Persecution of the Church by Herod Agrippa

[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team: 

REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.

ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]

 

Acts XII :  1-17

Deliverance of St Peter. 1514. Raphael. Vatican Museums.

[1] And at the same time, Herod the king stretched forth his hands, to afflict some of the church. 

[2] And he killed James, the brother of John, with the sword. 

[3] And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes. 

[4] And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending, after the pasch, to bring him forth to the people. 

[5] Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.

[6] And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. 

[7] And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands. 

[8] And the angel said to him: Gird thyself, and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee, and follow me. 

[9] And going out, he followed him, and he knew not that it was true which was done by the angel: but thought he saw a vision. 

[10] And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him.

[11] And Peter coming to himself, said: Now I know in very deed, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 

[12] And considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying. 

[13] And when he knocked at the door of the gate, a damsel came to hearken, whose name was Rhode. [14] And as soon as she knew Peter's voice, she opened not the gate for joy, but running in she told that Peter stood before the gate. 

[15] But they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel.

[16] But Peter continued knocking. And when they had opened, they saw him, and were astonished. 

[17] But he beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison, and he said: Tell these things to James, and to the brethren. And going out, he went into another place.

[1] Eodem autem tempore misit Herodes rex manus, ut affligeret quosdam de ecclesia. [2] Occidit autem Jacobum fratrem Joannis gladio. [3] Videns autem quia placeret Judaeis, apposuit ut apprehenderet et Petrum. Erant autem dies Azymorum. [4] Quem cum apprehendisset, misit in carcerem, tradens quatuor quaternionibus militum custodiendum, volens post Pascha producere eum populo. [5] Et Petrus quidem servabatur in carcere. Oratio autem fiebant sine intermissione ab ecclesia ad Deum pro eo.

[6] Cum autem producturus eum esset Herodes, in ipsa nocte erat Petrus dormiens inter duos milites, vinctus catenis duabus : et custodes ante ostium custodiebant carcerem. [7] Et ecce angelus Domini astitit : et lumen refulsit in habitaculo : percussoque latere Petri, excitavit eum, dicens : Surge velociter. Et ceciderunt catenae de manibus ejus. [8] Dixit autem angelus ad eum : Praecingere, et calcea te caligas tuas. Et fecit sic. Et dixit illi : Circumda tibi vestimentum tuum, et sequere me. [9] Et exiens sequebatur eum, et nesciebat quia verum est, quod fiebat per angelum : existimabat autem se visum videre. [10] Transeuntes autem primam et secundam custodiam, venerunt ad portam ferream, quae ducit ad civitatem : quae ultro aperta est eis. Et exeuntes processerunt vicum unum : et continuo discessit angelus ab eo.

[11] Et Petrus ad se reversus, dixit : Nunc scio vere quia misit Dominus angelum suum, et eripuit me de manu Herodis, et de omni exspectatione plebis Judaeorum. [12] Consideransque venit ad domum Mariae matris Joannis, qui cognominatus est Marcus, ubi erant multi congregati, et orantes. [13] Pulsante autem eo ostium januae, processit puella ad audiendum, nomine Rhode. [14] Et ut cognovit vocem Petri, prae gaudio non aperuit januam, sed intro currens nuntiavit stare Petrum ante januam. [15] At illi dixerunt ad eam : Insanis. Illa autem affirmabat sic se habere. Illi autem dicebant : Angelus ejus est.

[16] Petrus autem perseverabat pulsans. Cum autem aperuissent, viderunt eum, et obstupuerunt. [17] Annuens autem eis manu ut tacerent, narravit quomodo Dominus eduxisset eum de carcere, dixitque : Nuntiate Jacobo et fratribus haec. Et egressus abiit in alium locum.

Notes

    1. at the same time, — i.e. before the famine, probably while the prophets from Jerusalem were on their visit to Antioch, or between their visit and the return of Saul and Barnabas from Jerusalem to Antioch.

    Herod the King. Herod Agrippa I., son of Aristobulus and Bernice, and grandson of Herod the Great.

    stretched forth his hands. Lit. “he laid his hands upon” (ἐπεβαλεν τας ϲἑιρας).

