1. What is this Pentecost? This is the time when it was necessary to cut the harvest with a sickle, when it was necessary to gather the fruit. Have you seen the image? Look, in turn, at the truth itself. When it was necessary to use the sickle of the word, when it was necessary to gather the harvest, then, like a refined sickle, the Spirit flies. Listen, indeed, to what Christ says: "Lift up your eyes, and see how they are white, and are ripe for harvest" (John 4:35); and again: "The harvest is plentiful, but the laborers are few" (Luke 10:2). Thus, Christ Himself was the first to lay the sickle; He lifted up to heaven the firstfruits of our nature; wherefore they call it the harvest. "At the coming," it is said, "the day of Pentecost," that is, not before Pentecost, but near Pentecost itself, so to speak. It was fitting that this also should take place during the feast, so that those who were present at the cross of Christ would see this event as well. "And suddenly there was a noise from heaven." Why did this event not take place without any sensible manifestations? Because, if the Jews also said, "They were drunk with sweet wine," then what would they not have said if nothing of the kind had happened? And not just a noise, but "from the sky". And by his suddenness he stirred up his disciples. "And he filled the whole house." This shows the great swiftness of the Spirit. Note, All were gathered together, that those present might believe, and the disciples might be worthy. And not only this (says Luke), but he adds what is much more striking: "And there appeared to them cloven tongues as of fire" (v. 3). It is beautifully added everywhere: "as if," so that you do not think anything sensual about the Spirit: "as if fiery," it is said, and "as if from a rushing strong wind." It was not the wind that usually spreads in the air. When John needed to know the Holy Spirit, He descended on the head of Christ in the form of a dove; and now, when all the people were to be converted, He appears in the form of fire. "And they rested on each of them," i.e., stopped, rested: to sit down means to be affirmed, to remain in place. What then? Did the Holy Spirit descend on the twelve disciples alone, and not on the rest? No, He came down on all one hundred and twenty people. Peter not without reason cited the testimony of the prophet, saying: "And it shall come to pass in the last days, saith God, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy; and your young men shall see visions, and your old men shall be admonished by dreams" (v. 17). And note, it was so that he might not only smite them, but also fill them with grace; therefore (it is said): "By the Holy Spirit and by fire" (Matt. 3:11). "And they were filled," it is added, "with all the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (v. 4). This is what they receive before any other sign, because it was extraordinary, and there was no need of another sign. "And they rested," it is said, "on each of them," and therefore also on him who was not chosen; for this reason he no longer grieves that he was not chosen like Matthias. It is said: "And all were fulfilled." Not only did they receive the grace of the Spirit, but they were filled. "And they began to speak with other tongues, as the Spirit gave them utterance." I would not have said "all," although there were also apostles, if the rest had not participated. On the other hand, having previously spoken of them separately and by name, he would not have spoken of them now along with the others. If, where it was only necessary to say that the apostles were here, he mentions them separately, how much more would he mention them here.

But notice, please see how the Spirit comes just when they're in prayer, when they're in love. And the words, "as if of fire," reminded them of another vision, because He appeared like fire in the bush. "As the Spirit gave them utterance"; Their words were indeed prophecies (αποφθέγματα). It is said, "And in Jerusalem there were Jews, a pious people" (v. 5). That they were reverent is evidenced by the fact that they lived there. How? Belonging to so many peoples and leaving their homeland, their homes, their relatives, they lived here. "And in Jerusalem there were Jews, pious men, of every nation under heaven. And when the noise was made, the people gathered together, and were thrown into confusion" (v. 5, 6). Since this event happened in the house, those who were outside the house naturally came running. "The people, and they were dismayed." What does it mean: "into confusion"? I was embarrassed, surprised. Then (the writer), explaining why they were surprised, adds: "For every one heard them speaking in his own tongue." So the people gathered together, "saying among themselves, Are not all these who speak Galileans?" (vv. 6-7) Immediately they turned their eyes to the apostles. "Why," they say, "we each hear our own dialect in which we were born. Parthians, and Medes, and Elamites, and the inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjacent to Cyrene, and those who came from Rome, Jews and proselytes, Cretans and Arabians, do we hear them speaking in our tongues about the great works of God? And they were all amazed, and perplexed, they said to one another, What does this mean?" (vv. 8-12). Do you see how they rush from east to west? "And others, mocking, said, They (γλεύκους) are drunk with sweet wine" (v. 13).

