfortable for him than the imperial bedchambers, just as a palestra (exercise room) is more useful for an athlete than soft carpets, and just as an iron sword is more useful for a soldier than a golden one. He shook off his clothes and said to them - that he would not only frighten them with words, but also with actions. Your blood be on your heads. An obscure saying.
I think Paul says the following: "Anyone who renounces Christ, who is life, becomes a suicide, because he passes from life to death and, by causing himself to be killed, in a way sheds his own blood." Therefore, he says the following: "Because you are killing yourselves with unbelief, you yourselves will answer before the court, because there is no fault of mine in it." From there it can be concluded that a suicide is punished before God as a murderer.
7. And leaving thence, he came to the house of one named Justa, who worshiped God, whose house was next to the synagogue itself. 8. And Crispus, the elder of the synagogue, believed in the Lord with all his household, and many of the Corinthians who listened believed and were baptized. 9. And the Lord said to Paul in a vision at night: Do not be afraid, but speak, and do not be silent. 10. Because I am with you, and no one will dare to do you harm, because I have many people in this city. 11. And he stayed there for a year and six months, teaching them the word of God.
Whose house was the synagogue itself. That's exactly why they got fired up with faith, i.e. because Paul was in the neighborhood. Crispus, the elder of the synagogue, believed in the Lord. This is the same Crispus, about whom Paul speaks: I did not baptize any of you, except Crispus and Gaius (1 Cor. 1:14). Don't be afraid, but speak, and don't be silent... The Lord finally tells Paul what he especially needed, because nothing saddened him more than not believing.
12. And when Gallio 27 was governor in Achaia, the Judeans attacked Paul with one accord and brought him to court, 13. Saying: This man persuades people to honor God contrary to the Law. 14. And when Paul was about to open his mouth, Gallio said to the Jews: If there had been any injustice or evil deed, I would have obeyed you, O Jews; 15. But when it comes to words and names and your law, see for yourself, because I will not be the judge of that. 16. And drove them out of the courtroom. 17. Then all the Hellenes seized Sosthenes, the elder of the synagogue, and brought him before the court, and Gallio cared nothing for it. 18. And Paul stayed a few more days, then said goodbye to his brothers and sailed to Syria, and with them Priscilla and Aquila; and he shaved his head in Xichreia, because he had made a vow.
The Judeans attacked with one accord... So, how did they attack, someone will ask. By taking him by surprise. However, they did not dare to do anything, instead they took him to the governor (proconsul). He, in turn, chased them out of the courtroom. It seems to me that it was one of the human people. As for beating Sosthenes, they did it either because he, like Crispus, the elder of the synagogue, was devoted to Paul, or because in their frenzy they went so far that, forgetting their intentions, they began to beat Sosthenes instead of Paul. Perhaps they also beat him because they wanted to kill Paul and Sosthenes did not allow them to do so. They beat Sosthenes and acted unlawfully with regard to the elder himself, saying the following in such a way: "If everyone does what he wants, and if the Law no longer exists, then we will beat him too." The proconsul (governor) did not stop them, but allowed them to beat each other. If they had acted like that towards another nation, and not towards themselves, he (the governor) would have certainly made them understand.
He sailed to Syria and with them Priscilla and Aquila; and he cut off his head in Xichreia, because he had made a vow. As it seemed to the Jews that he was teaching deviation from the Law, and as many abhorred him and did not accept his preaching, he did this in the Jerusalem temple with a lofty purpose. This is the same thing that he said: To those who are without the law I became as without the law... to win those who are without the law (1 Cor. 9:20). Because he had made a vow. A vow of renunciation is implied. He made a vow that he would cut off his hair, so that he would no longer dedicate his actions to worldly things, but to dedicate himself to the Church as a man who lives according to God. And Aquila, also according to the vow, cut off his hair, because that was what those who wanted to live pleasing to God did. In addition, it was an ancient custom of the Jews. That is why the monastic tonsure is expedient.
19. And he arrived at Ephesus, and left them there, and he entered the synagogue and talked with the Jews. 20. And when they begged him to stay with them for a longer time, he did not agree. 21. But he said goodbye to them, saying: I must by all means spend the coming holiday in Jerusalem; but if God wills, I will return to you again.
He left them there. He left Aquila and Priscilla in Ephesus, undoubtedly so that they would teach there because, staying for a long time with Paul, they had learned a lot. I will get back to you. Being a prophet and knowing that he should return, Paul promised to return to Ephesus. Lest any one act thus through unreason, making an irresponsible promise to do this or that, Paul taught us not to make any promise for the future without adding the words: if God wills, for no one knows what the next day will bring. That is why he is foolish who does not limit his promise to the words: if the Lord wills, because if someone makes a promise with confidence, which he will inevitably do, he will happen to hear the following words: This night they will ask for your soul from you (Lk. 12; 20), and what you promised, how will you fulfill it?
And he drove away from Ephesus, and Aquila and Priscilla remained in Ephesus. 22. And having alighted in Caesarea, he went out and saluted the Church, and went down to Antioch. 23. And after remaining for a while, he went out and passed through the country of Galatia and Phrygia in order, fortifying all the disciples.
Visiting the believers and strengthening them was Paul's daily custom, so that if he found that they were weak, he would lighten their burden by teaching them.
24. And there came to Ephesus a certain Judean named Apollos, a native of Alexandria, a man eloquent and strong in the Holy Scriptures. 25. This one was directed to the Way of the Lord and speaking (flaming), in the spirit, he spoke and taught the truth about the Lord.
Some claim that this Apollos is Apollos, the Corinthian bishop, about whom Paul writes: And as for brother Apollos, I begged him a lot... (1Cor.16:10) and I planted, Apollos planted, but God made it grow (1Cor.3:6).
Only John's baptism was known. 26. And this one began to preach boldly in the synagogue. And when Aquila and Priscilla heard him, they accepted him and explained the Way of the Lord to him even more precisely. 27. And when he wanted to cross Achaia, the brothers encouraged him and wrote to the disciples to receive him. And when he came there, he helped a lot to those who believed in the grace. 28. Because he strongly refuted the Jews in front of the people, proving from the Holy Scriptures that Jesus is the Christ.
If Apollos was baptized only with John's baptism, in what way was he aflame with the Spirit? The Holy Spirit was not received in that way. If his followers needed John's baptism, then he needed it far more. What, then, shall we say to that? It seems to me that he is one of the hundred and twenty who were baptized together with the apostles. If this is not the case, then the same thing happened to him, as happened to Cornelius. The baptism of John called for repentance, but it did not at the same time forgive sins, because the difference between the baptism of John and the baptism of believers is that the baptism of believers grants forgiveness of sins. Believing, he is baptized in the name of the Father and the Son and the Holy Spirit, and he is cleansed of all the delusions that preceded the baptism. If those who were baptized by John did not have the Holy Spirit, how was Apollos, baptized only by John's baptism, burning with the spirit? In that case, even if he was burning with the Spirit, he did not have the Holy Spirit, because he neither spoke in different languages nor prophesied; it is one thing to be aflame with the Spirit, and another to have the Holy Spirit.
The one who has the Holy Spirit has Him in himself, and the Spirit Himself speaks to him from the inside, from the heart, as he also spoke to the apostles, sometimes forbidding them and sometimes commanding them to speak the (evangelical) word. The one, on the other hand, who is burning with the Spirit, perfects something under the guidance of the Spirit, through enlightenment and external encouragement. Because he strongly refuted the Jews in front of the people... To refute in front of the people meant to show courage; to strongly refute means to show force, and to refute on the basis of Scripture means to testify about one's knowledge; courage achieves nothing without force, just as force achieves nothing without courage.
1. It happened again, when Apollos was in Corinth, that Paul was passing through the upper countries, and he came to Ephesus, and finding some disciples, 2. He said to them: Did you receive the Holy Spirit when you believed? And they said to him: We have not even heard that he has the Holy Spirit. Z. Aon said to them: In what, then, were you baptized? And they said: In John's baptism. 4. And Paul said: John baptized with the baptism of repentance, telling the people to believe in the One who is coming after him, that is, in Christ Jesus. 5. And when they heard that, they were baptized in the Name of the Lord Jesus.
We didn't even hear that he has the Holy Spirit... These, who didn't even know that the Holy Spirit exists, were very different from the other disciples because it is clear from the following words: to believe in the One who comes after him, that they did not even believe in Christ. He did not say that John's baptism was void, but that it was imperfect. How did they, being in Ephesus, receive the baptism of John? Perhaps at that time they traveled to Jerusalem and returned from there without learning about Christ. He does not say to them: "Do you believe in Christ", but: Did you receive the Holy Spirit when you believed? Paul knew that they did not have the Holy Spirit, but he wants to tell them so, so that they find out what they were deprived of and ask for it themselves.
6. And when Paul laid his hands on them, the Holy Spirit descended on them, and they spoke and prophesied. 7. And there were only about twelve people.
They did not see the Spirit, because He is invisible; however, some evidence of His presence, which could be perceived by the senses, was the gift of tongues. One spoke Persian, another Roman (Latin), and the third some other language. And by the external signs it was visible that the Spirit was speaking in each of them.
8. And he entered the synagogue and spoke boldly for three months, arguing and convincing about the Kingdom of God.
What does it mean: boldly? That he exposed himself to dangers or that he began to speak even more clearly, without concealing (lit. not overshadowing) his teaching. Look: he (Paul) everywhere enters the synagogues and always leaves in the same way, because everywhere he wanted to take advantage of the opportunity.
9. And when some remained persistent and did not believe, blaspheming the Way of the Lord in front of the people, he withdrew from them and separated the students, and led discussions every day in the school of a certain Tyrannus. 10. And this lasted for two years, so that all who live in Asia heard the word of the Lord Jesus, both Jews and Greeks.
Blaspheming the Way... Luke calls Christ the Way, who is said to be the Way. Or he calls the true faith preached by Paul the Way. With the words: Separate the disciples, the instruction is given that those who believe in the Son of God should distance themselves from those who insult Him.
11. And God did unusual miracles with Paul's hands. 12. So that the sweaty towels from his body or belts were worn on the sick and they were cured of the disease, and the evil spirits came out of them.
They wore towels sweaty from his body or belts... They did not touch them only at that time, when Paul wore them, but they took them with them and laid them on the sick. However, pay attention to the hard-heartedness of the Jews. They were not disturbed when they saw that the clothes of Christ's disciples created miracles, even though the miracles of the disciples' belts, napkins and shadows were greater than those miracles created by Christ. Both belts and napkins were linen; belts (bandages) were put on the head, and napkins were carried in the hands by those who could not wear a bandage, such as the persons who carried the consular table. Both were used to wipe sweat, tears, etc.
13. And some of the wandering Jewish exorcists tried to mention the name of the Lord Jesus Christ over those possessed by evil spirits, saying: We adjure you by Jesus whom Paul preaches.
They did not want to believe, and they wanted to cast out demons with the name of Jesus, because those words clearly show that those exorcists (exorcists) were conjuring unclean spirits with the name of our Lord Jesus Christ, but not as those who believe in Him, but as those who tempt Him. The expression: tried shows that, although they did not hope for success, they still put their hands to reach the goal of trying. That's why they soon paid for their foolishness.
14. And there were some seven sons of Sceva the Jew, the high priest, who did this. 15. And the evil spirit answered and said: I know Jesus, and I know Paul; but who are you? 16. And the man in whom was an evil spirit jumped on them and overpowered them and overpowered them, so that they ran out of that house naked and naked. 17. And this became known to all who lived in Ephesus, both Judeans and Hellenes; and fear seized them all, and the name of the Lord Jesus was glorified.
Who did this? Although they did it in secret, their powerlessness was revealed. It is an admirable circumstance that this spirit did not aid the deception of these conjurers, but disfigured them and revealed their deceit. It seems to me that he was very enraged, just as one, who is in extreme danger oppressed by some poor and worthless being, wants to pour out all his anger on that being.
18. And many of those who believed came and confessed and told their deeds.
Every believer should confess his sins and, disfiguring himself, vow that he will not do it again, in order to be justified, because of what is said in the Scriptures: Admonish me, that we may judge each other, say, that you may be justified (Isa. 43; 26) and He who is the first in his argument is righteous (Proverbs Sol. 18:17).
19. And many of those who were interested in magic gathered their books and burned them in front of everyone; and they calculated and found that their value was fifty thousand pieces of silver. 20. Thus the word of the Lord grew and strengthened. 21. And when this was over, Paul made up his mind in his spirit to pass through Macedonia and Achaia, and to go to Jerusalem, saying: since I am there, I should also see Rome.
