The dignity of Peter. — What does it mean to love Christ? — What is the difference between a gentle soul? — Harm caused by anger.

1. This is not said (by the Apostle) out of flattery: but since he has strongly rebuked the Jews above, he now makes allowances for them, and timely reminds them of David. He begins again with an introduction, so that they would not be dismayed, since he intended to remind them of Jesus. Hitherto they had been calm because they had listened to the prophet; but the name of Jesus would immediately arm them. And he did not say, "Believe me," but, "Listen," which was not burdensome. And notice how he does not say anything lofty, but begins his speech with an extremely humiliating one. "Jesus," says "Nazarene," he immediately mentions a homeland that was considered contemptible. And as yet nothing great is said about Him, not even what some would say about a prophet. "Jesus," he says, "a Nazarite, a man testified to you by God." Notice how much it meant to say that he was sent from God. This was always and everywhere tried to prove by Christ Himself, John, and the Apostles. Listen, for example, to what John says: "He said to me, On whom you see the Spirit descending and remaining upon Him, the same is he who baptizes with the Holy Spirit" (John 1:33). And Christ Himself even predominantly inspires this, saying: "I did not come of Myself, but He sent Me" (John 8:42). And everywhere in the Scriptures this is the primary concern. For this reason also this holy leader in blessed countenance, an adherent of Christ, an ardent disciple, to whom the keys of heaven were entrusted, who received spiritual revelation, humbled them with fear, showed that (the apostles) were vouchsafed great gifts, and made them certain, and then he already talks about Jesus. Oh, how he dared to say among the murderers that He had risen! However, He does not immediately say, He is risen, but first, He has come to you from God. This is also evident from what He did. And he does not say, He did, but God through Him, that by modesty he might attract them the better, and he calls them to witness, and says, A man who has been testified to you of God by powers, and wonders, and signs, which God has done through him among you, as you yourselves know, v. 22. Then, when you have come to that terrible crime of theirs, see how he tries to free them from guilt. After all, despite the fact that this was predestined, they were still murderers. "This," he says, "according to the definite counsel and foreknowledge of God, you took him, and nailed him with the hands of the wicked, and killed him" (v. 23). He speaks in almost the same words as Joseph, who also said to his brothers, "Do not be afraid; you did not sell me, but God sent me here (Gen. 45:5). And since he said that it was the will of God, so that they would not say, "Therefore we have done well," he warns this thought by adding: "They nailed them with the hands of the wicked, and killed them." Here he alludes to Judas and at the same time shows them that they would not have been able to do this if God had not allowed and betrayed Him. This is what the word "devotee" means. Thus, all the blame is laid on the head of Judas the traitor, since he betrayed Him with a kiss. Either this is meant by the words: "by the hands of the wicked," or he speaks here of soldiers, expressing the following thought: "You did not simply kill Him, but through the intermediary of lawless people." Notice how everywhere (the apostles) take care that His sufferings should be recognized first. As for the resurrection, since it was a great deed, (Peter) covers it up for the time being, and only then makes it visible. Sufferings, namely the cross and death, were universally recognized, but the resurrection was not; wherefore he speaks of him afterwards, adding, "But God raised him up, breaking the bands of death, because it was impossible for her to hold him" (v. 24). Here he pointed to something great and lofty. The words, "impossible," show that Christ Himself allowed Himself to be restrained, and that death itself, holding Him, was tormented as it were by the sickness of birth, and suffered terribly. It is known that the Scriptures everywhere usually call danger a mortal disease. At the same time, the idea is expressed here that He has risen so that He will no longer die. Or with the words: "because it was impossible for her to keep Him" (the Apostle) shows that the resurrection of Christ was not the same as the resurrection of other people. Then, before any thought could be born in their minds, he set before them David, who put aside all human thoughts. "For David speaks of Him" (v. 25). And behold, what a despised testimony again! For this reason he brought him first, saying that which is more humiliating, in order to show that the death (of Christ) was not a sorrowful event. "I have always seen the Lord before me, for He is at my right hand, that I may not be shaken. For you will not leave my soul in hell" (vv. 25, 27). Then, having finished the prophetic testimony, he adds: "Men, brethren!" (v. 29). When he intends to say something especially important, he always uses such an introduction in order to arouse their attention and attract them in himself. "Let it be allowed," he says, "to speak to you boldly about the forefather David" (v. 29). What great modesty! So he always condescends when it was harmless. Wherefore he did not say, "This is said of Christ, and not of David; on the contrary, he very prudently shows deep respect for Blessed David, in order to touch them; and of that which is acknowledged by all, he speaks as if it were impudent to say, trying to win them over in his favor with those praises (David) which he discreetly introduces into his speech. That is why he does not simply say: about David, but: "about the forefather David." "That he both died and was buried." He does not yet say, "And he is not risen; but in another way he immediately expresses this, saying, "And his sepulchre is with us to this day" (v. 29). Now he proved what he wanted; but even after this he did not yet pass over to Christ, but again speaks with praise of David: "Being a prophet, and knowing that God had promised him with an oath" (v. 30).