2. What madness! What great malice! Now was not the time for new wine (γλεύκους), because it was Pentecost. And what is worse, while everyone acknowledges (the miracle), both the Romans and the strangers, and perhaps even those who crucified (the Lord), they say after all this, "they are drunk with sweet wine." But let us return to what has been said above. "And he filled the whole house." The stormy breath was like a font of water; and fire is a sign of abundance and power. This never happened to the prophets; so it was only now, with the apostles; but with the prophets it is different. For example, Ezekiel is given a scroll of a book, and he eats what he was supposed to say: "And it was," he says, "in my mouth sweet as honey" (Ezekiel 3:3). Or again: the hand of God touches the tongue of another prophet (Jeremiah 1:9). And here the Holy Spirit Himself (does everything) and is thus equal to the Father and the Son. Again in another place (the prophet) says: "Weeping, and groaning, and woe" (Ezekiel 2:10). The prophets naturally (grace was given) in the form of a book, they still needed images; moreover, they had to deal with only one people, with their own people, and the apostles with the whole universe, with people whom they had never known. Elisha receives grace through mercy; another, like David, by means of oil; Moses is summoned by means of the burning bush; But here it is not so, and the fire itself "rested" on the apostles. Why didn't the fire fill the houses? Because it would strike them with terror. However, from the words (of the writer) it is clear that this was so; Only pay attention not to these words: "And there appeared to them cloven tongues," but to others: "As of fire." Such a multitude of fires can engulf a huge forest in flames. And it is beautifully said, "divided"; for they were of the same root, so that you may know that this is the power sent by the Comforter. But look: the apostles also first showed themselves worthy, and then they were vouchsafed the Spirit. So it is with David: as he did while he was still with the flocks, so he behaved in the same way after the victory and after the triumph, in order to show his simple faith. Look again at Moses: he (at first) despises the royal chambers, and after forty years he receives the government of the people; or Samuel, who was brought up in the temple; or Elisha, who had forsaken everything; or Ezekiel again. And that this was indeed the case (with the apostles) is clear from what follows: they left everything that they had. Therefore, they receive the Holy Ghost when they have discovered their virtue. They also learned human weakness from what they experienced; learned that they had not performed these feats in vain. In the same way, Saul first had a testimony of himself that he was good, and only then did he receive the Holy Spirit. But no one, not even the greatest of the prophets, Moses, received as much as the apostles. Moses, when it was necessary for others to become spiritual, underwent a diminution himself; But here it is not so. On the contrary, just as the fire, no matter how many lamps one wants to light from it, does not diminish in the least, so it happened then with the apostles. By means of fire not only was the abundance of grace shown, but everyone received the (inexhaustible) source of the Spirit, just as Christ Himself said that those who believe in Him will have a fountain of water springing up into eternal life (John 4:14). And this is very natural, because they did not go to talk to Pharaoh, but to fight with the devil. And, what is more surprising, when they were sent, they did not contradict in the least, and did not say that they were ill-spoken and tongue-tied, in which Moses taught them, nor did they say that they were too young, in which Jeremiah made them wise. Though they had heard many terrible things, and much more than they (the prophets), yet they were afraid to contradict them. From this it can be seen that these were angels of light and ministers of higher works. No one appears to the prophets from heaven, because they still care about what is on earth; but after a man has ascended to the height, the Holy Spirit also descends from the height: "as of a rushing," it is said, "a mighty wind." This shows that nothing will be able to resist them, but that they will scatter their opponents like dust. "And he filled the whole house." The house served as a symbol of peace. "The people gathered together, and were in confusion." Do you see the piety of these people, how is it that they do not immediately pronounce judgment, but are perplexed? And those foolish ones pronounce judgment, saying, "They are drunk with sweet wine." Since according to the law they were allowed to appear in the temple three times a year, pious people from all nations lived here. Notice from the present incident how the writer does not flatter them: he did not say that they gave their vote, but what? "The people gathered together, and were in confusion." This is natural; they thought that the present event threatened them with destruction for what they had dared to do against Christ. On the other hand, their conscience also shook their souls, for the murder was still in their hands, so to speak, and everything frightened them. "Are not all these who speak Galileans?" So they recognized it. And they were so amazed by this noise that people from most of the universe gathered here. Meanwhile, for the apostles themselves, this served as a reinforcement; they did not know what it meant to speak Parthian, and now they learned from these people. And the writer mentions the peoples hostile to them – the Cretans, the Arabians, the Egyptians, the Persians – in order to show that they will overcome them all.

