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1:1 O Theophilus: This bishop derives his name from his love to God, (St. Jerome Ques on Gen) ,because Theophilus means lover of God, or beloved of God. Therefore, anyone who is a lover of God may believe that this work was written for him, because the physician Luke wrote it in order that he might find health for his soul. (St. Bede) He writes to Theophilus, a man probably of some distinction, and a governor; for the form, "Most excellent" Lk 1:3, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus. (Theophylact on Lk 1:3) 1:2 through the Holy Spirit: Chrysostom says that he gave them spiritual commands that came from the Holy Sprit; the most probable exposition seems to be that he gave these special commands to his Apostles, or to those whom he chose to be his Apostles by the Holy Spirit, or by his holy and divine Spirit. (Father Robert Witham) 1:3 In the gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut, and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time.(1Cor15:8-13)” (Tertullian on Baptism) 1:4 the Promise of the Father: That is, the Holy Spirit which was to be given to the Apostles for the work of the ministry to which they had been called. (Oecumenius) 1:5 baptized with the Holy Spirit: That is, to be sanctified by the plentiful Graces he shall pour upon you. (Father Robert Witham) Because neither the apostles nor their followers, who still baptize today in the Church, had the power to baptize except as John did, that is, with water. However, when the name of Christ is invoked, the interior power of the Holy Spirit is present, simultaneously purifies the souls and the bodies of those being baptized. This did not happen in the baptism of John- for the Spirit had not been given. (St. Bede) 1:6 For they longed for it now, they wished it now; that is, they wished to seize Him, and to make Him king. (St. Augustine) For the disciples, who were still materially minded, believed that, since the resurrection of Christ had been accomplished, the kingdom of Israel would come immediately. (St. Bede) Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. (St. John Chrysostom) But the prophets foretold His kingdom according to that wherein He is Christ made man, and has made His faithful ones Christians. There will consequently be a kingdom of Christians, which at present is being gathered together, being prepared and purchased by the blood of Christ. His kingdom will at length be made manifest, when the glory of His saints shall be revealed, after the judgment is executed by Him, which judgment He Himself has said above is that which the Son of man shall execute. Of which kingdom also the apostle has said: “When He shall have delivered up the kingdom to God, even the Father.(1 Cor 15:24)” (St. Augustine Homily on John) This weak supposition of the Jews in which the Twelve also had before the Holy Spirit came, that after they were risen from the dead they should again eat an drink and marry: and all nations should be subdued under them, and they should be over them, chiefs of armies, and captains of thousands and hundreds, etc., by means of the Messiah who was from among them, who should strengthen and conquer all. (Ishodad of Merv) 1:7 Now the Holy Spirit taught the apostles all truth in respect of matters necessary for salvation; those things, to wit, that we are bound to believe and to do. But He did not teach them about all future events. (St. Thomas Aquinas Summa Theologica) It was not expedient for the Apostles to know, that being in uncertainty of the coming of their Judge, they should live every day as though they were to be judged that day. (St. Jerome Letters) The date of Christ's second advent is withheld from the world for the same reason that the date of our own deaths are, namely, so that every generation might live in the expectation of Christ's return. (Opus Imperfectum 24.44) 1:8 He says, When the Holy Spirit comes upon you, it certainly will not be to bring the kingdom of Israel, or the kingdom of God to Israel, as you think, but rather it will be to furnish you the power to bear witness concerning me. (St. Bede) 1:9 To ascend into heaven is clearly an attribute of Christ as man, who in their sight was taken. That cloud afforded no support as a vehicle to the ascending Christ: but it appeared as a sign of the Godhead, just as God's glory appeared to Israel in a cloud over the Tabernacle (Ex. 40:32; Num. 9:15). (St. Thomas Aquinas Summa Theologica) raised up: Gradually mounting up by His own power; blessing them as He ascended (Luke 24: 51). (Bishop John McEvilly) 1:10 two men: They were Angels, in the form of men; they had fashioned themselves completely as such, that the beholders might not be overpowered. (St. John Chrysostom) White garments are more appropriate to exaltation than to humiliation. The place also was appropriate, for he who was born as a man in a humble little town returned to Heaven from a high mountain. (St. Bede) 1:11 Now He ascended into heaven from Mount Olivet which overlooks the valley of Josaphat. Therefore He will come to judge in the neighborhood of that place. (St. Thomas Aquinas Summa Theologica) Now, as they behold, their conceptions are elevated: He has given them no slight hint of the nature of His second coming. (St. John Chrysostom) They showed that He remains in the same body without change; and that they were destined to see Him in the last coming, and fulfilling His promises in fact. (Ishodad of Merv)   1:12 sabbath day's journey: the distance the Jews were allowed to travel on the Sabbath day; something about an English mile. The Law about the Sabbath-day's journey was not a Mosaic ordinance. It was introduced by the Rabbis. For this they fixed the distance that should intervene between the Ark and the people (Joshua 3:4) or, the distance allowed by law between the centre and farthest boundaries of a Levitical city (Numbers 35: 4). (Bishop John McEvilly)   1:13 into an upper room: The upper room belonged to Simeon the Cyrenian, him who was considered worthy of the grace that his upper room should be the first church. (Ishodad of Merv)   1:14 one mind in prayer: Unanimity and concord was a great help towards obtaining their requests, as discord or divisions would be a great obstacle. (St. Cyprian Epis. 8) the women: most likely refers to these pious and holy women headed by Magdalen, who followed our Lord and ministered to Him out of their temporal substance (Luke 8:2). Mary the mother of Jesus: She is here particularized and specially distinguished, as she had been by the Angel, from all other women. Prayers in which she joins must have infallible efficacy. This is the last notice taken of her in the Sacred Scriptures. (Bishop John McEvilly)