2. Thus he speaks, in order that they, at least out of respect for David and his family, may accept the word of the resurrection, as if otherwise the prophecy and their honor would suffer. "And knowing," he says, "what God had promised him with an oath" (v. 30). He did not simply say, "He promised," but, what was stronger, "With an oath I promised him of the fruit of his loins to raise up Christ in the flesh, and to set him on his throne" (v. 30). See how you have again pointed out the high truth. Since he softened them with his words, he boldly offers this saying of the prophet and talks about the resurrection. "That his soul was not left in hell, and his flesh saw no corruption" (v. 31). This is surprising again; from this it is evident that the resurrection (of Christ) was not like the resurrection of other people. Death held Him and at the same time did not do what it is accustomed to do. Thus Peter spoke secretly about the sin (of the Jews), but did not add anything about the punishment; He showed that they had killed (Christ), and then proceeds to the sign of God. But when it is proved that the slain was a righteous man and a friend of God, then, even if you keep silent about the punishment, the sinner will condemn himself even more than you. So (Peter) attributes everything to the Father, so that they may receive his words. Then he quotes from the prophecy the expression: "impossible." Let us, therefore, look again at what is said above, "Jesus," says (Peter), "a Nazarite, a man testified to you from God," that is, a man of whom there can be no doubt, but for whom works speak. So Nicodemus said: "Such miracles as Thou doest no one can do" (John 3:2). "By powers," he says, "and by wonders and signs which God has wrought through Him among you" (Acts 2:22); then it is not secret, if it is "among you." First he talks about what they know, and then he moves on to the unknown. Then, with the words, "which God created," he shows that it was not they who could (do it), but that it was the work of God's wisdom and providence, since it was from God. And what was unpleasant for them, it passed quickly. The apostles everywhere tried to show that (Christ) died. Though you, says (Peter), deny it, they will testify. And He who embarrassed death itself, of course, could have inflicted much more trouble on those who crucified Him. However, Peter doesn't say anything like "He could have killed you," he just lets them know it. Meanwhile, from these words we also learn what it means that death held Him. Whoever is tormented by holding something, no longer holds and does not act, but suffers and tries to give up as soon as possible. Also (Peter) said beautifully, "David speaks of Him," so that you do not apply these words to the prophet himself. Do you see how he finally explains and exposes the prophecy, showing how Christ sat on His throne? After all, the spiritual kingdom is in heaven. Notice how along with the resurrection he also pointed to the kingdom, saying that (Christ) was risen. (Further) shows that the prophet was made compelled (to speak so) because it was a prophecy of Christ. Why did he not say, "Of His kingdom," but "raised up" (v. 31)? It was too high (for them). But how did He sit on the throne? Being king over the Jews. And if it is over the Jews, how much more over those who crucified Him. "And His flesh," he says, "saw no corruption" (v. 31). This is apparently less than the resurrection, but in fact they are the same thing. "This Jesus God raised up." See how (always) he calls Him no other way. "We are all witnesses to this. Therefore He was lifted up by the right hand of God" (vv. 32, 33). Again he turns to the Father, although what he has already said was enough; But he knew how important it was. Here he alluded both to the ascension and to the fact that Christ dwells in heaven; but he does not express this clearly either. "And having received from the Father the promise of the Holy Spirit" (v. 33). See: in the beginning He said that it was not Christ who sent Him (the Holy Spirit), but the Father; and when he reminded them of his miracles, and of what the Jews had done to him, when he spoke of the resurrection, he boldly began to speak of this also, and again brought them as witnesses, referring to both of their senses (i.e., sight and hearing, v. 33). And he mentions the resurrection often, but their transgression only once, so as not to be burdensome to them. "And having received," he says, "from the Father the promise of the Holy Spirit." This is again (the truth) great; and I think he is speaking now of the promise that was before the suffering. See how, finally, he assimilates all this to Christ, doing it very imperceptibly. For if He poured out (the Holy Spirit), it is evident that the prophet said of Him above, "In the last days, saith God, I will pour out My Spirit upon all flesh, and your sons and your daughters shall prophesy" (v. 17ff.). See what (truths) he imperceptibly puts into his words! But since this was a great deed, he again covered it up, saying that Christ received it from the Father. He spoke of His beneficences and miracles; said that He was the King, and that He had come to them; said that He gives the Holy Spirit. But no matter what anyone says, it will all be in vain if he does not have any benefit in mind. John does the same when he says: "He will baptize you with the Holy Spirit" (Matt. 3:11). At the same time, (Peter) shows that the cross not only did not diminish Christ, but, on the contrary, glorified Him even more, since what God had promised Him of old, He has now granted. Or to put it another way: Peter is speaking here of the promise that He has given us. Thus, He already knew in advance about the future promise and after the cross He gave us even more. "Poured it out." Here (the apostle) shows His worthiness, as well as the fact that He did not simply (give the Spirit), but in abundance. Hence, in order to make this (dignity) obvious, he adds further words. Having spoken of the gift of the Holy Spirit, he now speaks boldly about the ascension (of Christ) into heaven, and not simply, but again brings a witness and reminds us of the very person to whom Christ also pointed. "For David did not ascend," he says, "into heaven," v. 34.