3. Since the Jews were in captivity at that time, it is probable that many of the Gentiles came here with them; and on the other hand, the rumor of the dogmas had already spread among the peoples at that time, and therefore many of them were present here, in remembrance of what they had heard. Thus, the testimony from all sides was indisputable – from the citizens, from the foreigners, from the outsiders. "We hear them with our tongues, speaking of the great works of God." They did not just speak, but said something wonderful; and therefore these people were rightly perplexed, since there had never been anything like it. Notice the reasonableness of these people: they were amazed and perplexed, saying: "To one another, what does this mean? And others, mocking, said, 'They are drunk with sweet wine' (v. 12, 13). What shamelessness if they laughed at it! And what is surprising about this, if they say of the Lord Himself, when He cast out demons, that "He has Beelzebub in Himself" (Mark 3:22)? Where insolence prevails, there one cares only about saying something; not about saying anything reasonable, but just to say something. "They got drunk on sweet wine." True, it is so, because people surrounded by so many dangers, trembling for life itself, which is in such sorrow, dare to say such things! And behold, since this was incredible, in order to deceive the hearers and show that (the apostles) were really drunk, they attribute everything to the quality (of the drink) and say: "They were drunk with sweet wine." "And Peter stood with the eleven, and lifted up his voice, and cried out to them." There you see his solicitude, and here his courage. Let them be amazed, let them be amazed; But at the same time not to give a voice among such a multitude of people? If even when you speak among your own people you are confused, then how much more so when you speak between enemies, between people who breathe murder. And that (the apostles) were not drunk, this was immediately made evident from their voices, because they did not fall into a frenzy like the possessed, and were not deprived of the freedom to control themselves. But what does "with eleven" mean? That is, they defended themselves with a common voice: Peter ministered through the mouth of all, and the other eleven (disciples) stood before him, confirming his words with their testimony. "He lifted up his voice," that is, he spoke with great boldness.