This is the third persecution recorded in the Acts. The Church suffered at the hands of —

    (а) The Sadducees and the high-priest.

    (b) The Pharisees, seconded by the people.

    (c) Herod Agrippa I.

    This persecution of Herod seems to have been conducted on the principle of striking down the leaders only. As he attacked but two of the Twelve, we may infer that they were the only apostles left In Jerusalem at this time.

    to afflict. Lit. “ to do evil ” (κακωσαι).

    2. James the brother of John. One of the Twelve. There is no other reference in the New Testament to the death of an apostle.

    with the sword. St James the Great, like St John the Baptist, was beheaded (St Matt. xiv. 10). The Jews employed four different modes of capital punishment, viz. stoning, burning at the stake, beheading, and strangling.

    St James appears to have been summarily executed without any previous trial. His prominent position as an apostle and his ardent zeal singled him out as a victim for Herod's tyranny. He was certainly not charged with blasphemy, or he would have been stoned.

    3. seeing that it pleased the Jews. This motive is in keeping with Herod’s character.

    he proceeded to take up. Lit. “ he proceeded to take ” (πτοσεθετο συλλαβειν). A Hebraism expressing a climax. Cf. Again he    sent the third, lit. “he proceeded to send a third” (St Luke xx. 12).

    the days of the azymes. Lit. “ the days of the bread without yeast ” (αἱ ἡμεραι των ἀζυμων). On the day of the Pasch, Nisan 14, and for seven days after, the Jews ate only unleavened bread as a memorial of the haste which characterised their departure from Egypt, when the Israelites had no time to leaven the dough (Ex. xii. 34-39 ; Lev. xxiii. 6). St Luke refers to this feast in his gospel : Now the feast of unleavened bread, which is called the pasch, was at hand (xxii. 1).

    4. four files. Lit. “quaternions” (τετραδιοις). The Romans were accustomed to deliver prisoners into the care of four quaternions, i.e. four files of four men. These files kept the night watches in turn, two of the men being chained to the prisoner, the one to the left hand, the other to the right, while the remaining two kept watch outside the cell, one at the door of the inner wall, the other at that of the outer wall.

    After Pompey took Judea, the Jews adopted the Roman divisions of time. These varied in duration in certain localities, according to the seasons, since they depended on the rising and setting of the sun. These watches were —

    1. Even, 6 to 9 p.m.

    2. Midnight, 9 to 12 p.m.

    3. Cock-crowing, 12 p.m. to 3 a.m.

    4. Morning, 3 to 6 a.m.

    They were called indifferently the first watch, second, etc. : or simply. even, midnight, etc.

    The Jewish division of time included only three divisions ; the watches, or length of time the sentinels remained on duty, were —

    The first watch from sunset to 10 p.m.

    The middle watch from 10 p.m. to 2 a.m.

    The morning watch from 2 a.m. to sunrise.

    after the pasch. Evidently St Peter was taken prisoner before the 14th of Nisan, in the year of Herod’s death, A.D. 44, and Herod intended to bring him to trial after Nisan 21. It is clear that St Peter’s imprisonment lasted more than the one day of the Pasch, since St Luke uses the imperfect “ was being kept” in prison (ἐτηρειτο). During a religions solemnity the Jews were not allowed to prosecute, and still less to execute.

    to the people. This is another detail which confirms Josephus' description of Herod’s character.

    5. Peter therefore was kept, etc. Like our Lord, St Peter was imprisoned at the Feast of the Pasch, but Herod was more scrupulous about the observance of the law forbidding trials and executions than the Sanhedrin had been. St Peter was probably kept in the royal prison in the city of Jerusalem,

    This was the third time he had been cast into prison, and it is possible that his previous miraculous deliverance was fresh in the memory of the prison authorities, and that, in consequence, special precautions were taken.

    prayer .... without ceasing. Lit. “ intense or earnest prayer.” The adjective used signifies primarily anything “stretched” or “taut” as a rope. (ἐκτενης) Some MSS. give the adverb instead. The word is often applied to fervent supplication. Cf. Let men .... cry to the Lord with all their strength (ἐκτενως ), (Jonas iii. 8). How incessantly and earnestly the Church prayed for her leader as the days of the feast were closing in, and marvellously did God reward their fervour !