3. Here (the Apostle) speaks without hesitation, animated by what he said above; He no longer says, "Let it be lawful" (v. 29) or anything like that; but to speak plainly: "The Lord said to my Lord, Sit at my right hand, until I make thy enemies thy footstool" (vv. 34, 35). And if He is the Lord of David, how much more are they. "Sit at my right hand." With this, he expressed everything. "Until I make Thy enemies Thy footstool." By these words he aroused great fear in them, just as in the beginning He showed how God deals with His friends, and how He deals with His enemies. And in order for them to believe him better, he again ascribes power to the Father. And since he has spoken the high truth, he now again brings down his word to the humiliated. "Know therefore with certainty," says he, "all the house of Israel" (v. 36), that is, do not doubt or contradict. And then he says with authority: "That God made this Jesus Lord and Christ" (v. 36). He remembered this from the Psalm of David (Psalm 2:2). He should have said, "Know therefore with certainty, all the house of Israel," that he sits at the right hand; but since this was too lofty, he left this to cite another, which is much more derogatory, he says: "He did," i.e., he set it up. Consequently, he says nothing about the essence here, but everything about this object (i.e., about the incarnation). "This is Jesus, whom you have crucified" (v. 36). With this he concluded his word beautifully, in order to shake their minds. First he showed how great this crime was, and then spoke openly about it, in order to better understand its importance and incline them with fear. After all, people are not so much attracted by good deeds as they are admonished by fear. But wondrous and great men and friends of God do not need any of this. Such, for example, was Paul: he spoke neither of the kingdom nor of Gehenna.

This is what it means to love Christ; it means not to be a hireling, not to look (at a pious life) as a trade and trade, but to be truly virtuous and do everything out of love for God alone. What tears are we worthy of, when such a great duty lies upon us, and we do not try, like merchants, to acquire the kingdom of heaven? So much has been promised to us, and yet we do not listen? What can such hostility be compared with? People who are possessed by an insane passion for money, whomever they meet, whether they are enemies, or slaves, or their most wicked opponents, the most worthless people, if they only hope to get money through them, resolve to do anything, and flatter, and serve, and become slaves, and consider them the most honorable people, if only to get something from them: the hope of getting money produces that they don't think about anything like that. And the kingdom does not have the same importance with us as money has; or better, it does not have even an insignificant fraction of that significance. Yet it was promised not by some ordinary person, but by Him Who is incomparably higher than the kingdom itself. But if the kingdom is promised, and God Himself gives it, then, obviously, it already means a lot to receive it from such a Person. And now, meanwhile, the same thing is happening, as if we had despised the king, who, after innumerable other blessings, would make (us) his heirs and co-heirs with his own son; And to the chief of the robbers, who was the cause of so many misfortunes both for us and for our parents, who himself is full of innumerable evils and has disgraced both our glory and our salvation, they began to bow down if he showed us even one ox. God promises us a kingdom, and we despise Him; The devil is preparing hell for us, and we honor him! This is God, and this is the devil! But let us look at the very difference in their commandments. After all, even if none of this had happened, that is, if there had not been God, and this is the devil. If the former did not prepare for us kingdoms, and the latter for hell, would not the very nature of their commandments be sufficient to induce us to be in union with the former? What do both command? One is that which covers us with shame, and the other is that which makes us glorious; the one is that which subjects to innumerable calamities and disgrace, the other that which gives great consolation. In fact, look: one says: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls" (Matt. 11:29); and the other says: be cruel and harsh, angry and irritable, be better a beast than a man. Let us see what is more useful, what is more beneficial. But not only this (keep in mind), but think that one of them is the devil. Then that which is more useful will be especially revealed, and the celebration will be greater. For it is not he who gives easy commands that is caring, but he who commands what is useful. And fathers give onerous commands, as masters give to their servants; but for this reason some of them are fathers, and others are masters; but the enslavers and destroyers command everything contrary.