They burned them in front of everyone, seeing that those books were of no use to them anymore. The Ephesians were so devoted to idols and sorcery that they also highly valued sorcery books, considering that they contained what was best in life. When they believed in Christ, they did not sell those books, but burned them, so that no one would be infected with their soul-destroying wound, but also because they would not gain anything by selling them. Namely, it was forbidden to offer money, obtained for a dog or income from idolatry, to God, and they thought that it was not fair to throw the money that they got in that way at the feet of the apostles.
2. And he sent to Macedonia two of those who helped him, Timothy and Erastus, while he remained for a while in Asia.
He sent disciples to Macedonia to inform them that he would also come, and to instill in the Macedonians an even greater desire to see him. As for that, if he had remained for some time in Asia, it was necessary, because there was a tyranny of philosophers in Asia.
23. And at that time there was not a small rebellion because of the Way of the Lord. 24. Because a certain goldsmith named Dimitrije, who made silver churches of Artemis, 28 gave the masters no small work.
Silver churches. These are, perhaps, small kivots. Look: idolatry was defended everywhere because of money. And this Dimitrije pleaded for money; he did not plead because their impious religion was in danger, but because he was depriving himself of gain. He knew that he was deceiving people by making them golden gods and golden arks, so he was afraid that Paul's true teaching would expose his cunning. He was also afraid that the church of Artemis, which was located in Ephesus, would completely disappear, and in this way he predicted the disappearance of the church, which happened.
25. Gathering these and similar artisans, he said: People, you know that our well-being depends on this work. 26. And you see and hear that not only in Ephesus, but almost throughout Asia, this Paul convinces and dissuades many people, saying that things made by human hands are not gods. 27. And not only will this danger cause our craft to be despised, but also the sanctuary of the great goddess Artemis will be counted for nothing, and the majesty of her, whom all Asia and the whole world respect, will perish.
From this work... He drew their attention to the danger; he says, we are in danger of starving because of our trade. However, what he told them could also lead them to true godliness. If, as he said, that man (Paul) is so powerful that because of him there is a danger that he will convert them all, and if he threatens what belongs to the gods, then we should think about what kind of God he is. Dimitrije always reduces his words to craft. Turned away many people. That's exactly how you should convince, not by violence. What Paul said, that they are not gods, is enough. If the unsustainability of that cult (lit. impiety) can be disproved so easily, then it should have been rejected a long time ago. If it contains strength, then it cannot be eradicated so quickly.
28. And when they heard this, they were filled with anger, and shouted, saying: Great is Artemis of Ephesus! 29. And the whole city was filled with commotion; and rushed with one accord into the theater and captured the Macedonians Gaius and Aristarchus, Paul's companions.
He was filled with anger. They were enraged when they heard about Artemis and the subversion of the craft, because it is characteristic of the crowd to be inflamed and agitated by every thing, even a vain one. There were gods in their city, and they began to threaten, in order to restore the respect of the gods with their shouts and drown out what happened. They shouted without ceasing, as if they feared that the reverence for the gods would be completely extinguished.
30. And when Paul wanted to go among the people, the disciples did not give him. 31. And some of the Asian leaders, who were his friends, sent to him begging him not to appear in the theater. 32. Some shouted one thing and others another; for the assembly was disturbed, and most of them did not know why they had gathered.
The disciples did not allow Paul to go into the angry crowd; he was loved so much by all the believers. Paul listened to them, because he was not greedy. And most of them didn't know why they gathered. Such is the nature of crowds; she impulsively rushes to and fro, like a flame thrown into the forest.
33. And they pulled Alexander out of the crowd when the Judeans singled him out. Alexander waved his hand and wanted to defend himself in front of the people. 34. And when they recognized that he was a Judean, they all shouted in unison and shouted for two whole hours: Great is Artemis of Ephesus!
Why did Alexander want to answer Iarod (to justify himself)? Did they accuse him? He wanted to take advantage of the moment, to give everything a different direction and to appease the anger of the people.
35. And the city scribe, silencing the people, said: People of Ephesus, who is that man who does not know that the city of Ephesus is the servant of the great goddess Artemis and her statue (in the original text: Diopeta), which fell from the sky? 36. So when it is indisputable, you should be calm and not do anything suddenly.
The scribe answers justly and reproachfully. He did not say: "What man does not know about Artemis", but: Who does not know that our city is the servant of the great goddess Artemis! You make noise, as if it is some unknown thing! The expression: minister actually means the minister who cleans the church. Diopetum calls the church of Zeus with a dome or the statue of Athena Pallas, which is called the Palladium. In connection with that statue, there was a myth in Yelin that it was allegedly thrown down from the sky by Zeus and not made by humans, thus causing astonishment among the naive people. 29
37. Because they brought these people, who neither stole the church, nor blasphemed the goddess. 38. And Demetrius and the masters with him, if they have a lawsuit against someone, there are courts and there are governors, let them sue each other. 39. If you ask for something else, it will be resolved at a legal meeting. 40. Otherwise, we are in danger of being accused of today's rebellion, and there is no reason by which we could justify this today's commotion. And having said this, he dismissed the congregation.
Meekly he reprimands them, showing that they acted imprudently and that a general meeting should not have been held because of individual faults; Agorei - this is a class of judges in Asia, who considered the appeals of the poor, who gathered in crowds in the squares. That is why they were called agorei, i.e. to those who discuss the actions that take place in the squares. Similarly, in some cities there are elksiks, that is, protectors. Proconsuls (governors) dealt with the lawsuits of the rich and blood crimes. Agores were also called representatives of court affairs (lawyers), because they spoke in the squares, in front of the people.
1. And when the tumult subsided, Paul called his disciples and, having consoled them, said goodbye to them, and left to go to Macedonia. 2. And after he passed through those regions and advised them with many lessons, he came to Jeladus. 3. And he stayed there three months; and as the Judeans conspired against him when he wanted to travel to Syria, he thought of returning via Macedonia. 4. And Sosipater Pyrrhus of Veria went with him to Asia, and Aristarchus of Thessalonica and Secundus, and Gaius of Derbe and Timothy, and Tychicus and Trophimus of Asia. 5. These went forward and waited for him in Troas. 6. And we sailed after the day of unleavened bread from Philippi, and came with them to Troas in five days, and stayed there seven days.
He comforted them with many words, because they needed a lot of comfort after the rebellion.
7. And on the first day of the week, when the disciples gathered to break bread, Paul preached to them, because he intended to leave the next day, and he continued the sermon until midnight. 8. And there were many candles in the upper room where we had gathered.
On the first day of the week. Then it was the feast of Pentecost and the day of resurrection. Until midnight. Paul did not rest even at night, but then he preached even more, since it was a time of leisure. Look how long he talked, even after dinner.
9. And a young man by the name of Eutychus was sitting at the window, overcome by a deep sleep; after Paul spoke for a long time, he, overcome by sleep, fell down from the third floor, and they picked him up dead.
Burdening the sleep of the listener, the devil spoiled the holiday. During the night, the young man sat at the window, because his desire to listen was great. It is admirable that he, though a young man, was not careless and that, burdened with sleep, he did not leave, nor was he afraid that he might be pushed. He did not fall asleep due to carelessness, but due to the demands of nature.
10. And Paul got down and fell on him, and embracing him said: Do not be disturbed, because his soul is in him. 11. Then he went upstairs and, having broken bread and received communion, he talked for a long time until dawn, and so he left. 12. And the young man was brought alive, and he was comforted not a little. 13. And we came earlier in the ship and sailed to As, in order to take Paul from there.
His soul is in him. He did not say: "He will rise, I will resurrect him." Pay attention to his calmness and his desire to comfort. That's what he ordered, wanting to go on foot.
14. And when He met with us in Asa, we took Him and came to Mytilene. 15. And from there we sailed and arrived the next day opposite Chios; and the next day we approached Samos and stopped at Trogilia, and the next day we came to Militus.
I want to go on foot. He went on foot himself, leaving the easier things to them and choosing for himself the harder things, and in addition teaching them a lot and getting them used to parting with him.
16. Because Paul decided to pass by Ephesus so as not to stay in Asia, because he was in a hurry, if possible, to be in Jerusalem on Pentecost.
You see that Paul, despite his desire and effort, often did not achieve what he wanted, so that we would not think that he was above human nature. Holy and great people, they were of the same nature as us, but not of the same will, which is why they had an abundance of grace.
17. From Militus he sent to Ephesus and called the elders of the church (presbyters) 18. And when they came to him, he said to them: You know from the first day when I came to Asia, that I was with you all the time, 19. Serving the Lord with all humility and many tears and temptations that befell me from the conspiracy of the Jews. 20. That I have not left out anything that is useful that I do not publish and teach you publicly and in homes. 21. Witnessing to both the Jews and the Greeks repentance before God and faith in our Lord Jesus Christ.
With every calm. Not simply "with humility", but with every kind of humility (calm mind), because there are many types of humility (calm mind): humility in words, humility in action, humility in relation to elders, humility in relation to subordinates. He called the elders of Irkvena. Many people are unaware of the custom of the Scriptures, especially the New Testament, to call bishops presbyters (church elders) and presbyters bishops. This, however, is seen from this place, and from the Epistle to Titus, and also from the Epistle to the Philippians. We could also find out if this follows, even as a conclusion, from the First Epistle to Timothy. From the book of the Acts of the Apostles we can be convinced of this, because the following is written: From Militus he sent to Ephesus and called the elders of the church (presbyters). It is not said that he called the bishops, but that is why it was added later: The Holy Spirit appointed you bishops, to shepherd the Church of the Lord and God (v. 28).
In the Epistle to Titus, he says: Having become elders (presbyters) in all the cities, as I commanded you (Titus 1:5), and in the Epistle to the Philippians it is written: Paul and Timothy, servants of Jesus Christ, to all who are in Philippi, with bishops and deacons (Philippians 1:1). I have not left out anything useful to announce to you. Just as hiding something is a sign of envy, so telling everything is a sign of imprudence, which is why he adds: which is useful.
22. And now here, bound by the Spirit, I am going to Jerusalem, not knowing what will happen to me there. 23. Except that the Holy Spirit testifies in every city, saying that chains and troubles await me. 24. But I do not worry about anything, nor do I care about my life, only to finish my journey with joy and the service I received from the Lord Jesus: to witness the gospel of the grace of God.
I bound by the Spirit. The word "bound" should be separated with a comma, so that the following thought could arise: "I am going to Jerusalem, being bound, not knowing beforehand from the Spirit what will happen to me." In addition, so that no one would think that he means chains and imprisonment, and to show that he goes willingly, he adds: In every city he testifies, saying that chains and troubles await me. We notice that the prophets do not know everything, but only what the Holy Spirit tells them. Having predicted as a prophet about everything that will happen to him, and about the fact that bad believers and heretics will be found among the Ephesians, Paul says that he does not know one thing - what will be the end of it all. Having revealed everything to him, the Lord only hid that from him, that is, what will happen to him after the chains and troubles. This happened so that, knowing that he would be persecuted, he would not be proud and fall because of his pride. The Holy Spirit left him in doubt so that, fearing bodily weakness, he would pray to God to deliver him from temptation. That chains and troubles await me. I know that trials await me, but what kind of trials, I do not know, because it would be unbearable.
Then why are you going, if chains and troubles await you? That I would be chained for Christ's sake and that I would die for Him.
25. And now I know that you will no longer see my face, all of you among whom I passed preaching the Kingdom of God. 26. That is why I testify to you today that I am clean from the blood of all. 27. Because I did not fail to reveal to you all the will of God.
That I am clean from the blood of all. I am pure, he says, in the blood of all, if you fall asleep and are executed by the killer of souls, because I have fulfilled the obligation of a teacher. I did not fail to announce to you all the will of God. So, whoever does not speak the whole truth of God, he is guilty of blood, that is. for murder. It seems that he is justifying himself, but he is actually forcing them to be careful.
28. Take care, therefore, of yourselves, and of all the flock in which the Holy Spirit has appointed you as bishops to shepherd the Church of the Lord and God, which He acquired with His blood.
Take care of yourself and all the flock, because the saving benefit does not consist only in correcting others (so that when I preach to others, says the apostle, I will not be rejected myself - 1Cor.9:27), nor in taking care of only ourselves, because such is self-loving. Namely, such a person seeks only his own benefit and is similar to the one who buried his talent in the ground. Take care of yourself, not because saving yourself should be predicated on saving the flock, but because when we take care of ourselves, the flock also benefits. In which the Holy Spirit appointed you as bishops. You, he says, received ordination from the Spirit. It is significant that those whom he previously called presbyters, he calls here bishops. This is either due to the fact that presbyters are also obliged to watch (supervise) the religious flock of the Church, to watch that no one weakens in faith, that no one is tormented by hunger or thirst, and that no one needs instruction or correction, as commanded by Paul himself (rebuke, threaten, comfort), or else the apostle refers to bishops here as bishops. Which he acquired with his own blood. Very important things were in danger, when the Lord did not even spare his own blood.