    6. when Herod would etc. Lit. “was about to bring,” etc. (ἐμελλεν αὐτον προαγειν). Evidently Herod proposed to bring St Peter to trial the very day that followed the night in which the apostle was miraculously delivered.

    the same night, God times His intervention to meet man’s necessities, and this should encourage us to trust Him with all confidence.

Peter was sleeping, etc. “ What a picture we have here ! The dungeon; the double chain fastening the prisoner to two soldiers; the other two soldiers of the quaternion keeping watch at the first and second ward, or station ; the iron gate securely fastened; the population of the great city expecting with the morning light to be gratified with the blood of the victim of their bigotry; the king having made his arrangements for the imposing spectacle which was to ingratiate him with his people, and obtain the applause he so dearly loved ; and then the servant of Jesus Christ sleeping calmly under the shadow of God’s wings ; and a little way off, the Church keeping her solemn watch and pouring fourth her intensest prayers through the silence of the night ! And the issue, the triumph of the few and the weak over all the power of the many and the strong” (Pulpit Comm., p. 379).

    the keepers before the door, etc. The two gaolers who were not chained to the prisoner.

    7. behold an angel of the Lord stood by. This is St Luke’s ordinary expression for an angelic apparition. The same words occur in his gospel (ch. ii. 9).

    a light shined in the room. The Greek word (οἰκημα) signifies a dwelling. The Athenians used it as a euphemism for cell or prison, a usage which St Luke follows here. What a startling contrast ; the apparition of a glorious angel from the courts of heaven in that dark dungeon, where St Peter and his companions were sleeping. The apostle had seen angels on other occasions, e.g. at the Ascension, and when he was imprisoned the second time (ch. v. 19).

    striking Peter on the side. Keble represents St Peter as dreaming of his execution, and mistaking the touch of his angel for that of the executioner.

“ His dream is changed— the tyrant’s voice 

    Calls to that last of glorious deeds ;

But as he rises to rejoice,

    Not Herod, but an angel leads.”

    raised him up. Lit. “awoke him” (ἠγειρευ αὐτον), Peter having awoke, obeyed the angel’s command and rose quickly. The gaolers still slept.

    chains fell off. Probably before St Peter arose, or he would have disturbed the keepers to whom he was chained.

    8. Gird thyself. The outer garment was left loose during sleep.

    put on thy sandals. Lit. “bind under,” etc. (ὑποδησαι). The sandals were bound under the feet of the wearer. The Greeks had a proverb that a man pressed for time should not stop to bind on his sandals.

    Cast thy garment, etc. The outer cloak or “abba,” which was put aside during the night. The angel gives all these commands quietly ; no great haste is indicated ; all the details inspire perfect security. These various actions proved to St Peter the reality of the apparition. It was no dream, since he afterwards stood in the street wearing his mantle and having his sandals on his feet,

    10. the iron gate. This naturally would have been an impediment to St Peter’s escaping from the prison. We are not told if it closed again as on a previous occasion, when the doors were found shut with all diligence (ch. V. 23).

    that leadeth to the city. According to Lightfoot, the prison stood between the two city walls — the inner and the outer — and the house of Mary was within the inner city.

    of itself opened to them. Lit. “the gate moving itself, was opened” (αὐτοματη ἠνοιχθη αὐτοις). Cf. the Latin “sua sponte.”

    going out. The Bezan text (Codex D) adds here, “ they descended seven steps.” All the graphic touches in this narrative shew the narrator to have been one well acquainted with the localities mentioned.

    the Angel departed. He disappeared (ἀπεςτη) as suddenly as he had appeared. If it was St Peter’s guardian angel who delivered him, then, though he disappeared, he remained invisibly with him.

    11. Peter coming to himself. So far St Peter believed himself to be in a trance, but his surroundings soon convinced him that it was a reality.