However, that (the commandments of God) also give pleasure, this is clear from the following. What, in your opinion, is the condition of an irritable person, and a person who is not malicious and meek? Is it not true that the soul of the latter is like a solitary place where great silence reigns, and the soul of the former is like a noisy square, where there is a terrible cry, where the drivers of camels, hinnies, and donkeys shout with all their might at those who pass by, so as not to crush them? Or again, does not the soul of the latter resemble the midst of cities, where there is a great noise now from the silversmiths, now from the other from the coppersmiths, and where some offend and others are offended? And the soul of the former is like a certain mountaintop, where a gentle wind blows and where a pure ray (of the sun) falls, from which transparent streams pour and where one meets a multitude of lovely flowers, as in spring meadows and gardens, adorned with plants, flowers and flowing streams. If there is any sound here, it is a pleasant sound, giving great pleasure to the one who hears it. Here either songbirds sit up on the branches of trees, and grasshoppers, nightingales and swallows harmoniously sing one concert; or a gentle wind, lightly touching the branches of trees, often produces sounds similar to the sound of a flute or the cry of a swan; or a meadow covered with roses and lilies, with which they bend to each other and shimmer blue, represents, as it were, a blue sea in a moment of slight agitation. In a word, there are many similarities to everyone: when you look at roses, you think you are seeing a rainbow; but if you look at the violets, you will think that you see a sea agitated; if you look at the lilies, you will think that you see the sky. And it is not only the sight that you enjoy here at the sight of such a spectacle, but also the body itself. Here man finds for himself consolation and rest for the most part, so that he considers himself more likely in heaven than on earth.

4. There is another sound here — when the water rolls effortlessly from the top along the crevasses and, lightly hitting the pebbles encountered, murmurs softly and pours such sweetness over our limbs that soon even sleep, from which the limbs involuntarily fall, descends on our eyes. Have you listened to my story with pleasure, and perhaps you have even been captivated by the desert country? And yet the soul of a magnanimous man is incomparably more pleasant than this desolate country. And I have not touched upon this likeness in order to describe to you a meadow, or to praise it with eloquence, but that you, seeing from the description how great is the delight of generous people, seeing that the treatment of a generous person gives incomparably more pleasure and benefit than life in such places, try to imitate such people. In fact, if such a soul does not produce a stormy breath, but only gentle and friendly words, truly like a gentle breeze, only convictions in which there is nothing coarse, but on the contrary something like the singing of birds is heard, then is it not true that this is better? The breath of the word does not fall on the body, but revives the soul. It is not so soon that a physician, no matter how hard he may try, will free a sick person from fever, as a magnanimous man cools a man who is both irritable and burning with anger with a breath of his words. But what do I say about the doctor? And red-hot iron, lowered into water, will not lose its warmth as soon as a hot-tempered person, if he meets with a patient soul. But just as songbirds have almost no value in the market, so our beliefs are considered empty words by irritable people. So, meekness is more pleasant than anger and rage. But not only this (one must keep in mind), but also the fact that one is commanded by the devil, and the other by God. You see, I have not said in vain that if it were not for the devil and God, the commandments themselves would already be sufficient to distract us (from the devil).