To make peace with enemies, He even shed His own blood: you can save them now that they have become friends.
29. For I know that after my departure ravenous wolves will enter among you, not sparing the flock; 30. And among yourselves men will arise who will speak perversely to draw away the disciples after themselves. 31. Therefore, be careful and remind yourselves that for three years, day and night, I did not stop teaching each of you with tears.
Double evil: on the one hand, there is that which will not be, and on the other - that others will attack, and at the same time - which is especially bitter - among yourselves. It's terrible when there is a fratricidal war. To drag the students behind them. The goal of heretics is to attract people not to God but to themselves, in order to flatter their love of glory, because those whom they have attracted begin to bear the name of this or that heretic. So from Manes came the Manichaeans, from Arius - Arians and other types of heresies. That's what it means: to drag students after them. That is why Paul, preventing them in advance, silences and rebukes those who say: I am Paul's, I am Apollos (1 Cor. 1:12).
32. And from now on, brothers, I entrust you to God and the words of His grace, which can build you up and give you an inheritance among all the sanctified. 33. Silver, or gold, or clothes, I did not desire from anyone. 34. You yourselves know that these hands of mine have served my needs and those who are with me.
The council ends with a prayer. Since he first frightened them greatly, here is a consolation, so that they would not be completely terrified. Now, he says, I entrust you to God and the words of His grace. Silver, or gold, or clothes... He didn't say: I didn't take, but: I didn't even desire. What follows next is even more sublime: You yourselves know that these hands of mine ministered to my needs and those who were with me. True charity is giving from one's own work. However, pay attention to the fact that he was working as a man who was constantly talking, both day and night.
35. I have shown you that this is how you should strive and help the weak, and remind yourself of the words of the Lord Jesus which He said: It is more blessed to give than to receive. You cannot hide behind ignorance. I myself told you that you must try and remember these words of the Lord Jesus. However, where did the Lord say this? Perhaps the apostles handed it down orally, or it can be clearly inferred. One level is to give up everything, the second is to provide for yourself the most necessary, the third is to provide not only for yourself, but also for others, and the fourth is not to take even when you are preaching and you have the opportunity to take. It is not said, however, that taking is an evil deed, but that it is better not to take.
36. Having said this, he fell on his knees with them all and prayed to God. 37. And all began to cry, and embracing Paul they kissed him. 38. They were especially sad because of the word he had said that they would no longer see his face; and escorted him into the ship.
It is necessary for you to notice that the one who is leaving should kneel down with everyone present and pray, and only then leave. The strength of their affection for Paul can be seen from the words: hugging Paul, they kissed him, because they hugged him for the last time and because they felt great love and friendship from his last speech.
1. And when we separated from them and set sail, going straight we came to Kos, and the next day to Rhodes and from there to Patara. 2. And having found a ship that was going to Phenicia, we got in and set off. 3. When Cyprus appeared, we left it on the left, sailed to Syria, and docked at Tyre, because the ship had to be unloaded there.
Luke uses a strong expression, saying: Having separated from them. And it is completely expressive, because after the separation they could not enter the sea. What does it mean: Going straight! This means that they bypassed all the other places, without stopping in them. And finding a ship going to Phenicia. Maybe that ship had a berth here. As they did not find a ship going to Caesarea, but a ship sailing to Phenicia, they boarded it and left Cyprus and Syria aside, because the expression: we left it on the left was not added aimlessly, but to show that they did not even think of going to Syria.
4. And having found the disciples, we stayed there for seven days; they spoke to Paul by the Spirit not to go up to Jerusalem. 5. And when our days were over, we went out, accompanied by everyone with women and children, to the back of the city, and kneeling on the shore we prayed to God. 6. And having said farewell to one another, we entered the ship; and they returned to their homes. 7. And we, having sailed from Tire, arrived at Ptolemais, and having greeted the brothers, stayed with them for a day.
I spoke to Paul in the Spirit. So if the Spirit commanded, why did he resist? The disciples spoke, knowing from the Spirit of the dangers that threatened him. However, they did not convince him according to the prompting of the Spirit, nor did they directly predict the upcoming dangers, but, wanting to spare him, said that it was not necessary for him to go to Jerusalem. And when our days are over. When the days of unleavened bread were over, they left Tyre. Let's count all the days, along with the days of unleavened bread. They came to Tire after five days, and then they stayed in Tire for seven days, making a total of twenty-two days.
8. And the next day we went out, Paul and we who were with him, and came to Caesarea, and entering the house of Philip the Evangelist, who was one of the seven deacons, we stayed with him. 9. And this man had four maiden daughters, who prophesied.
Deacon Philip had daughters. Note that his daughters were virgins and that they attained this through blessing, that they were worthy of the gift of prophecy. The writer would not add that they were virgins, if it would not be worth noting.
10. While we were staying there for many days, a certain prophet named Agabus came down from Judea. 11. And coming to us, Paul took the girdle and bound his hands and feet and said: Thus says the Holy Spirit: the man to whom this girdle is, the Judeans will bind him in this way in Jerusalem, and will deliver him into the hands of the Gentiles.
This is the same Agave, who predicted the famine earlier. It is bitter that they will deliver him into the hands of the Gentiles. Note this: as soon as he heard that he was about to suffer many tribulations, he hastened hither. Agabus did not say that he would bind Paul, but he said: the man, whose belt is this.
12. And when we heard this, we begged the townspeople not to go up to Jerusalem. 13. And Paul answered: What are you doing crying and tearing at my heart? Because I am ready not only to be bound but also to die in Jerusalem for the name of the Lord Jesus. 14. And when we could not dissuade him, we reassured ourselves by saying; The Lord's will be done.
What are you doing crying... The others cried, and Paul comforted them. He, who was not afraid of his own trials, grieved for their tears. I cry because of you, he says, and not because of the suffering that awaits me, because I am ready to die for the sake of the Lord Jesus. When they could not convince him, they remained silent, because they were aware that such was God's will. It should be noted that one should not pay attention to those who prevent another from doing a noble deed, even if they cry. Those tears moved Paul himself and weakened his strength. That's why he scolds them.
15. And after these days we got ready and went out to Jerusalem. 16. And some disciples from Caesarea also came with us, leading us to a certain Miason from Cyprus, an old disciple, to be his guests. 17. And when we came to Jerusalem, the brothers received us kindly. 18. And the next day Paul went with us to Jacob; and all the presbyters came. 19. And having greeted them, he related everything in order that God had done among the Gentiles through his service.
The expression: we got ready means: we took everything that was necessary for the trip. And the next day, Paul went with us to Jacob. Jacob was the bishop of Jerusalem; he is the brother of the Lord, a great and admirable man. Paul tells them what happened among the Gentiles, but not because of the love of glory, but in the desire to show them God's love for humanity. By his service, i.e. by preaching evangelical teaching.
20. And when they heard, they glorified God and said to him: Do you see, brother, how many thousands of Jews there are who believed, and they are all zealous for the Law. 21. And they heard about you that you teach all the Jews who are among the Gentiles to deviate from Moses, telling them not to circumcise their children, nor to keep the customs of their fathers. 22. What shall we do now? The people will certainly gather, because they will hear that you have come. 23. This, therefore, do as we tell you.
How many thousands of Jews are there who believed? These are thousands of those who shouted: His blood be on us and on our children (Matthew 27:25). However, the philanthropist accepted many of them and their children, and gave them thousands of goods. They found out about you... He didn't say: "they heard", but: they believed, and they were convinced.
We have four men who have taken the vow upon themselves. 24. Take them and purify yourself with them, and spend on them to shave their heads, and all will know that what they have heard about you is nothing, but that you yourself keep the Law and live by it.
Who took the vow upon themselves. There are many types of vows: some promised sacrifices, others money, others themselves, and still others that they would not drink wine and not cut their hair for a certain number of days. The four men also belonged to this (fourth) group. Hair was a symbol of death because it, like the dead, does not feel pain. Take them and clean yourself with them and spend on them, ie. offer the sacrifices that according to the Law should be offered for them, in order to nullify all suspicion. Protect yourself, he says, with actions, not words. Shave their heads, and all will know that what they have heard about you is nothing. It was the custom for those who made a vow to shave their heads after purification, and after that to offer sacrifices for themselves for seven days. Something similar was done by Aquila and Priscilla, so that everyone could see that they shaved their heads because they respected God.
25. And for the Gentiles who believed we wrote, deciding that they should keep none of these things, except that they keep themselves from sacrifices to idols, and from blood, and from what is drowned, and from fornication.
As we command the Gentiles even though we preach to the Jews, so help us even though you preach to the Gentiles. It is a matter of condescension and do not be afraid.
26. Then Paul took those people, and the next day, after purifying himself with them, he entered the church, announcing when the days of purification would be fulfilled so that a sacrifice would be offered for each of them.
Paul cut off his hair and fulfilled all the Jewish rites, but not because he changed his mind (because that would be the work of someone unclean from vice), but because love condescends. Announcing when the days of purification will be fulfilled, ie. publishing. He himself published it for himself.
27. And when the seven days were to be completed, those Judeans who were from Asia saw him in the church, and all the people rebelled and laid hands on him. 28. Shouting: People of Israel, help! This is a man who teaches everything everywhere against the people and the Law and the place of this; and he also brought Jeline into the church and desecrated this holy place. 29. For they had seen Trophimus from Ephesus with him in the city, and thought that Paul had brought him into the church.
Notice the divine arrangement. After some were dissuaded, others were afraid that others would also be dissuaded, and therefore they attack Paul. Their restless nature is manifested everywhere.
30. And the whole city rose up, and the people sat down, and seizing Paul, they dragged him out of the church; and immediately the door was closed. 31. And while they were seeking to kill him, a voice came up to the commander of the detachment that all Jerusalem should be alarmed. 32. And he immediately took the soldiers and the captains and rushed at them. When they saw the commander and the soldiers, they stopped beating Paul. 33. And the commander approached and took him, then ordered that he be put in two chains, and asked him who he was and what he had done. 34. And in the crowd, some shouted one thing and others another. When he could not find out anything reliably from the noise, he ordered that he be taken to the camp.
They dragged him out of the church. They wanted to kill him, and dragged him out of the church to commit the murder with impunity.
35. And when he was on the stairs, the soldiers had to carry him because of the pressure of the sanctuary. 36. Because a multitude of people followed him, shouting: Execute him! 37. Upon entering the camp, Paul said to the commander: Am I allowed to tell you something? And he said: Do you know Jelinski! 38. Aren't you the Egyptian who rebelled before these days and led out into the desert four thousand outlaws (in the original, sikars, i.e. Esen)!
What does it mean: Take it? He speaks according to the Roman custom, that is: "attack him" or: "wipe him out, exclude him from the number of the living", because among the Jews it was customary to shout that sentence against the righteous, as they also shouted it against the Lord: Take him, i.e. "delete him from the number of the living". Aren't you the Egyptian? There was an Egyptian, a rebel, a deceiver and a sorcerer, who introduced new teachings. The devil flattered himself with the hope that he would make use of that man and that he would present both Christ and the apostles as participants in that rebellion, which was caused by the followers of this Egyptian. Outlaws (sicari). The Jews had three main sects: the Pharisees, the Sadducees and the Essenes. 30 The Essenes led an honorable life, loved one another and were characterized by abstinence. That is why they are called Essenes, i.e. righteous, while others call them Sikars, i.e. zealots.
39. And Paul said: I am a Judean from Tarsus, a citizen of a famous city in Cilicia; please let me speak to the people. I am a Jewish man.
We, Christians, are true Jews, because we profess the true faith, since the name "Judah" means: "confession". As the commander asked him: Aren't you the Egyptian, Paul first removes this doubt of his. And so that the latter would not suspect that he was originally a Jew, he then announced his faith. What does that mean? Did he give up? By no means! He was a Jew and a Christian. Let me speak to the people. This is the strongest proof that he was not guilty of anything, because he was ready to defend himself and because he wanted to speak to the Jewish people.
40. And when he gave him permission, Paul stood on the steps and waved his hand to the people; and when there was a great silence, he spoke in the Jewish language and said:
1. People, brothers and fathers, now hear my defense before you. 2. And when they heard that he spoke to them in the Jewish language, there was an even greater silence. And he said:
They stood on the stairs. To a large extent, the place itself also favored him, that is, the fact that he spoke while standing on a height and being bound. They see Paul in chains speaking to the people - what can be compared to that window? How was he not frightened, seeing such a multitude of anxious people!