And he does this in order that they may know the grace of the Spirit. In fact, before he could not bear the question of an insignificant servant, but now, in the midst of the crowd of the people, when everyone breathes murder, he speaks with such boldness! This was an unmistakable testimony to the resurrection, because he acts with such boldness among people who laughed and mocked at such a great event. Think how much insolence, how much impiety, how much shamelessness is needed to consider the extraordinary gift of tongues as the work of drunkenness! But all this did not in the least embarrass the apostles and did not take away their courage, although they heard these ridicules. With the coming of the Spirit, they have already changed and become above all things carnal, because where the Holy Spirit appears, there also the perishable become golden. Look, for example, I beg you, at Peter and recognize in him that man – fearful, foolish, just as Christ said: "Do you not yet understand?" (Matt. 15:16), a man who, after his wondrous confession, was called Satan (Matt. 16:23). Pay attention also to the unanimity of the apostles: they yield to him to speak to the people, because it was not necessary to speak to everyone. "He lifted up," it is said, "his voice," and began to speak to them with great boldness. This is what it means to become a spiritual man! Let us also make ourselves worthy of the highest grace, and then everything will be easy for us. Just as a fiery man, having fallen into the stubble, will not suffer any harm, but on the contrary, he himself will cause harm, because he himself does not suffer in the least, and the stalks that attach themselves to him destroy themselves, so it was now. Or better: just as a man who has fire in his hand boldly enters into battle with the one who carries hay, so the apostles came out against these people with great courage. And, in fact, what harm did this large crowd do them? Tell me: did they not struggle with poverty and hunger? Have you not fought with dishonor and bad reputation? After all, they were considered deceivers. Were they not subjected to ridicule and abuse from those present? After all, both fell upon them: some laughed at them, and others cursed at them. Were they not subject to the fury and fury of entire cities, to rebellions and malice? Were they not threatened by fire, and iron, and beasts? Did they not have to fight with innumerable enemies on all sides? Were they not in such a state as if they had seen these disasters in a dream or in a picture? And what happened? Have they not exhausted the fury of their enemies? Have you not put them in difficulty? Were not these people most obsessed with both anger and fear? Were they not anxious, fearful, and trembling? In fact, listen to what they say: "You want to bring the blood of that man upon us" (Acts 5:28).

And, what is surprising, the apostles, completely unarmed, took up arms against the armed, against the leaders who had authority over them; Inexperienced, unskilled in words, and utterly simple, they confronted and waged a struggle with the artificers, the deceivers, the crowd of sophists, rhetoricians, and philosophers, who had rotted away in the academies and in the school of the Peripatetics. And he who had previously exercised only near the lakes, conquered them as accurately as if he were fighting with dumb fishes; Yes, he defeated everyone as a true fisherman defeats dumb fishes. And Plato, who had been so delirious, fell silent; but this one speaks, and not only to his own people, but also to the Parthians, to the Medes, to the Elamites, and in India, and everywhere on earth, even to the ends of the universe. Where is the pride of Greece now? Where is the glory of Athens? Where is the ravings of philosophers? A Galilean, a Bethsaidite, a commoner, defeated them all. Tell me, are you not ashamed at the mere name of the country that was the homeland of your conqueror? And if you hear his name, and learn that his name was Cephas, you will be even more ashamed. It is precisely this that has ruined you, that you consider it humiliating for yourself, that you find all glory in eloquence, and consider the lack of art in the gift of speech a disgrace. You did not follow the path you should have taken; but you have left the royal path, which is convenient and smooth, and have followed the uneven, steep and difficult path. That is why you have not reached the kingdom of heaven.