A meek person is pleasant to himself, and useful to others: but an angry person is disagreeable to himself, and harmful to others. Indeed, there is nothing worse than an angry person, nothing more burdensome, nothing more intolerable, nothing more shameful; and vice versa, there is nothing more pleasant than a man who does not know how to be angry. It is better to live with a beast than with such a man: a beast can only be tamed once, and it will forever remain what it has been taught to be; and this one, no matter how much you tame him, he becomes hardened again, because he will humble himself only once. As a bright and bright day is different from a stormy and extremely sad time, so is the soul of a man who is angry with the soul of a meek man. But we will not now consider the harm that comes (from irritable people) to others, but let us look at the harm they do to themselves. Of course, even this is no small harm if we do any harm to another; But we will not pay attention to this for the time being. What executioner can tear his sides to such an extent? What red-hot horns can puncture the body like that? What madness can deprive us of common sense as much as anger and rage? I know many who have become sick from anger; and cruel fevers are most of all from anger. And if (these passions) are so harmful to the body, then think (how harmful) to the soul. Do not take into account that you do not see this; But consider that if that which perceives evil suffers such harm, what harm will that which begets it receive? Many (from anger) lost their eyes, many fell into the most serious illness. Meanwhile, a generous person can easily endure everything. But despite the fact that (the devil) gives us such burdensome commands and offers hell as a reward for this, despite the fact that he is the devil and the enemy of our salvation, yet we listen to him more than to Christ, although Christ is our Savior and benefactor, and offers us such commandments as are more pleasant, and more useful, and more beneficial, which bring the greatest benefit to us and to those who live with us. There is nothing worse than anger, beloved; There is nothing worse than inappropriate irritability. Anger brooks no further delay; This is a stormy passion. It often happens that in anger someone will say a word, for the reward of which a whole life is needed; or he will do a deed that will overthrow his whole life. For it is terrible that in a short time, through a single deed, through even a single word, (this passion) often deprives us of eternal blessings and makes innumerable labors in vain. Therefore, I beseech you, use all measures to restrain this beast. This I have said about meekness and anger. But if anyone begins to reason about the rest (qualities), for example, about covetousness and contempt for wealth, about debauchery and chastity, about envy and good nature, and compares them with one another, he will know that there is a difference here too. Have you seen how clearly it is revealed from the commandments alone that the one is God and the other is the devil? Let us obey God and let us not cast ourselves into the abyss, but, while there is still time, let us try to wash away everything that defiles the soul, in order to be vouchsafed eternal blessings, according to the grace and love of mankind 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.

БЕСЕДА 7

«Услышав это, они умилились сердцем и сказали Петру и прочим Апостолам: что нам делать, мужи братия?» (Деян. 2:37).

Кротость — великое благо. Нечестивый — сам для себя враг.