The expression: Fathers is a sign of respect, and the expression: brothers indicates kinship. Note that his speech is far from flattering and is full of meekness. He did not say: "masters", but: "brothers", which was particularly pleasing to the people. I am not someone else's, he says, and I am not against you. And when they heard that he spoke to them in the Jewish language... Do you see how they were affected by the fact that he spoke the same language as them? They were showing some kind of respect for that language.
3. I am a Judean man, born in Tarsus in Cilicia, brought up in this city at the feet of Gamalil, taught exactly the Law by my father; and I was a zealot for God like you all are today. 4. I persecuted this Way to death, binding and handing over to dungeons both men and women. 5. As the high priest and all the elders will testify to me...
Such a beginning paves the way for the sermon. I am, he says, a Jewish man: it was most pleasant for them to hear that. However, in order not to think that he is a Jew only by nationality but not by religion, he adds: Brought up in this city. He shows his great concern for the faith by the fact that, having left his distant and glorious homeland, he wished to study the Law here. He does not simply say: "at Gamalil's", but: at Gamalil's feet, thereby indicating constant and unwavering devotion and attention and great respect for that man. Taught exactly the Law of the Father - not the ordinary law, but the Law of the Father. So what does that mean? You have excellently studied the Law, but you do not protect and love it? I was a zealot. After Paul has praised himself a lot, he summarizes the sermon: As you all are today. However, pay attention to how many witnesses he refers to: the elders and the high priest, as well as the townspeople. For those words, he has witnesses, but for the content of the sermon, which followed, there were no more witnesses.
From whom I received letters to the brothers in Damascus, and I went to bring those who were bound there to Jerusalem to be punished. 6. And when I was going and got close to Damascus, it suddenly happened to me around noon, a great light from heaven shone around me. 7. And I fell to the ground, and I heard a voice saying to me: Saul, Saul, why are you persecuting me? 8. And I answered: Who are You, Lord? And He said to me: I am Jesus of Nazareth, whom you are persecuting.
In order not to think that it is a fabrication, Paul shows that he did everything out of love and zeal and not for glory.
9. And those who were with me saw the light and were afraid, but did not hear the voice that spoke to me. 10. And I said: What shall I do, Lord? And Gosiod said to me: Get up and go to Damascus, and there you will be told about everything that you are destined to do. 11. And when I was blinded by the glory of that light, those who were with me led me by the hand, and thus I entered Damascus. 12. And a certain Ananias, a man devout according to the Law, witnessed by all the Jews who live in Dsshaska, 13. He came to me, stood and said to me: Saul, brother, see! I also looked at him at that time.
He saw the light. It was on purpose, because only he was supposed to hear that voice. Since mediocre (average) people believe their eyes more, those who were with Saul only saw the light and were afraid, but did not hear the voice. That light did not make as much of an impression on them as it did on Saul, which is why it deprived him, not them, of his sight. However, while the light was pouring on him, they too were allowed to look at it, if they wished. It seems to me that they did not believe according to a special divine arrangement, that is, that they would be such witnesses of events that the Jews would not be able to disbelieve. Those who were with me led me by the hand, and so I entered Damascus. In this place, the city was mentioned exceptionally, so that the Judeans would know that Saul was a persecutor. Paul interweaves the testimony of persons with the testimony of circumstances that happened to him and others. Witnesses are priests, elders and companions. Circumstances testify to facts, not just personalities. The witness is Ananias, a man from the side, as well as the circumstance itself, i.e. vision
14. And he said to me: The God of our fathers chose you to know His will, and to see the Righteous One, and to hear the Voice from His mouth.
He beautifully said: God of the fathers, to show that they are not Jews but apostates from the Law and that their actions do not come from zeal for God. He openly speaks so strongly, because if Jesus is Righteous, then they are transgressors.
15. To be His witness before all people for what you saw and heard. 16. And now what are you hesitating about? Get up and be baptized, and wash away your sins, calling on the Name of the Lord. 17. And it happened to me when I returned to Jerusalem and while I was praying in the church that I was raptured. 18. And I saw Him saying to me: Hurry and get out of Jerusalem quickly, because they will not receive your testimony about Me.
To be His witness, for the reason that you will not betray Him, and that you will not forget what you saw and heard. This, what you saw and heard. The Lord convinces Saul through both senses, i.e. both through sight and through hearing. May you be a witness to Me before all people, not only before your countrymen, but also among foreigners, because witnesses are witnesses precisely because they testify not before those who know, but before those who do not know. However, this is also a great prophecy and, look, it was fulfilled, because Paul truly became a witness to all people with his actions, his sufferings and his words.
19. And I said: Lord, they themselves know that I threw into prisons and beat in the synagogues those who believe in you. 20. And when the blood of Stephen, your witness, was shed, I myself was present and consented to his death, and I guarded the clothes of those who killed Him. 21. He said to me: Go, for I will send you far away among the Gentiles. 22. And they listened to Him until this word, and raised their voice saying: Take such a man from the earth, because he should not live!
Why did he say: They know themselves! He said this not to contradict Christ, but in the desire to understand such an incomprehensible matter. Christ, however, did not explain to him, but only told him to go. And when they shed the blood of Stephen, etc. He reminded them of a cruel murder. When Stefan disfigured them at that time, they could not bear it.
23. And when they were shouting and throwing off their clothes and throwing dust in the air, 24. The commander ordered that they take him to the camp, and said that they should examine him by beating so that he would find out for what crime they shouted at him. 25. And when they had fastened him with straps, Paul said to the captain who was standing there: A Roman man, and unconvicted, are you permitted to beat? 26. And when the captain heard this, he approached the commander and reported, saying: Be careful what you do, because this man is a Roman citizen. 27. And the commander approached him and said: Tell me, are you a Roman? And he said: Yes. 28. And the commander answered: I got this citizenship at a great price. And Paul said: I was born in him. 29. Then those who wanted to interrogate him immediately left him, and the commander was also afraid when they found out that he was a Roman and that he had tied him up.
Да би дознао за какву кривицу. However, he should have found out from them, since they were shouting, to ask them what they suspected in Paul's words. However, the commander simply pleases the authorities and does as they please, because he did not worry about acting as justly as possible, but how to silence their anger, even if it was unjust. A Roman man and unconvicted... Paul was not lying when he said that he was a Roman. His father, for the sake of reputation, bought himself this citizenship with money, because those who would deign to bear this name enjoyed great honors. Paul says this so that, in case of his punishment, they would not treat him with contempt. Ако би га казнили, ствар би кренула другачијим током и њега би убили. Now, though for no other reason than simply because he was a Roman, not only did they not punish him, but they let him go. Paul lists two offenses in his punishment: the first is that they wanted to punish him without a trial, and the second is that they wanted to punish a Roman. Због тога су се још више уплашили. А Павле рече: А ја сам се и родио у њему. Погледај, и његов отац је био Римљанин.
И пре него што се Павле родио, Киликија је била под влашћу Римљана. That is why it was necessary for his father, when he came under their rule, to be a Roman. According to the prophecy, Paul was bound in Jerusalem, and the prophetic word was fulfilled. Шта се затим догодило? Заповедник је одвезао Павла и одвео га код Јудејаца. Према томе, није лаж да је он Римљанин. The commander was afraid because of that, because he was a Roman and a man of noble birth.
30. The next day, wanting to know for sure why the Judeans were accusing him, he released him from his chains and ordered the chief priests and their entire Sanhedrin to come, and brought Paul down and placed him before them.
1. And Paul looked at the Sanhedrin and said: Men, brothers, I have lived with all good conscience before God until this very day. 2. And the high priest Ananias commanded those who stood by him to beat him on the mouth. 3. Then Paul said to him: God will be yours, painted walls! And you sit and judge me according to the law, and contrary to the law you order me to be beaten. 4. And those who stood around said: Are you insulting the high priest of God? 5. And Paul said: I did not know, brothers, that the high priest gives, because it is written: Do not speak evil to the elders of your people.
And Paul fixed his eyes on the Sanhedrin. He no longer speaks to the people or the crowd. I lived with all good conscience, that is. I do not see in my actions that I am guilty of anything before you and that I am worthy of these chains.
And you sit and judge me according to the law, and contrary to the law you order me to be beaten. Violating the law, ie. being guilty of iniquity, as if to say: being worthy of many punishments. Are you insulting the high priest of God? I didn't know, if the high priest... As he said: And you sit and judge me according to the law? Paul pretends not to know; however, it was not harmful, but beneficial to the listeners. However, I am fully convinced that Paul did not know that Ananias was the high priest, because he (Paul) had only recently arrived in Jerusalem, he had not met the Jews and he saw Ananias among many other people. After all, among the many and different faces, the high priest was imperceptible. He calls him a whitewashed wall because, although Ananias assumed the shining image of a man who supposedly protects the law and judges according to the law, his thoughts were lawless. As a result, Paul breaks down his face-measuring appearance of outward affection towards the law.
6. And Paul, realizing that one part was a Sadducee and another a Pharisee, cried out in the Sanhedrin: Men, brothers, I am a Pharisee, the son of a Pharisee, for hope and for the resurrection of the dead I am being judged. 7. And when he had said this, a dispute arose between the Pharisees and the Sadducees, and the people were divided. 8. Because the Sadducees say that there is no resurrection, no angel, no spirit, and the Pharisees admit both.
I am a Pharisee. Again he speaks in a human way, but everywhere he is overflowing with grace. However, he does not deceive them here either, because he is a Pharisee by ancestry. Since the Judeans did not want to say what they were accusing him of, he feels that he is forced to say it himself: I am being judged for hope and for the resurrection of the dead, and I am justified by their very accusation and slander. Being unreasonable, the Sadducees, perhaps, did not even know about God, and therefore do not believe that there will be a resurrection. The Pharisees, on the other hand, confess both.
However, the Sadducees do not recognize three claims (the resurrection, the existence of angels, and the existence of the spirit). So how does the writer say: both? Because the spirit and the angel are one. In addition, the word: both (both) implies all three subjects. Finally, the writings of uneducated people and fishermen should not be measured by the measure of beautiful external decoration that distinguishes the works of educated writers, because heresies are born from this.
9. And there arose a great shout, and the scribes on the side of the Pharisees stood up and argued, saying: We find no evil in this man; if a spirit or an angel speaks to him, let us not fight against God. 10. And when a great quarrel arose, the commander, fearing that they would tear Paul apart, ordered the soldiers to come down and tear him away from them and take him to the camp.
If a spirit or an angel is speaking to him... Something is missing for the fullness of thought. We don't know, he says, whether a spirit or an angel is whispering to him the content of the sermon. If it was said by one of the Pharisees, then the words: a spirit or an angel speaks to him should be understood in the following way: here, he is talking about the resurrection; evidently a spirit or angel imparted to him the teaching of the resurrection. The commander was afraid... He was afraid that they would tear Paul apart, because he said he was a Roman, and he would be in great danger because of that. Finally, it was seized by the soldiers, I think as my property.
11. And the next night, the Lord stood before him and said: Be brave, Paul, because just as you witnessed for Me in Jerusalem, so you must also testify in Rome. 12. When day dawned, some of the Jews conspired and swore that they would neither eat nor drink until they had killed Paul. 13. And there were more than forty of them who made that conspiracy. 14. These approached the high priest and elders and said:
The Lord stood before him, because the Lord is the Comforter in adversity. However, He did not appear to Paul before he was in danger (because the Lord strengthens us even through adversity), and after His appearance He was pleased to save his life by human means.
We swore by oath that we would not taste anything until we killed Paul. 15. Now, therefore, you and the Sanhedrin tell the commander to bring him down to you tomorrow, as if you would like to know more about him, and we are ready to kill him before he approaches.
We swore an oath. Instead of saying: they said that they renounce faith in God, unless they do what they set out to do. Thus, by making a false promise, they are under oath as impostors; if they had succeeded in killing Paul, they would have been cursed again, as murderers, or God would have given them over to anathema.
16. And the son of Paul's sister, hearing about this ambush, came and entered the camp and informed Paul. 17. Paul, calling one of the captains, said: Take this boy to the commander, because he has something to tell him. 18. And he took him and brought him to the commander, and said: Suzanj Paul called me and asked me to bring you this boy who has something to tell you. 19. And the commander, taking him by the hand and going alone, asked him: What is it that you have to tell me? 20. And he said: The Jews have agreed to ask you to bring Paul down to them in the Sanhedrin tomorrow, as if they wanted to investigate something more precisely about him. 21. But don't you listen to them, because more than forty people are stalking him who have sworn that they will neither eat nor drink until they kill him; and now they are finished, waiting for your promise. 22. The commander then dismissed the boy, commanding him: Don't tell anyone that you told me this. 23. And calling two of the captains, he said: prepare two hundred soldiers to go to Caesarea, and seventy horsemen, and two hundred archers, at the third hour of the night. 24. And let them bring horses to saddle Paul and lead him alive to Felix the governor.