4. But why, you say, did Christ not act through Plato or Pythagoras? Because the soul of Peter was much more capable of wisdom than the soul of those people. Those were real children, who were carried away everywhere by empty glory; but Peter was a man of wisdom and capable of receiving grace. And if you laugh when you hear this, there is nothing surprising in it. For the Jews also laughed at that time and said that the apostles were drunk with new wine. But later, when they had suffered those grievous and most cruel calamities, when they saw that the city was perishing, that the fire was spreading and the walls were falling to the ground, when they saw those various furies which no one can depict in words, then they no longer laughed. In the same way, you will not laugh when the time of judgment comes, when the fire of hell is kindled. But why am I talking about the future? Do you want me to show you what Peter is like and what Plato is like? Let us examine their manners for the time being, if you will, and see what both of them did. The latter has spent all his time in studying useless and empty subjects. Indeed, what is the use of knowing that the soul of a philosopher becomes a fly? Truly (Platonov's soul) is a fly; it did not turn into a fly, but the fly entered the soul that dwelt in Plato. What idle talk this is! Where could it have occurred to say such nonsense? He was a man full of mockery and envious of everyone. It was as if he were trying not to produce anything useful from himself or from others; Thus from another he borrowed the transmigration of souls, and he himself introduced the doctrine of civil society, in which he prescribed the most abominable rules. Let the wives be common, he said, let the naked maidens fight before the eyes of their lovers, let the fathers and the children who are born be common. Is this not above all madness? But such is Plato with his teaching. Here it is not nature that makes the fathers common, but the wisdom of Peter. As for the teaching (of Plato), it even destroyed (the common fathers), because it produced nothing else than that the real father was almost unknown, and the real father was recognized as the father. Plato plunged the soul into a kind of intoxication and filth. Let everyone, he says, use women without any fear. Therefore I will not examine the teachings of the poets, lest it be said that I am engaged in fables; but I will speak of other fables, which are much more ridiculous than these. Have any poets ever said such an absurdity? And he who was revered as the head of the philosophers even cloths women in weapons, helmets and greaves, and asserts that the human race is in no way different from dogs. As among dogs, he says, both female and male have the same share in affairs, let the women also take part in everything, and let everything be turned upside down. The devil has always tried to prove through these people that our race has no advantage over dumb animals. In fact, some of them have gone so far as to assert that there are rational animals among dumb animals. And see how variously the devil raged in their souls. The chief among them said that our soul passes into flies, dogs, and animals; and their successors, ashamed of this, fell into another abomination, ascribed to animals all rational knowledge, and constantly proved that the creatures created for us were worthily superior to us. And not only do they say this, but also that animals have foreknowledge and piety. The raven, they say, knows God, as does the crow; and they have the gifts of prophecy and foretell the future; there is, they say, justice among animals, there is society, there are laws, and the dog among them, according to Plato, is envious. Perhaps you do not believe my words? This is natural, because you have been brought up in sound dogmas: whoever is nourished by this food cannot believe that there is a person who eats impurities with pleasure. And yet, when you tell them that all this is fables and complete madness, they answer: you do not understand. And we will never want to understand such a ridiculous teaching of yours. Yes, very funny! For it does not require a deep mind to comprehend what all this impiety and confusion mean. Is it not like a crow, madmen, you say, as boys do? Truly, you are real children, just like those! But Peter said nothing of the sort; on the contrary, he gave a voice which, like an abundant light shining in some dark place, dispelled the darkness of the universe. And how meek, how modest is his disposition! How he stood above all empty glory! How he had only one heaven in mind, and how he was a stranger to boasting, even though he raised the dead! If one of these foolish people happened to do something like this, even if it was only illusory, would he not immediately demand for himself an altar and a temple, would he not want to be among the gods? After all, even now, when there is nothing like that, they always dream about it. What, in fact, do Athena and Apollo and Hera mean to them? These are the births of spirits. They also have a king who wanted to die in order to be considered equal to God. But the apostles do not (act) in this way, but quite the opposite. Listen to what they say when they heal a lame man: "Men of Israel! Why are you amazed at this, or why do you look at us, as if by our own power or piety we have made him walk?" (Acts 3:12); And in another place: "And we are men like unto you" (14:15). But there is great boasting, great pride; everything is only for honors from people and nothing for any people. And when something happens for glory, then everything is low: let a man have everything, but does not possess it (the contempt of glory), he is completely alien to wisdom and is possessed by the strongest and most vile passion. Contempt for glory can teach all good things and banish from the soul every destructive passion. Therefore, I urge you also to show great zeal to uproot this passion; otherwise there is no possibility of pleasing God and gaining favor before this vigilant eye. And so, let us strive in every way to obtain heavenly help, so that we may not experience present sorrows, and be vouchsafed future blessings, according to the grace and love of humanity of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 5

"Men of Judah, and all who dwell in Jerusalem! let it be known to you, and give heed to my words" (Acts 2:14).

