John Chrysostom, On the Acts of the Apostles

called Olivet, which is near Jerusalem, a Sabbath day’s journey, unless they walked a certain length of a journey on the Sabbath day. And when they entered they went up into the upper room, where they were staying. So then they remained in Jerusalem after the resurrection. Both Peter, he says, and James, and John. This one is no longer counted alone with his brother, but also Andrew with Peter; Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. He well remembered the disciples. For since the one betrayed, the other denied, and the other disbelieved, he shows that except for that one all were safe. These all were continuing with one accord in prayer and supplication with the women. Well done. For this is a great weapon in temptations, and in this they had been sufficiently instructed beforehand by the Teacher himself. Moreover, the present temptation also led them to this. For this reason they also go up into the upper room; for they greatly feared the Jews. With women, he says. For he said that they followed him. And with Mary the mother of Jesus, and with his brothers. How then does he say that the disciple then took her to his own home, But Christ having gathered them again, so then she was again with them. And with his brothers. He means those who formerly did not believe in him. And in these days, Peter standing up in the midst of the disciples said. And as being fervent, and as having been entrusted with the flock by Christ, and as first of the choir, he is always the first to begin to speak (and there was a crowd of names, he says, in the same place about a hundred and twenty): Men and brothers, it was necessary for this 60.34 Scripture to be fulfilled, which the Holy Spirit foretold. Why then did he not alone ask Christ, that He should give him someone for the place of Judas? and why also do they not make the choice from themselves? Peter therefore had become better than his former self. This, then, one can say concerning this. And concerning not asking simply, but by revelation for the one who would fill up the choir, we shall state two reasons: one, that they were occupied with other things; and a second, that this was a very great proof of Christ being present with them. For just as He chose when present, so also when absent. And this is no small thing for consolation. But see him doing all things with common consent; nothing authoritatively, nor as a ruler. And he did not say simply thus: We appoint this man in place of Judas; but consoling them for what had happened, see how he handles the matter. For what had happened caused no small perplexity; and do not wonder. For if now many twist this, what was it likely for them to say