And the son of Pavlova's sister hearing about this conspiracy... According to God's arrangement, it happened that the Judeans did not notice how he could hear them. Paul is saved again thanks to human prudence, because he leaves everyone, even the commander, in suspense, so that the matter would not be revealed. Paul should not be condemned for fearing danger. This testifies only to the weakness of his nature (because he was human), and should serve as a compliment to his will. Although he was afraid of blows and death, he did not do anything unworthy of himself because of that fear.
25. And he wrote a letter with the following content: 26. Claudius Lysias, to the powerful governor Felix, greet him. 27. The Judeans caught this man and wanted to kill him; I, on the other hand, came with the soldiers and took him away, finding out that he was a Roman. 28. And wanting to know the cause of which they accuse him, I brought him to their Sanhedrin. 29. And I found that they were accusing him of matters of their law, and that there was no guilt deserving of death or chains. 30. When the conspiracy of the Jews against this man was reported to me, I immediately sent him to you, commanding his accusers to tell you what they have against him. Be healthy! 31. Then the soldiers, as they were commanded, took Paul and took him by night to Antipatrida. 32. And the next day, leaving the horsemen to go with him, they returned to the camp. 33. And they having come to Caesarea and having delivered the letter to the governor, brought Paul also before him. 34. And the manager, having read the letter, asked what area he was from, and finding out that he was from Cilicia, he said: 35. I will hear you when your accusers arrive.
There is no guilt that deserves death... Here is the letter, which was written both in his defense and as an accusation of the Jews. Look, Paul is not recognized as innocent by the Judeans, but by foreigners, just as Pilate also believed that Christ was innocent. And ordered to keep Him in Herod's courtroom.
1. And after five days the high priest Ananias came down with the elders and with a rhetor named Tertullus, who accused Paul to the governor. 2. And when they called him, Tertullus began to sue him, saying: 3. That under you we live in great peace, and that justice is done to this people by your care, we acknowledge with all gratitude always and everywhere, noble Felix! 4. But in order not to bore you too much, please listen to us briefly according to your condescension.
In Herod's judgment. It is significant that Herod's courtroom (praetoria) existed in Caesarea. Who accused Pavel the warden. Again, something is missing in the words to express the fullness of the thought, which should be this: they filed a written complaint against Paul. May we live in great peace under you. You can see how from the very beginning he tries to sway the judge to his side with praise and how he tries to portray Pavle as an innovator and rebel.
5. Because we found this man to be a plague, and to raise a rebellion against all Jews throughout the world, and to be the ringleader of the Nazarene heresy. 6. Who tries to desecrate the church; we caught him and wanted to judge him according to our law. 1. But Lysias the commander came and with great force took him out of our hands and sent him to you. 8. Commanding his accusers to come to you; you can find out from him yourself, by questioning him, about everything why we are suing him. 9. And the Jews also agreed, saying that it was so.
To belong to the Nazarenes was considered a shameful thing; That's why Tertullus humiliates Paul on that side as well, because Nazareth was a worthless city. He calls the Nazarenes heretics, as if such a sect also existed among the Jews. Tertullus, however, was Jellinus; that is why he preached and accused Paul.
10. And Paul answered when the judge gave him a sign to speak: knowing that you have been the righteous judge of this people for many years, I defend myself with a greater disposition. 11. You can find out that it is not more than twelve days since I went to Jerusalem to pray to God. 12. And they did not find me in the temple, nor in the synagogues, nor in the city, to quarrel with anyone or to create an alarm among the people. 13. Nor can they prove what they are now accusing me of. 14. And this I confess to you, that by that Path, which they call heresy, I serve God the Father, believing all that is written in the Law and the Prophets. 15. Having hope in God that there will be a resurrection of the dead, both righteous and sinners, which they themselves are all waiting for.
Paul says, I am so far from raising a rebellion, that I came to Jerusalem to worship. He stops at that thought because it was a strong proof of his innocence. I serve God as a father, believing... When, even after being called to be Christ's apostle, Paul says that he serves God as a father, he thereby shows that the God of the Old and New Testaments is one and the same God. The path is called faith or tradition.
16. That is why I myself try to have a clear conscience before God and people. 17. And after many years I came to bring alms to my people and to offer sacrifices. 18. In that they found me cleansed in the church, not with holy things nor with noise, 19. Some Judeans from Asia who were supposed to come before you to sue if they have anything against me. 20. Or let them themselves say, if they found any fault in me, when I stood before the Sanhedrin. 21. Except for this one word that I shouted while standing among them: For the resurrection of the dead you are judging me today.
That's why I myself try to have a clear conscience. We manifest perfect virtue when we do not give people cause for scandal and when we strive to be blameless before God. Let them themselves say, if they found any fault, that is. if they found injustice at the assembly, when the lawsuit was filed. The same people who accuse me testify that I am telling the truth. Not avoiding slanderers and being ready to give an answer to everyone is an undoubted sign of righteousness. In the beginning, they were also offended because of the fact that I preach the resurrection from the dead, because after that sermon it was easy to join in what is related to Christ, that is, that He was resurrected.
22. And when Felix heard this, he delayed them, knowing very well about this Way, and said: When Lysias the commander comes, I will look into your matter. 23. And he commanded the captain that Paul be guarded, and that relief be made for him, and that none of his relatives be forbidden to serve him and come to him.
Give them a break. He deliberately delayed this matter, ie. not in order to learn it, but in order to distance the Jews and to make it easier for Paul, because he did not want to punish him because of them. Knowing very well about this Way, he said: when Lysias came... Learned from the Old Testament what was related to Christ, Felix knew Paul's faith well, but he did not free him due to people-pleasing, as was said below. Wanting to please the Jews. Perhaps he also thought that he would get money from Pavlo. Felix knew about what was related to Christ, because he had a Jewish wife, from whom he often heard about it.
24. And after a few days, Felix came with Drusilla, his wife, who was a Jewess, and calling Paul, they heard from him about faith in Jesus Christ. 25. And when he spoke about justice and restraint and about the future judgment, Felix was afraid and answered: Go for now, and when I have time I will call you. 26. At the same time, he hoped that Paul would give him money to let him go, that is why he called him often and talked to him. 27. And when two years were completed, Porcius Festus came to Felix as his successor. And Felix, wanting to please the Jews, left Paul in captivity.
1. And Festus then, taking office in the province, left Caesarea for Jerusalem after three days. 2. Then the high priest and the leaders of Judea appeared before him against Paul, and begged him. 3. Asking a favor against him, to send him to Jerusalem, laying an ambush to kill him on the way. 4. And Festus answered that Paul was kept in Caesarea, and that he himself would soon go thither. 5. Those of you who can, he said, should come with me, and if there is any fault with that man, let them sue him.
With Drusilla his wife. Being a Jew, she married Jelin, against the law, or, perhaps, even though she was a Jew, she became a Jelinka by marriage. That is why she, wanting to convert her husband and make him a newcomer, gave him her faith as well. Felix was scared. Paul's words had such power that even the commander was afraid. That is why he called Him often and talked to Him. Do you see the truthfulness of what is written? He often invited Paul, but not because he admired him or because he approved of his words, but because he hoped that he would give him money.
6. And after he had spent no more than ten days with them, he went down to Caesarea, and the next day they sat on the judge's chair and ordered Paul to be brought. 7. When they brought Him, the Jews who had come from Jerusalem stood around and brought many and serious charges against Paul, which they could not prove. 8. And he defended himself: Neither the Jewish Law, nor the church, nor Caesar, what have I sinned. 9. But Festus, wanting to do according to the will of the Jews, answered Paul and said: Do you want to go up to Jerusalem and there I will judge you for this? 10. And Paul said: I am standing at Caesar's court, where I should be judged. I did not hide anything from the Jews, as you know best. 11. If I have wronged or done something that deserves death, I do not care to die; if there is nothing of what they accuse me of, no one can hand me over to them. I summon Cesar! 12. Then Festus, having discussed with the advisers, answered: you appealed to the emperor, to the emperor you will go.
Nor to the Jewish Law... Here is a clear and open statement: I, says Paul, have remained pure in everything, I have not sinned either against God, or against the law, or against man, or against the church (church), that is, I have never disgraced the Judean churches, built of stone, although I know and preach that God does not dwell in churches made by hands. Likewise, I have never grieved the conscience of the Jews by insulting their priests, although I no longer care for the Jewish high priests. The expression: I am standing in Caesar's court, means: I want to go to Rome to Caesar, and be tried there.
I demand it, he says, from you.
13. And after a few days had passed, the emperor Agrippa and Vernicia went down to Caesarea to greet Festus. 14. And since he had stayed there many days, Festus presented the matter of Paul to the emperor, saying: Felix left a man as a slave. 15. On the occasion of which, when I was in Jerusalem, the high priests and elders of Judea appeared demanding that he be condemned.
Emperor Agrippa. Agrippa was either the emperor's deputy in the eastern provinces, and therefore he was called emperor, or, perhaps, he himself was emperor in the East, at the time when Nero ruled in the West and had a residence in Rome. The name "emperor" means "emperor" in the Roman (Latin) language, because all Roman emperors, when they were emperors, were called cesari (caesars). Those names, however, were not their personal names. I noticed this so that someone, on the basis of that general name, would not think that in the time of one and the same emperor, the Lord was born and Paul died. As the chronology shows, the Lord was born during the time of Caesar Augustus, 31 and died after thirty-two years, during the time of Tiberius Augustus. 32 Paul was martyred during the time of Nero, 33 thirty-two years after the death of the Lord. Herod was the emperor's governor, and that is why he was called emperor.
16. I answered them that it is not the custom of the Romans to deliver a man to death before the accused faces those who accuse him and has no opportunity to defend himself against the accusation. 17. And when they met here, I did not make any delays, but the next day I sat on the judge's chair and ordered that the man be brought. 18. The prosecutors stood around him and did not present any of the charges that I assumed.
It is not the custom of the Romans. From there it is clear that Pilate, by handing Jesus over to the Jews, did it with a criminal purpose, because he despised both the judgment of God and the Roman law to such an extent that, by handing over innocent blood to death, he would please the murderers, even though he was responsible for such an illegal action before the Roman emperor, who sent him as an elder within the borders of Jerusalem. The prosecutors stood around him and did not present any charges. The accusers slandered him, but could prove nothing; their slander and insolence seemed suspicious, and a review of the work confirmed nothing.
19. But they have some questions against him about their religion, and about a certain Jesus who died, whom Paul claimed was alive. 20. And I, in doubt about this dispute, said whether he would like to go to Jerusalem and be tried there for this. 21. When Paul asked that we keep him until the judgment of Augustus, I ordered that he be kept until I send him to Caesar. 22. And Agrippa said to Festus: I myself would like to hear that man. And he said: Tomorrow you will hear Him. 23. The next day, when Agrippa and Vernicia came with great splendor and entered the courtroom with the commanders and the most respected people of the city, and when Festus commanded, they brought Paul.
24. And Festus said: King Agrippa and all the people who are with us, look at this man, because of whom all the multitude of Jews, both in Jerusalem and here, rushed at me, shouting that he should not live any longer.
And about a certain Jesus. It is natural that he says: about a certain Jesus, because he was a man in power and did not pay attention to the Lord. And I'm in doubt about this dispute... Consideration of such an act left the judge in doubt, because the matter was beyond his understanding. Until the judgment of Augustus. They call the emperor Augustus, as well as Caesar; they also call him master.
25. And when I found out that he had done nothing to deserve death, and that he himself appealed to the bright emperor, I decided to send him. 26. I have nothing reliable to write about him, master. That is why I brought him before you, and especially before you, Emperor Agrippa, so that, after the examination, I would have something to write about. 27. Because it seems unreasonable to me to send a slave and not mention his faults.
He did nothing to deserve death. Finally, the judge himself testifies about Paul that he is not guilty; however, he did not release Paul. The Lord arranged for Paul to summon the emperor (and it was necessary for those who summoned the emperor to be sent to Rome), in order to fulfill the prophecy of Paul himself, i.e.: I must also see Rome (19; 21).
Look how Paul, leaving everything, both his parents and teachers, comes to Rome clear of all suspicion.