Flattery should be avoided. "What do you mean, the moon will turn into blood?" — What is the true benefit of a bishop? "Christ established new laws.

1. Here the Apostle addresses his speech to those whom he called foreigners above; apparently he speaks only to them, and meanwhile he corrects those who laughed. And that some laughed was arranged (by God) so that (Peter) would begin to speak in defense (of the apostles) and, defending them, teach others. And so, these people considered it a great praise for themselves that they lived in Jerusalem. "This be done unto you," he says, "be known, and give heed to my words." This arouses their attention for the time being, and then begins to protect them. "They are not drunk, as you think" (v. 15). Do you see how modest his defense is? Though he had the greater part of the people on his side, yet he spoke to them very meekly; And first he refutes their sly assumption, and then proceeds to defend them. Wherefore he did not say, "As ye speak, mocking and laughing at us; but, "What do you think," to show that they say it unintentionally, and attributing it rather to their ignorance than to malice. "They are not drunk, as you think, for it is now the third hour of the day" Why does he say this? Is it not possible to be drunk at the third hour? Of course you can; But he did not want to dwell on this for a long time, since (the apostles) were not at all in such a position as these people said in mockery. From this, therefore, we learn that it is not necessary to speak much unnecessarily. And on the other hand, his further words serve as confirmation of this. Now his speech is addressed to everyone in general. "But this is what was foretold by the prophet Joel: and it shall come to pass in the last days, saith God" (vv. 16, 17). As yet the name of Christ is nowhere to be seen, and this promise is not His promise, but that of the Father. Notice the prudence (of the Apostle). He did not omit (this circumstance) and did not immediately speak about Christ himself, namely, that He promised this after His crucifixion: otherwise, if He had said so, He would have spoiled everything. But this, you will say, would be sufficient to prove His Divinity. Thus, when this is believed, for the time being there was only care that it should be believed; and when they do not believe, the consequence would be that they would be stoned. "I will pour out My Spirit on all flesh." He gives them good hopes, if only they want it. And he does not allow them to think that this is only the advantage of the apostles, since displeasure would arise from this, and thus removes envy. "And your sons shall prophesy," he says. This great deed does not belong to you, he says, and this praise is not yours; Grace has passed on to your children. He calls himself children together with the other apostles, and theirs fathers. "And your young men will see visions, and your old men will be taught by dreams. And on my servants and on my handmaids in those days I will pour out my Spirit, and they will prophesy" (vv. 17, 18). He continues to show that the apostles were favored (by God) because they were worthy of the Holy Spirit, and they were not, because they crucified Christ. In the same way, Christ, wishing to tame their wrath, said: "By whose power do your sons cast them out?" (Matthew 12:27) He did not say, "My disciples," because it would seem that He was flattering Himself. In the same way, Peter did not say that they were not drunk, but that they spoke under the inspiration of the Spirit, and not simply (said this), but ran to the prophet and, guarding himself against him, spoke with perfect confidence. In this way he himself absolved them from the accusation, and as for grace he brings the prophet as a witness. "I will pour out My Spirit on all flesh." This is said because grace was poured out on some in dreams, and on others in reality. After all, even in dreams, the prophets had visions and received revelations. Then (the apostle) continues the prophecy, which contains something terrible. "And I will show," he says, "wonders in heaven above, and signs on the earth beneath," v. 19. With these words he hints both at the future judgment and at the destruction of Jerusalem. "Blood and fire and smoke." Look how he depicted destruction. "The sun shall be turned into darkness, and the moon into blood," v. 20. He said this in relation to the situation of the suffering. However, it is said that many of these things really happened in heaven, as Josephus (Flavius) testifies. At the same time (the Apostle) frightened them by this, reminding them of the former darkness and making them wait for what would happen. "Before the great and glorious day of the Lord comes." If now, he says, you sin with impunity, then do not yet consider yourself safe. After all, this is the beginning of some great and difficult day. Do you see how he shook and shook their souls, and turned their laughter into justification? For if this is the beginning of that day, it must necessarily follow that they were in the greatest danger. What then? Does he continue to talk about what inspired fear? No. And what? He gives them rest again, and says, "And it shall come to pass, whosoever shall call upon the name of the Lord shall be saved," v. 21. This is said about Christ, as Paul says (Romans 10:13); however, Peter does not dare to express this clearly. But let us return to what has been said above. Peter rises up beautifully against those who laugh and mock, saying: "Let this be known to you, and give heed to my words." And in the beginning he said, "men of the Jews," calling, as it seems to me, those who lived in Judea Jews. Let us offer, if you will, the very words of the Gospel, so that you may know what Peter suddenly became. A slave girl went out, says (the Evangelist), "and said, 'You were also with Jesus of Galilee'; and he answered: "I do not know what you say," and when they asked him again, "then he began to swear and to worship" (Matt. 26:69-74).