    Now I know. This detail was probably furnished by St Peter himself. No other human being knew his subjective impressions, though the Holy Spirit could have revealed them to St Luke.

    hath sent his Angel. The Catholic Church teaches that the angels, the lowest class of the nine choirs of pure spirits, are sent on earth to minister to man at God’s bidding. Cf. Are they not all ministering spirits sent to minister for them, who shall receive the inheritance of salvation? (Heb. i. 14).

    Special stress is laid in the Acts on the ministrations of angels. (See v. 19, viii. 26, xii. 7, 23, xxvii. 23.)

    all the expectation, etc. They were expecting to be gratified with a second execution, which would do greater injury to the cause of the Nazarenes than that of St James.

    12. considering. The word (συνιδων) implies having taken in all the bearings of the situation.

    Mary the mother of John, etc. This Mary was the sister of Barnabas ; since Mark, her son, was his cousin-german (Col. iv. 10). It is generally believed that Jesus instituted the Holy Eucharist in her house, and in that same Cenacle the Holy Spirit descended at Pentecost. Here, therefore, was the first Christian church, and it was used for those Christian devotions and rites which were not identical with Jewish religious observances.

    were gathered together. Better, “ had assembled themselves and were praying” (συνηθροισμενοι και προσευχομενοι). The English rendering does not express the tense force of the original.

    13. the door of the gate. The gateway or porch was entered through a wicket, at which St Peter stood knocking.

    damsel. It was usual to employ women to attend to the door. Thus we read of a portress being employed in the palace of the high-priest (St John xviii. 16 ; St Matt. xxvi. 69).

    to hearken. A Greek idiom for “ answering the door.” Listening was the preliminary step to answering. During these troubled times a knock in the dead of the night was calculated to inspire terror, for the persecutor might be seeking other victims.

    Rhode. The word signifies a “rose,” whence our word “rhododendron,” i.e. rose tree. St Luke, with his usual careful attention to details, gives the name of the damsel.

    14. she knew Peter’s voice. This proves that St Peter was a frequent guest at the house of Mary, and throws a light on St Peter’s words respecting John Mark, her son. Cf. The Church that is in Babylon (i.e. Rome) .... saluteth you : and so doth my son Mark (1 St Pet. v. 13).

    15. Thou art mad. Although the brethren were praying so earnestly for St Peter, they could not at first realize that God had so literally answered their prayer as to deliver St Peter a second time by a miracle, hence they concluded that Rhode was mistaken.

    she affirmed. The original is much stronger, “ she was vehemently affirming” (διισχυριζετο) ; she kept on assuring them that it was really St Peter.

    It is his Angel. Lightfoot asserts that the Jews believed that each man had a guardian angel, who, when he rendered himself visible, took the form of his charge and appeared as his double (Horæ: Hebr., in h. 1.). Perhaps they thought St Peter to be already killed, and that his disembodied spirit had come to visit them.

    17. beckoning to them with his hand. It was a motion of the hand to restrain the impetuosity of his hearers, which might cause the news of his deliverance to be noised about. Further, as it was evidently God’s will that St Peter should escape from Herod, he wished to give the news briefly, and to depart immediately before daylight. The same expression occurs in ch. xxi. 40 : Paul beckoned with his hand to the people. The precise details given in these narratives shew that it was obtained from an eye-witness. The Greek expression signifies literally “ to wave the hand downwards ” (κατασεισας τη χειρι).

    James, St James the Less, son of Alpheus, and “ brother of the Lord,” who was the first bishop of Jerusalem.

    the brethren. The ancients of the church in Jerusalem. 

    into another place. St Peter probably left the territories of Herod and preached the Gospel in other parts. According to Eusebius and St Jerome, he paid a visit to Rome. Some writers think St Peter went to Antioch.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

The Church in Antioch; prediction of famine

[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team: 

REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.

ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]

 

Acts XI :  19-30

From: Saint Peter and the First years of Christianity. Fouard (1907).

[19] Now they who had been dispersed by the persecution that arose on occasion of Stephen, went about as far as Phenice and Cyprus and Antioch, speaking the word to none, but to the Jews only. 

[20] But some of them were men of Cyprus and Cyrene, who, when they were entered into Antioch, spoke also to the Greeks, preaching the Lord Jesus.

[21] And the hand of the Lord was with them: and a great number believing, were converted to the Lord.