1. Видишь ли, какое великое благо — кротость? Она больше жестокости уязвляет сердца наши и причиняет рану более чувствительную. Как тот, кто наносит удар телам затверделым, производит ощущение не столь сильное, а кто наперед смягчит их и сделает нежными, тот поражает сильнее, так точно и здесь — прежде надобно смягчить, и тогда уже поразить. Смягчает же не гнев, и не сильное обвинение, и не порицания, но кротость: гнев еще увеличивает ожесточение, а кротость уничтожает. Итак, если хочешь тронуть кого–либо обидевшего тебя, обращайся к нему с большою кротостью. Вот смотри, и здесь что делает кротость. Петр кротко напомнил иудеям об их преступлениях и ни чего более не прибавил; сказал о даре Божием, указал на благодать, как на свидетельство о минувших событиях, и еще далее простер слово, иудеи устыдились кротости Петра, потому что он с людьми, распявшими его Владыку и замышлявшими убийство против самих (апостолов), беседовал, как отец и заботливый учитель. Они не просто убедились, но и осудили самих себя, — пришли в сознание того, что сделали. Это потому, что он не дал им увлечься гневом и не допустил их разума до омрачения, но своим смиренномудрием рассеял, как некоторый мрак, их негодование, и тогда уже выставил на вид их преступление. Ведь так обыкновенно бывает: когда мы скажем, что нас обидели, обидевшие стараются доказать, что они не обижали; а когда скажем, что нас не обидели, но скорее мы сами обидели, — те поступают напротив. Поэтому, если хочешь привесть обидевшего в затруднение, — не обвиняй его, но вступись за него, и он сам будет обвинять себя: род человеческий любит спорить. Так сделал Петр. Он не осудил (иудеев) со всею силою, а напротив, постарался еще с возможною кротостью почти защитить их и потому тронул их душу. Откуда же видно, что они умилились? Из их слов. Что именно говорят они? «Что нам делать, мужи братия?» Тех, которых называли обманщиками, теперь называют братьями, не столько для того, чтобы сравнить себя с ними, сколько для того, чтобы расположить их к любви и попечению. А с другой стороны, так как апостолы удостоили их этого названия, то они и говорят: «что нам делать»? Не сказали тотчас: итак, покаемся; но предали себя на их волю. Как человек, застигнутый кораблекрушением или болезнью, увидя кормчего или врача, все предоставляет ему и во всем слушается его, — так и они признались, что находятся в крайнем положении и не имеют даже надежды на спасение. И смотри: не сказали они: как мы спасемся, но: «что нам делать»? Что же Петр? Здесь опять, хотя спрошены были все (апостолы), отвечает Петр. «Покайтесь», говорит он, «и да крестится каждый из вас во имя Иисуса Христа» (ст. 38). И еще не говорит: уверуйте, но: «да крестится каждый из вас», — потому что веру они получали в крещении. Потом показывает и пользу (крещения): «для прощения грехов; и получите дар Святаго Духа» (ст. 38). Если вы получите дар, если крещением дается «прощение» (грехов), то зачем медлите? Потом, чтобы сделать свое слово убедительным, присовокупил: «ибо вам принадлежит обетование» (ст. 39). И здесь разумеет то же обетование, о котором говорил и выше. «И детям вашим». Значит, более велик дар, когда у них есть и наследники благ. «И всем дальним»: если дальним, то тем более вам — близким. «Кого ни призовет Господь Бог наш» (ст. 39). Смотри, когда говорит: «дальним»? Тогда, когда они были уже расположены к нему и осудили себя; ведь душа, когда осудит себя, уже не может завидовать. «И другими многими словами он свидетельствовал и увещевал, говоря» (ст. 40). Смотри, как везде (писатель) говорит кратко, как далек честолюбия и хвастовства. «Свидетельствовал», говорит, «и увещевал, говоря». Вот совершенное учение, внушающее и страх и любовь! «Спасайтесь», говорит (Петр), «от рода сего развращенного» (ст. 40). Ничего не говорит о будущем, но — о настоящем, чем люди всего более и руководятся; и показывает, что проповедь освобождает и от настоящих, и от будущих зол. «Итак охотно принявшие слово его крестились, и присоединилось в тот день душ около трех тысяч» (ст. 41). Как думаешь, во сколько раз больше знамения это одушевило апостолов? «И они постоянно пребывали в учении Апостолов, в общении» (ст. 42). Две добродетели: и то, что терпели, и то, что — единодушно. «В учении», говорит, «Апостолов», для того, чтобы показать, что и после апостолы учили их долгое время. «В общении и преломлении хлеба и в молитвах». Все, говорит, делали вместе, все — с терпением. «Был же страх на всякой душе; и много чудес и знамений совершилось через Апостолов в Иерусалиме» (ст. 43). Это и естественно. Они уже не презирали их, как каких–нибудь простых людей, и внимали уже не тому, что видели, но ум их очистился. А как выше Петр говорил весьма многое, излагал обетования и показывал будущее, то они справедливо поражены были страхом; свидетельством же тому, что говорил он, служили чудеса. Как у Христа — прежде знамения, потом учение, затем чудеса, так и теперь. «Все же верующие были вместе и имели всё общее» (ст. 44). Смотри, какой тотчас успех: не в молитвах только общение и не в учении, но и в жизни. «И продавали имения и всякую собственность, и разделяли всем, смотря по нужде каждого» (ст. 45). Смотри, какой страх появился у них. «И разделяли всем». Это сказал, чтобы показать, как они распоряжались имуществом. «Смотря по нужде каждого». Не просто (раздавали), как у язычников философы, из которых одни оставили землю, а другие много золота бросили в море: это было не презрением к деньгам, но глупостью и безумием. Диавол всегда и везде старался оклеветать создания Божии, как будто нельзя хорошо пользоваться имуществом. «И каждый день единодушно пребывали в храме» (ст. 46). Здесь указывает на то, каким образом они принимали учение.