2. And here see with what boldness he speaks, with what great freedom. He did not praise those who said, "We hear them with our tongues speaking of the great works of God"; but, on the contrary, along with others, he burdens them with his own words, wishing to make them more zealous and to present his word as alien to flattery. This is always beautiful to observe, so that with condescension the word is devoid of all flattery, as well as of any insult, which is not easy. It is not without reason that this was done at the third hour: when the splendor of the light appears, then people are not yet busy with the trouble of dinner, then it is a clear day, then everyone is in the square. Do you see the word full of freedom? "And give heed to my words." Having said this, Peter did not add anything (of himself), but added: "But this is what was foretold by the prophet Joel: and it shall come to pass in the last days." This shows that the end is already near. That is why the words "in the last days" have a certain special expressiveness. Then, lest it should be thought that this matter concerns only sons, he adds: "And your elders shall be admonished by dreams." Note the order: first the sons, as David says: "Instead of Thy fathers were Thy sons" (Psalm 44:17); and in turn, Malachi: "And he will turn the hearts of the fathers to the children" (Mal. 4:6). "And on My servants and on My handmaids." And this is a sign of virtue, because we have become servants of God, having been freed from sin. Let the gift also be abundant when the gift passes to the other sex and is not limited to one or two persons, as was the case in ancient times, for example, Devor and Oldana. And he did not say that it was the Holy Spirit, nor did he interpret the words of the prophet, but gave only one prophecy, leaving him to speak for himself. Nor does he say anything about Judas, because everyone knew what kind of punishment had befallen him. But he is silent, knowing that nothing has such a powerful effect on them as when they are conversed with on the basis of prophecy; This is stronger even than the deeds themselves. When Christ performed miracles, He was often contradicted; and when Christ quoted to them the following words from the prophecy: "The Lord said to my Lord, Sit at my right hand" (Psalm 109:1), they fell silent, so that they could no longer say a single word in answer to Him. And in many places He reminds them of the Scriptures, for example, when He says: "He called gods those to whom the word of God came" (John 10:35), or better yet, this can be found everywhere by everyone. That is why Peter also says here: "I will pour out My Spirit on all flesh," that is, on the nations; but does not yet reveal and explain (the prophecies), because it was not profitable. In the same way, these words, "And I will show wonders in heaven above," are not clear, because by their vagueness they frightened them even more. If he had explained to them, he would have armed them more against him. That is why he bypasses it, as if it were clear, wishing to suggest such a concept. Of course, afterwards he explains to them when he talks to them about the resurrection, when he has prepared them for it by his word. Wherefore he willingly evades (this prophecy), because benefactions were not able to attract them: this never happened. After all, no one was saved then; and now the faithful were saved under Vespasian. This is what the words (of the Savior) mean: "And if those days were not shortened, no flesh would be saved" (Matt. 24:22). What was more difficult happened beforehand, for first the inhabitants were taken prisoner, and then the city was destroyed and burned.