1:15 Already Peter begins to exercise the Primacy conferred on him by our Lord (Mt. 16) in proposing to the assembled Apostles the filling up of the vacancy effected in the Apostolic College, by the fall of the Traitor, Judas, and the substitution of another in his place. He thus carries out the mandate, “confirm your brethren” (Luke 22:32). Whatever might be his own personal powers in the matter, he prudently remits the whole affair to his colleagues, of which he was head and chief. (Bishop John McEvilly)   1:16 scripture must needs be fulfilled: Not that scripture forced the event, but it did mention an event that would happen: This scripture says: He who ate my bread has lifted his heel against me.(Psalm 41:9) (St. Thomas Aquinas Commentary on Jn 18:3) Always he comforts them by the prophecies. So does Christ on all occasions. In the very same way, he shows here that no strange thing had happened, but what had already been foretold. (St. John Chrysostom)   1:17 Therefore, since Judas was one of the twelve, it seems that he was chosen. I answer that one can be chosen in two ways. One is for a present righteousness; and Judas was chosen for this. The other is for final glory; and Judas was not chosen for this. Our Lord chose Judas, whom he knew would become an evil person, so that we could realize that there would be no human society which does not have some evil members: We can also understand from this that if a bishop receives someone into the Church, and this person becomes bad, the bishop should not be blamed. (St. Thomas Aquinas Commentary on Jn 13:17) God is no respecter of persons. Even Saul and Judas had been good at one time. How could someone who was not good have a share in the Savior's ministry? In the plan of God it was decided that we would be considered worthy for the time for which he was chosen. It is no wonder that these men were considered good, because all nature is good and no substance is evil, but rather transgression, which arises from the will. (Ambrosiaster Commentary on Romans)   1:18-19 Judas did not die by hanging (see Mt 27:5), but lived on, having been cut down before choking. And this the Acts of the Apostles makes clear, that falling headlong his middle burst and his bowels poured forth. And Papias the disciple of John records this most clearly, saying thus in the fourth of the Exegeses of the Words of the Lord. (Apollinaris of Laodicea Catena on Matthew) Some say that Judas in his greed believed that he himself could gain the silver by betraying Christ, without Christ actually being slain, as He would escape from the Jews as He had done on many occasions. But when Judas saw that Jesus had been condemned and already sentenced to die, he repented that the affair had not turned out as he had planned. Whereupon he hanged himself thinking to precede Jesus into hades and there to plead for his own salvation.  Nevertheless, know that while he did put his neck into the noose and hanged himself from a tree, the tree bent and he survived, as God wanted to save his life, either so that he could repent, or to make an example of him and to shame him. They say that Judas later became so bloated from dropsy that he could not pass through an opening that a wagon could easily pass through; and then falling face forward he burst asunder, or ruptured, as Luke says in the Acts of the Apostles. (Theophylact Commentary on Matthew) possessed a field: Judas did not possess the potter's field, but he furnished the price to buy it, giving back the thirty pieces of silver. see Mt 27:6-10 (John Stephen Menochius) We often say in common, that we have done what happens in consequence of any action of ours, though it was not in our first intention. (Augustin Calmet) Haceldama: in their tongue, that is, the Aramaic or Syro-Chaldaic the language in use after the captivity (Bishop John McEvilly)   1:20 This is a quotation of Psalms 69:25. Indeed these verses are clear and plainly set forth by the blessed Peter's interpretation. On the one hand Judas received a deserved penalty for his double-dealing, on the otherhand, by St. Matthias's acceptance of the place of Judas's ministry and apostolate, the most sacred fullness of apostolic perfection was restored. (St. Bede)   1:22 He did not say, a witness of the rest of his actions, but a witness of the resurrection alone. For indeed that witness had a better right to be believed, who was able to declare, that He Who ate and drank, and was crucified, the same rose again. Wherefore it was needed that he should be a witness, not only of the time preceding this event, nor only of what followed it, and of the miracles; the thing required was, the resurrection. For the other matters were manifest and acknowledged, but the resurrection took place in secret, and was manifest to these only. (St. John Chrysostom)   1:23 Joseph called Barsabus, who was surnamed Justus. Perhaps both names are given, because there were others of the same name, for among the Apostles also there were several names alike; as James, and James (the son) of Alphæus; Simon Peter, and Simon Zelotes; Judas (the brother) of James, and Judas Iscariot. (St. John Chrysostom)   1:26 lots: Here, the merits of both Candidates were unquestionable. Recource, therefore, to lots to determine which of two worthy subjects might be chosen could be safely resorted to. No doubt, the Apostles, acting under Divine influence, felt they could safely do so. It is not, however, to be inferred from particular cases, of a peculiar nature, as here, that it is generally lawful to look for extraordinary manifestations of the Divine Will or expose exalted responsible functions connected with the Salvation of Souls to hazard by the casting of lots, when ordinary safe means of determining matters could be resorted to. This was a special case and could not establish a precedent. The Apostles only did it office, and they did so clearly by the order of God, and under Divine influence. So that as the eleven Apostles were chosen by Christ, the choosing of the twelfth would not be left to man, but to God, who signified His choice by the extraordinary procedure of casting lots, after having been invited by the infant Church, through fervent prayers. (Bishop John McEvilly)