then? Men, he says, brothers. If the Lord called them brothers, much more this man; wherefore also in the presence of all he proclaims this. Behold the dignity of the Church, and the angelic state. No one there was divided, not male, not female. Such I wish the Churches to be even now. No one was concerned about worldly things, no one was anxious about their own affairs. So great a good are temptations; such a fine thing are afflictions. It was necessary for this Scripture to be fulfilled, which the Holy Spirit foretold. He always consoles them from the prophecy. Thus also Christ does everywhere. In this same manner then this man also shows that nothing strange has happened, but what was already foretold. It was necessary, he says, for this Scripture to be fulfilled, which the Holy Spirit foretold by the mouth of David. And he does not say, David said, but, The Spirit through him. See immediately in the beginnings of the book what teaching he uses. Do you see that I did not say simply when I began the composition, that this book is a history of the Spirit? Which he foretold, he says, the Holy Spirit through the mouth of David. Observe how he appropriates the prophet, and brings him into the midst, knowing that it benefits them for it to have been spoken through David, and not through another prophet. Concerning Judas, he says, who became a guide. See here also the philo 60.35 sophy of the man. He does not insult nor attack him, saying, The polluted and all-polluted one; but simply declares what happened; nor

καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἱερουσαλὴμ, σαββάτου ἔχον ὁδὸν, εἰ μὴ ὡρισμένον τι μῆκος ὁδοιπορίας ἐβάδιζον ἐν τῇ ἡμέρᾳ τοῦ σαββάτου. Καὶ ὅτε εἰσῆλθον εἰς τὸ ὑπερῷον ἀνέβησαν, οὗ ἦσαν καταμένοντες. Ἄρα λοιπὸν ἐν Ἱεροσολύμοις ἔμενον μετὰ τὴν ἀνάστασιν. Ὅ τε Πέτρος, φησὶ, καὶ Ἰάκωβος, καὶ Ἰωάννης. Οὐκ ἔτι μετὰ τοῦ ἀδελφοῦ μόνος οὗτος ἀριθμεῖται, ἀλλὰ καὶ Ἀνδρέας μετὰ Πέτρου· Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Ματθαῖος, Ἰάκωβος ὁ Ἀλφαίου, καὶ Σίμων ὁ Ζηλωτὴς, καὶ Ἰούδας Ἰακώβου. Καλῶς ἐμνημόνευσε τῶν μαθητῶν. Ἐπειδὴ γὰρ ὁ μὲν προέδωκεν, ὁ δὲ ἠρνήσατο, ὁ δὲ ἠπίστησε, δείκνυσιν, ὅτι πλὴν ἐκείνου πάντες ἦσαν σῶοι. Οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ καὶ τῇ δεήσει σὺν ταῖς γυναιξί. Καλῶς. Μέγα γὰρ τοῦτο ὅπλον ἐν τοῖς πειρασμοῖς, καὶ τοῦτο ἦσαν προπαιδευθέντες ἱκανῶς ὑπ' αὐτοῦ τοῦ ∆ιδασκάλου. Ἄλλως δὲ, καὶ ὁ παρὼν πειρασμὸς αὐτοὺς εἰς τοῦτο ἦγε. ∆ιὰ τοῦτο ἀναβαίνουσι καὶ εἰς τὸ ὑπερῷον· σφόδρα γὰρ ἐδεδοίκεσαν τοὺς Ἰουδαίους. Σὺν γυναιξὶ, φησίν. Εἶπε γὰρ, ὅτι ἠκολούθησαν αὐτῷ. Καὶ Μαρίᾳ τῇ μητρὶ τοῦ Ἰησοῦ, καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ. Πῶς οὖν λέγει, ὅτι εἰς τὰ ἴδια αὐτὴν ἔλαβε τότε ὁ μαθητής, Ἀλλὰ συναγαγὼν