1. And Agrippa said to Paul: You are allowed to speak about yourself. Then Paul, raising his hand, began to defend himself. 2. I consider myself happy, Emperor Agrippa, that today I will defend myself before you against everything that the Judeans accuse me of. 3. Especially since you know all Jewish customs and disputes. So please listen to me patiently. 4. Therefore, my life from my youth, which from the beginning was among my people in Jerusalem, is known to all the Jews. 5. Those who know me from before, and who want to testify, that according to the strictest current of our faith, I lived like a Pharisee. 6. And now I stand before the court because of the hope of the promise that God made to our fathers, 7. To which our twelve tribes, earnestly serving day and night, hope to reach. For this hope, Emperor Agrippa, I was accused by the Jews. 8. 3what do you think is incredible that God raises the dead?
I consider myself lucky, Emperor Agrippa, that I will defend myself before you today. Paul did not speak like that to flatter the emperor (by no means!), but because he wanted the emperor to benefit from it as well. The one, who was just being questioned in court, influenced the judge and won him over with his honesty so much that Agrippa said in front of everyone: In a little while you will persuade me to become a Christian (v. 28). Especially since you know all Jewish customs and disputes. Being aware of this, Paul should have been afraid that he would be judged by a man who knows everything; however, not backing down before such a judge, who knows everything that happened in detail, means having a clear conscience. All the Jews know, who know me from before. This means: The Jews know the truth, but they will not be its witnesses, but they willfully lie and sin against me. According to the strictest current (in the original: heresy) of our religion, I lived as a Pharisee. It is interesting that the Pharisees were also heretics (sectarians), even though they studied and understood the Scriptures better than all the other Jewish sects. They understood him better, but not truly, because they did not have a true understanding of the Scriptures.
Diligence is capable of thoroughly examining a work and judging it. However, she is unable to fully grasp its essence; on the contrary, it happens that a man is deceived by his own mind.
9. And I, indeed, myself thought that I should do much against the name of Jesus of Nazareth. 10. Which I did in Jerusalem; and many of the saints I imprisoned in dungeons, having received authority from the high priest; and when they killed them, I agreed. 11. And in all the synagogues, I often tortured them and forced them to blaspheme, and with excessive fury against them, I persecuted them even in foreign cities.
And I, indeed, thought so myself. In my opinion, says Pavle, it seemed to me that it should be so. Often torturing them. Many, encouraged by the devil and demons, did inappropriate things, and I was perhaps even more furious than them, when I did evil at will.
12. And thus going to Damascus, with authorization and orders from the high priest, 13. At noon, king, I saw on the road from heaven a great light greater than the brightness of the sun, which illuminated me and those who were going with me. 14. And when we all fell to the ground, I heard a voice speaking to me and saying in the Hebrew language: Saul, Saul, why are you persecuting Me? It's hard for you to keep up against the prickly pear! 15. And I said: Who are You, Lord? And He said: I am Jesus whom you are persecuting. 16. But get up and stand on your feet; for that is why I came to you to make you a minister and a witness to what you have seen and what I will show you. 17. Delivering you from the people of Judea and from the Gentiles to whom I am sending you. 18. To open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that by faith in Me they may receive the forgiveness of sins and share with the sanctified.
A light greater than the shining of the sun. Announcing a shining brighter than the light of the senses, and considering it impossible to compare the light of Jesus with the light of the sun, Paul, in order to convey this revelation as human hearing can receive it, says: this light far surpasses the light of the sun.
19. Therefore, Emperor Agrippa, I was not disobedient to the heavenly vision; 20. But first I preached to those in Damascus and Jerusalem, then throughout the land of Judea and the Gentiles to repent and return to God, doing deeds worthy of repentance.
I was not disobedient. I was convinced through that reporting, says Pavle. The Lord converted me with that vision and thus convinced me not to postpone the work. That seeing is pure contemplation, which surpasses human powers. A carnal man cannot see him, unless his eyes are opened by a superhuman power.
21. That is why the Jews caught me in the church and wanted to tear me to pieces. 22. But having received help from God, I stand to this very day and testify to the small and the great, saying nothing but what the Prophets and Moses said would be. 23. That Christ will suffer, and that he will be the first from the resurrection of the dead, and that he will bring light to the Jewish people and to the Gentiles.
Saying nothing but what the Prophets and Moses said would be. That the Prophets foretold the suffering of Christ is so well known that it is unnecessary to talk about it. That Moses also foretold it, is seen from the fact that he said it in the name of Judah: Come down and lie down like a lion and like an angry lion; who will wake Him up (Genesis 49:9)?
It is clear that he is referring here to the death and resurrection of Christ. Moses, however, also predicted suffering, so he also says the following: And your life will be as if it were hanging towards you (Deut. 28:66). The first from the resurrection of the dead. Jesus rose first and died no more. Those, on the other hand, who were resurrected by Him or His disciples died again, in anticipation of the future general resurrection.
24. And when he justified himself in this way, Festus said in a strong voice: You are crazy, Paul! Many of those books are out of your mind! 25. And he said: I am not mad, mighty Festus, but I speak words of truth and reason. 26. Because the king knows about this, to whom I speak freely; because I don't believe that any of this is unknown to him.
You're crazy, Pavle. Since Paul was constantly directing his words to the emperor, Festus, somewhat offended and seeing Paul's audacity, spoke this out of malice and anger. Paul explains to him the reason why he addressed his words to the emperor.
Because this did not happen in some corner. 27. Do you believe, Emperor Agrippa, the Prophets? I know you believe. 28. And Agrippa said to Paul: In a little while you will persuade me to become a Christian. 29. And Paul said: I would pray to God both for a little and for a lot, so that not only you but also all who listen to me today would be as I am, except for these chains. 30. And when he had said this, the emperor and the governor and Vernicia and those who were sitting with them stood up. 31. And they went away and talked among themselves: This man has done nothing that deserves death or chains. 32. And Agrippa said to Festus: This man could have been released if he had not appealed to the emperor (And so the governor decided to send him to the emperor).
The king knows about this (v. 26). Paul is talking here about the cross and about the resurrection, because the teaching about it has spread throughout the universe. He also says this to prove that Agrippa knew everything, and he almost says to the others who were present: "You should also know this", because that is the meaning of the following words: This did not happen in some corner. I would pray to God for a little and for a lot, so that not only you... except these shackles. Although fetters are for the name of Christ and worthy of glory, Paul added those words, ie. apart from these fetters, conforming to the understanding of those present.
What are you saying, blessed Paul: apart from these fetters? What is your courage, if you are ashamed of bonds and if you avoid them? And in your Epistles, didn't you always brag about the chains and call yourself a slave? Didn't you always choose chains instead of diadems? What happened, then, that you are removing the shackles from yourself?
I, he says, neither distance them from me, nor am I ashamed of them, but speak thus out of condescension and because of the weakness of the listeners, because they are not yet able to accept my praise. I learned from the Lord that no one puts a patch from a new garment on an old garment (Lk.5:36), that's why I said so.
1. And in order to decide that we should sail to Italy, Paul and some other slaves were handed over to the captain of Caesar's company, named Julius. 2. And when we got into the Adramite ship with the intention of sailing to Asian places, we set sail; Aristarchus, a Macedonian from Thessalonica, was with us. 3. The second day we landed in Sidon. And Julius, acting humanely towards Paul, allowed him to go to his friends so that they could take care of him.
Aristarchus was with us. The fact that Aristarchus was present and Paul's companion was very useful, because he had to report in Macedonia everything that happened to Paul. And Julius acting humanely towards Paul. It was only natural for him to lead and support Paul, who was tormented by chains and fear. Look, how the writer does not hide the fact that Paul also needed the care of others.
4. And starting from there we sailed under Cyprus, since the winds were contrary. 5. And having sailed through the seas of Cilicia and Pamphylia, we came to Myra Lycia. 6. And there the captain, finding an Alexandrian ship sailing to Italy, put us on board. 7. After sailing slowly for many days, and barely reaching Cnidus, because the wind did not give us, we sailed under Crete near Salmone. 8. And sailing along the coast with difficulty, we arrived at a place called Good Docks, near which was the city of Lacea.
The ship of Alexandria, he says. It is likely that they also went to Asia to inform about what happened to Paul, as Aristarchus informed Macedonia.
9. So when a lot of time had passed and sailing was not without danger, because the fast had already passed, Paul advised, 10. Saying to them: Men, I see that sailing will be with trouble and great damage, not only for the cargo and for the ship, but also for our lives.
Because the fast had already passed... I think he is talking about the Judean fast here, because Paul sailed a long time after Pentecost, so they reached the borders of Crete almost before winter. In order to show that he is not prophesying, but speaking according to wit, he expresses himself as follows: I see..., because they would not immediately believe him if he had said it as a prophet.
11. But the captain believes the helmsman and the owner of the ship more than Paul's words. 12. And since the harbor was not suitable for a winter camp, many advised to drive away from there, so that they could not get to Finikos, and spend the winter in that Cretan harbor that looks towards the southwest and northwest. 13. And when the southerly blew, they thought that their wish would be fulfilled, so they raised anchor and sailed past Crete.
But the captain has more faith in the helmsman and the owner of the ship. The captain did this with the assumption that one should listen more to people skilled in sailing than to a passenger, who is not experienced in that part. In that way, it was a mistake of thinking and not a mistake of fate.
14. But not long after that a stormy wind called the north-east blew against him. 15. And when the ship was caught and it could not be washed away by the wind, we let the waves carry us. 16. And when we passed by an island called Cloud, we could hardly hold the boat. 17. Who, having pulled out, used auxiliary means and moored the ship, then, fearing that they would hit the bank, lowered the sails and sailed on.
One should not constantly look for precise expressions in Scripture. For example, "oppose" is an expression that is more appropriate in relation to a person than in relation to a ship.
18. And when we were very tired of the storm, the next day they threw out the loads. 19. And on the third day we took out the boat's tools with our own hands. 20. And when neither the sun nor the stars appeared for many days, and the storm did not blow, all hope that we would be saved was finally lost. 21. Since they had not eaten for a long time, Paul stood among them and said: You should have listened to me, people, and not left Crete, and avoided this torment and harm. 22. And now I advise you to be of good cheer, because not a single soul of yours will perish, except the ship. 23. Because this night, an angel of God stood before me, whose God I am and whom I serve, 24. Saying: Do not be afraid, Paul! You must appear before the emperor; and behold, God has given you all who sail with you. 25. Therefore, men, be of good cheer, for I believe God that it will be so as I have been told. 26. Therefore, we will be cast out on an island. 27. And when on the fourteenth night we were also sailing on the Adriatic, around midnight the boatmen thought that they were approaching some land. 28. And having measured the depth, they found twenty fathoms. And after a little while, they measured again and found fifteen fathoms. 29.
Then, fearing that they would hit the underwater sloops, they lowered four anchors from the stern, and prayed for daybreak. 30. And when the boatmen looked to escape from the ship, and lowered the boat into the sea, pretending that they wanted to lower the anchors from the bow, 31. Paul said to the captain and the soldiers: if these do not stay on the ship, you cannot be saved. 32. Then the soldiers cut the ropes on the boat and let it fall. 33. And even before daybreak, Paul begged everyone to eat, saying: Today is the fourteenth day that you have been waiting, and you are going without food, without tasting anything.
And now I advise you to be in a good mood. After such a long storm, he addresses them without reproach and with the desire that they trust him in the future. What happened is evidence of the truth of what he said. Then he foretells two things, namely, that the ship will perish and that those who are on it will be saved and thrown onto the island. Here, God has gifted you with everything that sails with you. Therefore, if Paul had not been there, everyone who was on the ship would have perished. That is why what Homer said is false:
No man escaped death, I think, whether he was a rust or a hero, when his mother once gave birth to Him. (Iliad, 6; 488, translation by M. Đurić; literally: Fate, I think, was not escaped by any earthling, neither brave nor timid man, whoever was born into the world).
Homer thereby indicates that one cannot avoid the fate of death, which together with the birth of a person also determines the time of a person's death. However, if everyone was destined to perish, judging by the usual way, Paul should have perished as well, who spent forty days at sea without food!
False reasoning says: Neither a brave nor a timid man escaped fate... Scripture says something completely different, that is: The righteous is saved from obvious danger. So, God gave souls to Paul, while the ship and everything on it perished. In this way, even the ungodly are saved this time because of the righteous. It also happens that a wicked person perishes before his time because of his wickedness, as the Preacher says: Be not wicked, and do not be cruel; why should you die when it is not your time (Book of Ecclesiastes 7; 17). Then the soldiers cut the ropes on the boat. God arranged for them not to believe Paul at the beginning and then to believe him, having tested his words with experience, as it happened. Look: the captain trusts Paul, because he allows the ship to sink; the boatmen did not believe yet, but they did later, because they were rude and insensitive people.