πάλιν αὐτοὺς ὁ Χριστὸς, οὕτω λοιπὸν πάλιν αὐτοῖς καὶ ἐκείνη συνῆν. Καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ. Τούτους λέγει, οἳ ἀπιστοῦντες πρότερον ἦσαν αὐτῷ. Καὶ ἐν ταῖς ἡμέραις ταύταις, ἀναστὰς Πέτρος ἐν μέσῳ τῶν μαθητῶν εἶπε. Καὶ ὡς θερμὸς, καὶ ὡς ἐμπιστευθεὶς παρὰ τοῦ Χριστοῦ τὴν ποίμνην, καὶ ὡς τοῦ χοροῦ πρῶτος, ἀεὶ πρότερος ἄρχεται τοῦ λόγου (Ἦν τε ὄχλος ὀνομάτων, φησὶν, ἐπὶ τὸ αὐτὸ ὡς ἑκατὸν εἴκοσιν)· Ἄνδρες ἀδελφοὶ, ἔδει πληρωθῆναι τὴν 60.34 Γραφὴν ταύτην, ἢν προεῖπε τὸ Πνεῦμα τὸ ἅγιον. Τί δήποτε οὐ τὸν Χριστὸν ἠξίωσε μόνος, ὥστε αὐτῷ δοῦναι εἰς τὸν τόπον Ἰούδα τινά; διατί δὲ καὶ ἀφ' ἑαυτῶν οὐ ποιοῦνται τὴν ἐκλογήν; Βελτίων λοιπὸν ἦν γεγονὼς ὁ Πέτρος αὐτὸς ἑαυτοῦ. Τοῦτο τοίνυν ἔστιν εἰπεῖν περὶ τούτου. Περὶ δὲ τοῦ μὴ ἁπλῶς, ἀλλ' ἐξ ἀποκαλύψεως αἰτεῖν τὸν τὴν χορείαν ἀναπληρώσοντα, δύο αἰτίας ἐροῦμεν· μίαν μὲν, ὅτι περὶ ἄλλα ἠσχόληντο· δευτέραν δὲ, ὅτι τοῦ παρεῖναι αὐτοῖς τὸν Χριστὸν τεκμήριον μέγιστον τοῦτο. Καθάπερ γὰρ παρὼν ἐξελέγετο, οὕτω καὶ ἀπών. Οὐ μικρὸν δὲ τοῦτο εἰς παραμυθίαν. Ὅρα δὲ αὐτὸν μετὰ κοινῆς πάντα ποιοῦντα γνώμης· οὐδὲν αὐθεντικῶς, οὐδὲ ἀρχικῶς. Καὶ οὐκ εἶπεν οὕτως ἁπλῶς· Ἀντὶ τοῦ Ἰούδα τοῦτον καταλέγομεν· ἀλλὰ παραμυθούμενος αὐτοὺς ὑπὲρ τοῦ γεγενημένου, βλέπε, πῶς μεταχειρίζει τὸν λόγον. Οὐ γὰρ μικρὰν ἀπορίαν ἐνεποίησε τὸ γεγονός· καὶ μὴ θαυμάσῃς. Εἰ γὰρ νῦν τοῦτο πολλοὶ περιστρέφουσι, τί τότε εἰκὸς ἦν αὐτοὺς λέγειν; Ἄνδρες, φησὶν, ἀδελφοί. Εἰ ὁ Κύριος ἀδελφοὺς αὐτοὺς ἐκάλεσε, πολλῷ μᾶλλον οὗτος· διὸ καὶ πάντων παρόντων τοῦτο ἀναφωνεῖ. Ἰδοὺ Ἐκκλησίας ἀξίωμα, καὶ ἀγγελικὴ κατάστασις. Οὐδεὶς ἦν ἐκεῖ διεῤῥηγμένος, οὐκ ἄρσεν, οὐ θῆλυ. Τοιαύτας βούλομαι τὰς Ἐκκλησίας εἶναι καὶ νῦν. Οὐδεὶς βιωτικόν τι ἐφρόντιζεν, οὐδεὶς περὶ οἰκείας ἐμερίμνα. Τοσοῦτον ἀγαθὸν οἱ πειρασμοί· τοιοῦτον αἱ θλίψεις καλόν. Ἔδει πληρωθῆναι τὴν Γραφὴν ταύτην, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον. Ἀεὶ παραμυθεῖται αὐτοὺς ἀπὸ τῆς προῤῥήσεως. Οὕτω καὶ ὁ Χριστὸς πανταχοῦ ποιεῖ. Τὸν αὐτὸν δὴ τρόπον καὶ οὗτος δείκνυσιν, ὅτι οὐδὲν ξένον γέγονεν, ἀλλὰ τὸ ἤδη προειρημένον. Ἔδει, φησὶ, πληρωθῆναι τὴν Γραφὴν ταύτην, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον διὰ στόματος ∆αυΐδ. Καὶ οὐ λέγει, ∆αυῒδ εἶπεν, ἀλλὰ, Τὸ Πνεῦμα δι' αὐτοῦ. Ὅρα εὐθέως ἐν προοιμίοις τοῦ βιβλίου ὁποίᾳ κέχρηται διδασκαλίᾳ. Ὁρᾷς, ὅτι οὐχ ἁπλῶς εἶπον ἀρχόμενος τῆς συγγραφῆς, ὅτι τοῦ Πνεύματός ἐστι πολιτεία τὸ βιβλίον τοῦτο; Ἣν προεῖπε, φησὶ, τὸ Πνεῦμα τὸ ἅγιον διὰ στόματος ∆αυΐδ. Σκόπει, πῶς τὸν προφήτην οἰκειοῦται, καὶ αὐτὸν ἄγει εἰς μέσον, εἰδὼς, ὅτι αὐτοὺς ὠφελεῖ τὸ διὰ ∆αυῒδ εἰρῆσθαι, καὶ μὴ δι' ἄλλου προφήτου. Περὶ Ἰούδα, φησὶ, τοῦ ὁδηγοῦ γενομένου. Ὅρα καὶ ἐνταῦθα τὸ φι 60.35 λόσοφον τοῦ ἀνδρός. Οὐχ ὑβρίζει οὐδὲ ἐνάλλεται, λέγων, Τοῦ μιαροῦ καὶ παμμιάρου· ἀλλ' ἁπλῶς τὸ γενόμενον δηλοῖ· οὐδὲ