34. Therefore, I am asking you to take food, because it is for your salvation. And none of you will have a hair fall from your head. 35. And having said this, he took bread and thanked God in front of everyone and, breaking it, began to eat. 36. Then everyone cheered up, and took food themselves. 37. And there were only two hundred and seventy six of us in the ship. 38. When they were full of food, they lightened the ship by throwing the wheat into the sea. 39. And when the day came, they did not recognize the land, but saw a bay with a sandy shore, to which they decided, if possible, to pull out the ship.
Paul started eating so that he would not die of hunger. He thanked God for everything that had happened. He took the bread and thanked God. The Eucharistic act teaches us to say the same thing: "I thank You, God, because You have made us worthy..."
40. And having untied the anchors, they released them into the sea and at the same time untied the ropes on the stern, and spreading a small sail towards the wind, they headed for the shore. 41. And when they came across the seashore, they ran aground on the ship; and the bow buried itself and remained motionless, and the stern was broken by the force of the waves. 42. The soldiers then agreed to kill the slaves, so that none would swim out and run away. 43. But the captain, wanting to save Paul, prevented their intention and ordered those who could swim to jump out first and go to land. 44. And the rest, some on boards and others on something made of a ship. And so they all came out alive on earth.
The ropes loosened as day dawned. During the day, the ship also ran aground so that those who were on it would not die of fear and would see the fulfillment of the prophecy. It should be noted that killing another human being is done voluntarily and fate cannot prevent the execution of the murder. So the soldiers voluntarily decided to commit murder and wanted to approach him; however, after listening to the captain, they gave up - again voluntarily - their intention. They could have disobeyed the captain, because there were many of them and the force was on their side.
However, will and free will do what they will and do not do what they will not.
1. And when they were rescued from the ship that were with Paul, they soon learned that the island was called Malta. 2. And the locals showed us no small amount of philanthropy, because after building a fire, they received us all because of the rain that was falling and because of the winter. 3. And when Paul gathered a bunch of branches and put them on the fire, a snake came out from the heat and bit him on the hand. 4. And when the townspeople saw the snake hanging from his hand, they said to each other: Surely this man is a murderer, because Justice did not let him live when he was rescued from the sea. 5. And he shook the serpent into the fire and they suffered no harm.
And when Paul gathers a bunch of branches... While Paul was gathering branches, a snake bit his hand, but it did not harm him at all, because this holy man was full of faith. Dropping the sting into the apostle's hand and not finding a wound of sin in it, the snake immediately jumped back and threw itself into the fire, as if seeking punishment for itself. We are afraid of the beast, because we do not possess all the divine virtues. They spoke to each other. See that even among barbarians the natural reasoning is full of justice. Not only do they simply condemn, but they talk to each other with a feeling of pity (compassion).
6. And they expected that he would flee or suddenly fall dead. But when they waited for a long time, and when they saw that nothing bad would happen to him, they changed and said that he was a god.
They expected him to leave, that is. they thought Paul's body was going to explode. When they waited for a long time... The miracle did not appear immediately, but people had to wait for it for a while. Thus, the appearance was not a hoax or just a trick. They said that he was a god, because they used to call anyone who did something unusual a god. Similarly, the ancients also called gods those who performed greater feats than their contemporaries with physical strength, like Heracles, or those who, like Simon in Samaria, bewildered the onlookers with magical skills.
7. Around that place were the estates of the chief of the island, named Publius, who received us and graciously hosted us for three days. 8. And it happened that Father Publius had fever and heartache and was lying down. Paul entered him, and after praying to God and laying his hands on him, he healed him. 9. When that happened, others on the island who were sick came and were healed. 10. And they showed us great honors, and when we came, they prepared what we needed.
Publius was a hospitable man because he received them without knowing anything about them and only out of pity for their fate. He accepted two hundred and eighty people, seeing in it a benefit for himself. Father Publius had a fever and heartache... Heartache was a difficult disease to cure; Paul healed her, which converted many to faith.
11. And after three months we set sail on an Alexandrian ship, which had wintered on the island, and had the mark Dioscuri. 34 12. And having sailed to Syracuse, we stayed there for three days. 13. And from there we arrived in Rigia by a circuitous route; and after one day, when the southerly blew, we arrived at Potiole the next day. 14. There we found brothers and they asked us to stay with them for seven days, and so we came to Rome.
It has the mark of Dioscuri. Almost always, and especially on Alexandrian ships, there was a custom to depict such characters on the left and right of the ship's bow. Since, during the reign of idolatry at that time, the Dioscuri were probably represented on that ship, hence it can be concluded that the helmsman on it was a foreigner and an idolater, as Isaiah also says in one place: They will sail in foreign ships and hasten to the sea.
15. And the brothers there, having heard about us, went out to meet us at Appian Square and the Three Inns. And when Paul saw them, he thanked God and took courage. 16. And when we arrived in Rome, the captain handed over the slaves to the duke.
To Appian Square... It marks some places in front of Rome. First, that is. Appian Square is the place where the statue of Appian was located. That is probably why the place was called the square, the place in front of the statue. Inns should be understood as inns.
16. But Paul was allowed to live separately with the soldier who guarded him. 17. After three days, Paul summoned the leaders of Judea. And when they had gathered together, he spoke to them: Men, brothers, I did nothing against the people or the customs of my fathers, and I was delivered from Jerusalem as a captive into the hands of the Romans. 18. After examining me, they wanted to let me go, because no mortal guilt was found on me.
And when Paul saw them..., he took heart. Although he performed so many miracles, Paul gained great courage because of seeing the brothers. From there we learn that he accepted both consolation and opposition in a human way. But Paul was allowed... Paul was so respected that he was allowed to live separately. As the captain treated him favorably even at that time, he did so even more now. With the soldier who was guarding Him, in order to prevent new conspiracies against Paul, because the soldier was not guarding him, but was watching so that no inconvenience would happen to him.
19. But when the Judeans objected, I was forced to appeal to Caesar, not as if I had my own people to accuse of anything. 20. For this reason, I asked to see you and talk to you; for I am bound in these chains because of the hope of Israel.
As Paul knew that it was completely inappropriate to judge, especially with an unbelieving person, he defends himself from one and the other side, that is, that he did not act against the law, but that, on the contrary, undoubtedly he himself was unjustly accused by the Judeans, and that he did not summon the emperor of his own free will, but that the Judeans themselves gave him reason for it, because they neither thought of judging me according to the law of the Church, nor of submitting to the legitimate opinion of the authorities. The authorities wanted to release me, but they did not release me because the Jews opposed it. What does that mean? You summoned the emperor to accuse the Jews? No, he says, but to avoid danger. Because of the hope of Israel, I am bound in these chains, that is, the Letter to the Jews leaves one hope - Christ. In preaching this hope, I became a captive.
21. And they said to him: We did not receive any letters about you from Judea, nor did any of the brothers come to report or say anything bad about you. 22. After all, we want to hear from you what you think.
Even before Paul's arrival in Rome, the Jews were advised not to accept the preaching of Christ, and not only to the Roman Jews, but to the Jews throughout the country. However, how do you know that? In the works of ancient writers, we find that the priests, scribes and elders who lived in Jerusalem wrote epistles and sent them to all the countries, addressing them to the Jews living in them.
In those epistles, they insulted Christ's teaching as alien to God, and persuaded them not to accept it. The following Isaiah's prophecy seems to signify the same: Woe to the land that makes its wings on the other side of the rivers of Ethiopia; which sends messengers across the sea, in ships made of silk on the waters (18:1-2). This signifies that the ungodly voice of the people, who inhabited Judea, will spread in swift ships over the borders of the Ethiopian land and to the ends of the earth, and that their apostles, sailing on the waters and crossing the sea, will penetrate into all countries, spreading the epistles and insulting the teaching about our Savior. It should be said that the custom of the Jews until now is to give the apostles, i.e. emissaries or evangelists, they call those persons who distribute the emissaries of their elders. The next part of the prophecy speaks of the Savior's disciples, whom the prophecy calls swift messengers - in contrast to the Judean apostles - because they are tidings of good news to all nations.
Because we know about this heresy that it is spoken against everywhere. 23. And having appointed him a day, many came to his apartment; he presented to them, testifying about the Kingdom of God from morning to night and convincing them about Jesus from the Law of Moses and the Prophets. 24. And some believed what he said, but others did not.
Faith in Christ is called "heresy" by the Jews. However, they also testify that Christ is preached everywhere, although not everyone accepts that preaching, and some of the Jews and Greeks oppose it.
25. And being in disagreement among themselves, they began to separate, while Paul said one word: The Holy Spirit spoke well through the prophet Isaiah to our fathers, 26. Saying:
See how the Jews plot against Paul; in Judea they were like tyrants, and here, where Paul even rebukes them, they dare not say anything against him, because what concerned Paul was no longer in their power. Well said the Holy Spirit. Here, Paul timely refutes those who claim that the Holy Spirit is a person who serves the Father, because he calls the Holy Spirit the Lord, Who sits on a high and exalted throne and who (the throne) saw Isaiah (6:1), since the Holy Spirit is one in essence with the Father and has the same authority as Him.
Go to this people and say: With your ears you will hear and not understand, and with your eyes you will see and not see. 27. Because the heart of this people has hardened, and they hardly hear with their ears, and they have closed their eyes so that they do not see with their eyes, and they do not hear with their ears, and they do not understand with their hearts, and they do not turn to heal them. 28. Let it be known to you, therefore, that this salvation of God was sent to the Gentiles; they will hear. 29. And when he had said this, the Jews went away, disputing much among themselves.
It was done, he says, by people who closed their eyes and ears. That they do not turn to me to heal them. It points to the great impiety and persistent turning away of those people. He says this with the aim of attracting and favoring them and showing them that if they convert, they too will be healed. The heart of this people has hardened. He does not say in this sense that God, Who wants everyone to be saved and to come to the knowledge of the truth, helped them not to see and tries not to hear; however, we are accustomed to speak thus of people who fall away and do not want to listen to the words of salvation. Such a man runs away and closes his ears, so that he could not in any way hear the words that could convert him and keep him from evil.
30. And Paul stayed for two full years in his rented apartment, and received all who came to him. 31. Preaching the Kingdom of God and teaching about the Lord Jesus Christ with all boldness and undisturbed.
Paul did not act like that Sinoplian (Diogenes) who dressed in rags and lived in a barrel, who amazed many with what they did not need and did not benefit anyone. Paul did not do anything similar, because he did not direct his views towards the love of glory.
On the contrary, he dressed himself with all propriety and lived constantly in the house, showing whole-hearted concern for propriety (propriety), which the aforementioned cynic neglected and publicly violated, living unrestrainedly and being attracted by the passion for fame. If one thinks to look for the cause of his dwelling in a barrel, he will find no other reason for it than the love of glory. Pavle, however, even paid for the apartment he rented in Rome.
The information that has been preserved about the evangelist Luke is very scarce. As stated by bl. Theophylact, came from a heathen Antiochian family - probably Greek - and was the first to convert to Judaism. He was very educated, and he was a doctor by profession. His knowledge of medicine was manifested in the careful and accurate descriptions of illness and healing, which were recorded in his Gospel. Tradition mentions that he was one of the Seventy and that the resurrected Lord appeared to him and Cleopas (see Lk. 24; 13-33). The apostle Paul mentions him as his companion, who accompanied him during the second and third apostolic journeys and was a great comfort to him during the Roman captivity (see Col. 4; 11-14). After the execution of St. Apostle Paul, Luke continued to preach the gospel, so he himself suffered a martyr's death in Achaia. There the pagans hung him on an olive tree. According to historians of ancient literature, this writer of the Gospels and Acts of the Apostles was one of the best writers of his time.
In addition, church tradition has preserved testimony that the evangelist Luke was also a painter and that he painted the first icon of the Blessed Virgin Mary, as well as icons of St. apostles Peter and Paul. Finally, the evangelist Luke is the only author of any biblical book, either Old or New Testament, who was not a Jew.
A city in Syria, the former capital of the Seleucids. Syria became a Roman province during the time of Pompey. At that time, i.e. In the 60s BC, Judea was also an integral part of the province of Syria. Located on the banks of the Orontes, Antioch was one of the most important centers of this province, which preserved much of the old, Phoenician culture. Craftsmanship and trade flourished here, and then in the 3rd century it was conquered by the Persians. According to the testimony of the Acts of the Apostles, shortly after Cornelius' conversion, a Christian community was formed in Antioch, composed of believers who came from paganism. The apostle Barnabas first stayed here, and then the apostle Paul joined him. In the Acts of the Apostles, it is emphasized that the believers first began to call themselves Christians here.
Theophilus was a Christian who converted from paganism. He occupied a high social position and was highly respected in the Roman community of believers. The name "Theophilus" is of Greek origin and means "God-loving" or "friend of God".
Blessed Theophylact is referring to the sect founded in the middle of the 2nd century by Montan, born in a small town on the border of Phrygia and Mysia. Montan was first a priest of the goddess Cybele, and then converted to Christianity. As he was dissatisfied with the Christian way of life, which did not seem strict enough to him, he tried to reform it. As a man of developed imagination and weak nerves, he often fell into ecstasy. This led him to proclaim himself an inspired prophet, the instrument of that Comforter whom Christ had promised to send. Soon, other "prophets" began to follow him, and church historian Eusebius especially mentions two prophetesses, Priscilla and Maximilla, who, as he says, spoke "meaninglessly, inappropriately and strangely". The Montanists gave more importance to their prophecies than to the evangelical teaching and saw in them the addition of Christ's teaching.
In the Sermon on the Ascension of the Lord, St. Gregory Palamas says: "After announcing the saving dogmas to His disciples, He took them out of the house and led them to Bithynia, and after blessing them, He departed from them and ascended to heaven. Using a cloud as a chariot, he ascended in glory and entered the Holy of Holies not made with hands, sat down at the right hand of the Majesty in the heavens, making our constitution (that is, our human nature) partakers of both the divinity and the throne. Since the apostles did not stop looking at the sky, angels appeared and announced that He would come again from heaven in the same way as they had seen Him ascend. ("Selected Sermons", Belgrade 1999)
Jewish historian, born 37/38. Mr. in Jerusalem, in a very respectable family. In his youth, he studied the three main schools of Judaism: Pharisaic, Sadducean and Essene, while he himself, like the apostle Paul, belonged to the Farnese. Because of his closeness with Vespasian (who destroyed Jerusalem and became Roman emperor in 69), the Judeans considered him a traitor. His main work, On Judean Antiquities, was written in 20 books. It is the first complete history of the Judean people, the first part of which is based on n; Bible and Jewish apocryphal writings, and others on the writings of Judeo-Hellenistic authors, as well as Greek and Roman writers. Although he was ignored by his compatriots, Christian writers quote him a lot, because the Antiquities also contain passages that talk about Jesus, John the Baptist and James, the brother of the Lord.
Exceptionally gifted church father of the 3rd century (ca. 185-254). Born in Egypt, most likely in Alexandria, in a Christian family. According to some testimonies, his father suffered a martyr's death. In addition to theology, he also studied secular science, especially philosophy. Because of the belief in the preexistence of souls and misconceptions about the incarnation of God - the Logos and about the Holy Trinity (where he introduces the principle of subordinationism), Origen's teaching was condemned at the Ecumenical Councils, especially at the Fifth, held in Constantinople in 553.
Interpreting this place, bl. Theophylact relies heavily on the words of St. John Chrysostom, who says: "Peter is always the first to speak, partly due to the liveliness of his character, and partly due to the fact that Christ entrusted him with His flock, and he was the first in the assembly of the apostles... People, he says, brothers. If the Lord called them brothers, then such an address was all the more appropriate for Peter... He leaves that work (choosing a new apostle instead of Judas) to the judgment of the majority... Couldn't he himself, Peter, have chosen? Of course he could. However, he did not do so, so as not to appear biased. He didn't say: we are enough, he was so alien to any glory... He only pursued one goal, although it was not of the same importance as the others. Look: there were one hundred and twenty people, and he asks that they choose only one person from the whole crowd, and he asks for that quite justly. He is the first to decide on that work, because it is to him that everyone is entrusted." ("Sermon on the Acts of the Apostles", III).
The learned bishop of Hierapolis, died around 165. The mentioned work has not been preserved, and is known only on the basis of small passages, mentioned in the writings of other writers.
Those miraculous works that the Bishop accomplished in the flesh are finished, showing that He, according to His hypostasis, is the Only Begotten Son Who united with us at the end of time. Now things begin to happen which manifest the Holy Spirit, so that we may know and also adopt the mystery of the Holy Trinity; because the Holy Spirit really worked before - by speaking through the Prophets and announcing the future - but now through tongues of fire He showed Himself to everyone in His hypostasis, and like a Bishop, as if on some kind of throne, He descended on the disciples of Christ, making them instruments of His power... Why, however, did He appear in the form of tongues? That is to show that it is related to the Word of God, because there is nothing more related to the word than language. Also, for the sake of the grace of teaching, because a teacher in Christ needs a blessed language. And why did he appear in the form of tongues of fire? Not only because of the oneness of the Spirit with the Father and the Son - because our God is fire, and that fire that quenches iniquity - but also because of the double effect of the apostolic preaching. She must simultaneously do good and rebuke", says St.
Grigorije Palama in the Sermon on the Appearance and Distribution of the Divine Spirit on the Day of the Fifteenth"'; Serbian translation: "Selected Sermons", Belgrade, 1999.
Gentile converts were called proselytes, although the Jewish faith is not missionary in nature.
Outraged by the violence of Rome, the Judeans rebelled in May 67. after Christ. Although they had initial successes, their uprising was suppressed and the city of Jerusalem was completely destroyed and looted. Tens of thousands of Jews were taken into slavery, and those who remained in the city died of hunger. An exhaustive description of these events is given by Josephus in his work On the Judean War.
The founder of this heresy was the Antiochian bishop Paul of Samosata (elected around 260). In basic terms, he claimed that the Logos (Word) was not a person but an attribute of God, and that he was at work in Moses, the prophets, and Jesus, the son of David. The oneness of Jesus with God consists, as he claims, only in the fact that Jesus has one will with God. The Logos (Word) dwelt in Jesus as in the church, and did not make Jesus God. At his baptism, Jesus was anointed with the Holy Spirit and achieved moral perfection, which is why he was rewarded by God to work miracles. This heresy was condemned by the decisions of church councils.
The beautiful door was cast from copper and led to the women's courtyard, which approached the inner courtyard of the church from the eastern side.
The eastern side of the outer colonnade, which surrounded the church with its courtyards, was called Solomon's Porch. The first, Solomon's temple, was demolished around 586. BC, and the second, Zerubbabel, was erected after the return of the Jews from the Babylonian captivity. This, the second church, suffered during the time of Antiochus Eupator, which is mentioned in the 1st Book of Maccabees. The looting and destruction of the church continued during the Roman conquest. The church in question here was the third, so-called. Herod's church, which Josephus Flavius says was "the most wonderful building in the world". This church was razed to the ground and burned during the Judean rebellion, in the time of Vespasian. Precious church decorations were taken to Rome and are presented in relief on the Arch of Titus.
Such teachings are characteristic of numerous Gnostic sects, in which an unnatural combination of Christian revelation, Judaism and elements taken from pagan religions was made. Some of them underline the principle of dualism, whose roots can be traced back to the Persian, Zoroastrian religion.
The son that the forefather Abraham had with the slave girl, Hagar (Egyptian) (see Moses 16 and 21)
Claudius Drusus Germanicus (41–54), Roman emperor, succeeded his cousin, Gaius Caligula. He was an outstanding connoisseur of the Greek and Etruscan languages, as well as Roman antiquities. In many ways he tried to continue the policy of Octavian Augustus. In his time, Judea again became a vassal kingdom, at the head of which Claudius placed his friend, Herod Agrippa.
He is probably referring to the Roman emperor Gaius Caligula (37-41), Tiberius' successor, who soon after ascending the throne began to seek divine honors for himself. By his order, a huge statue of the emperor was to be brought into the Jerusalem temple. This action was prevented by Caligula's assassination.
Zeus – the supreme deity of the ancient Greeks, who ruled Olympus after overthrowing his father Chronos. He is the deity of lightning and thunder, lord of gods and men. In Roman mythology, his equivalent is Jupiter.
Hermes, or the Roman Mercury, was one of the most revered deities of the ancient world; originally the deity of commerce, and later of travel, invention, oratory, and even magical arts. He was believed to be the personal messenger of Zeus, but also the messenger of the deities of the underworld, Hades and Persephone.
Named so after the teachings of the founder, the half-Arian Makedonija, the bishop of Constantinople, who claimed that the Holy Spirit is a creature, and a creature of the Son, because he is lower than both the Father and the Son. This erroneous teaching was condemned at the Second Ecumenical Council, where the dogmatic provision was made about the Holy Spirit as the life-giving Lord, one in essence with the Father and the Son. For more information, see "Hieromonk dr. Justin (Popović) Dogmatics of the Orthodox Church".
This is the name of Apollo, the Greek deity of the sun and art. According to Homer ("Hymns") and Hesiod ("Genesis of the Gods"), Apollo killed the terrible dragon, the snake Python, a symbol of dark and underground forces and appropriated his name. He killed him in Delphi, where there was a cult of Pythian Apollo. In the name of Apollo prophesied were Pythias or Grays, who sat on a tripod. In ancient times, the Delphic gray was the most revered.
Followers of Epicurus from Samos (4th century BC) who, among other things, rejected the idea of immortality, believing that in this way man will be freed from the fear of death. He explained the origin of the world by the mechanical movement and collision of atoms. He emphasized pleasure as the purpose of life, and explained death as numbness and the absence of all consciousness and feelings. The Epicureans fiercely attacked Christianity and primarily rejected the possibility of God becoming incarnate and appearing in the world.
A philosophical school that was founded by Zeno in the 4th century BC, and one of the most prominent representatives was the Roman philosopher Seneca, who emphasized that the purpose of life is happiness that consists in living naturally or living in harmony with nature. Although they preached complete indifference to all pleasures and the independence of the spirit from all distractions, they strongly opposed the Christians and rejected their idea of God and the immortality of the soul.
Lucius Union Gallion, brother of Lucius Aeneas Seneca, Roman philosopher and teacher of Nero. A letter from Emperor Claudius appeared in ancient Delphi, from which it follows that Gallion must have been in Corinth between 51-52 years after Christ... Based on it, it can be established with high probability that the Apostle Paul came to Corinth at the beginning of 50 AD (V. Keller, "The Bible is right", Kragujevac, 1979).
Artemis or the Roman Diana, daughter of Zeus and sister of Apollo, was revered as the goddess of the moon and the hunt and the protector of children. As stated in the Acts of the Apostles, her cult was deeply rooted in the Asia Minor city of Ephesus. Here was her famous church, Artemision, which was considered one of the seven wonders of the ancient world. The statue of Artemis of Ephesus represented a female figure with a large number of breasts and in this city her cult had an orgiastic character.
In ancient times, aniconic stone or wooden idols, which were believed to have fallen from heaven, could be seen in churches. So, for example, the statue of Artemis in Patras had the shape of a stone column. Read more at D. Srejović - A. Cermanović, "Dictionary of Greco-Roman Mythology", Belgrade, 1989
The Pharisees ("separate ones") represented a Jewish religious and political movement that, like the Sadducees, appeared in the second century before Christ. They enjoyed the support of the middle and poor strata of the people. They advocated strict application of the Mosaic legislation and respect for traditions, in which they went to extremes. For this reason, they are presented as hypocrites in the New Testament. The Sadducees belonged to the upper and wealthy classes. Politically and religiously very conservative, at the same time they were very open to Hellenistic influence. They recognized only the legislation of Moses, while the part of the Old Testament that referred to the Prophets, they generally did not respect. Among other things, they did not even believe in the resurrection of the dead. Finally, the Essenes are a Jewish community which, according to the testimonies of Josephus Flavius, Philo of Alexandria and Pliny the Elder, existed from the end of the second century BC until the end of the first century BC. Although there were also in the cities, they are mostly associated with a special settlement on the coast of the Dead Sea. More about these groups in v. Eugen Verber, Qumran Manuscripts, Belgrade, 1983.
Octavian Augustus (27 BC – 14 AD), Roman emperor. After he gradually abolished the republic with skillful politics and seized all military and political power, he became the absolute master of Rome. In that period, the Romans mostly fought in the West, while in the East they achieved mostly diplomatic successes. Since at that time the country experienced economic prosperity and recovered from long-term civil wars, in Roman historiography the time of August's reign was glorified as the "golden age".
The Roman emperor Tiberius (14–37) was the adopted son and successor of Octavian Augustus. He came to power when he was already fifty years old, as a very experienced military leader and diplomat. Tacitus characterizes him as suspicious, hypocritical, ferocious and distrustful.
Lucius Domotius Nero (54–68), Roman emperor, known for his imbalance and cruelty. The period of his reign was followed by conspiracies in Rome and rebellions in the provinces. Among other things, the rebellion in Judea began at that time, as well as the cruel persecution of Christians who were accused of burning Rome. Finally, the praetorians (guards) rebelled against Nero and expelled him from Rome and forced him to commit suicide.
According to Greek mythology, the Dioscuri are twins, Castor and Polydeux (Pollux), sons of Leda and Zeus, who approached her in the form of a swan.