[22] And the tidings came to the ears of the church that was at Jerusalem, touching these things: and they sent Barnabas as far as Antioch. 

[23] Who, when he was come, and had seen the grace of God, rejoiced: and he exhorted them all with purpose of heart to continue in the Lord. 

[24] For he was a good man, and full of the Holy Ghost and of faith. And a great multitude was added to the Lord. 

[25] And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.

[26] And they conversed there in the church a whole year; and they taught a great multitude, so that at Antioch the disciples were first named Christians. 

[27] And in these days there came prophets from Jerusalem to Antioch: [28] And one of them named Agabus, rising up, signified by the Spirit, that there should be a great famine over the whole world, which came to pass under Claudius. 

[29] And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea: 

[30] Which also they did, sending it to the ancients, by the hands of Barnabas and Saul.

[19] Et illi quidem, qui dispersi fuerant a tribulatione, quae facta fuerat sub Stephano, perambulaverunt usque Phoenicen, et Cyprum, et Antiochiam, nemini loquentes verbum, nisi solis Judaeis. [20] Erant autem quidam ex eis viri Cyprii, et Cyrenaei, qui cum introissent Antiochiam, loquebantur et ad Graecos, annuntiantes Dominum Jesum.

[21] Et erat manus Domini cum eis : multusque numerus credentium conversus est ad Dominum. [22] Pervenit autem sermo ad aures ecclesiae quae erat Jerosolymis, super istis : et miserunt Barnabam usque ad Antiochiam. [23] Qui cum pervenisset, et vidisset gratiam Dei, gavisus est : et hortabatur omnes in proposito cordis permanere in Domino : [24] quia erat vir bonus, et plenus Spiritu Sancto, et fide. Et apposita est multa turba Domino. [25] Profectus est autem Barnabas Tarsum, ut quaereret Saulum : quem cum invenisset, perduxit Antiochiam.

[26] Et annum totum conversati sunt ibi in ecclesia : et docuerunt turbam multam, ita ut cognominarentur primum Antiochiae discipuli, christiani. [27] In his autem diebus supervenerunt ab Jerosolymis prophetae Antiochiam : [28] et surgens unus ex eis nomine Agabus, significabat per spiritum famem magnam futuram in universo orbe terrarum, quae facta est sub Claudio. [29] Discipuli autem, prout quis habebat, proposuerunt singuli in ministerium mittere habitantibus in Judaea fratribus : [30] quod et fecerunt, mittentes ad seniores per manus Barnabae et Sauli.

Notes

    19. they who had been dispersed. St Luke now recapitulates the narrative begun in ch. viii. 1, and resumes the subject. A new and important subject is treated of in this section, viz. the foundation of the Church in the rich and important city of Antioch, and the reception of many Greek converts.

    “ The persecution turned out to be no slight benefit, as to them that love God all things work together for good. If they had made it their express study how best to establish the Church, they would have done no other thing than this, they dispersed the teachers. . . . When Stephen was slain, when Paul was twice in danger, when the apostles were scourged, then the Gentiles received the word, then the Samaritans ” (St John Chrys., Hom., xxv. 1).

    persecution. Lit. “ tribulation ” (θλιψις).

    on occasion of Stephen. This is the best supported reading (ἐπι Στεφανω), but some MSS. read “in the days of Stephen” (ἐπι Στεφανου). The preposition signifies primarily “over.” The persecution arose “over” Stephen, i.e. on his account, and after his death it was continued against those who held the same faith. It was his intrepidity that provoked the attack.

    Phenice. The word signifies “land of palms.” Phœnice maritima is a narrow plain one hundred and twenty miles long, and varying from twelve to twenty miles broad. It lies between the western slope of Lebanon and the Mediterranean. Tyre and Sidon were the chief cities of Phenice (or Phœnicia), which is watered by four rivers.

    It was inhabited by Canaanites. The Syro-Phoenician woman, who came to implore our Lord's compassion on her daughter, was a native of Phœnicia (see St Mark vii. 24-80). A Roman road passed along this plain, which facilitated intercourse between Antioch and Judea. This Plain of Phenice is referred to in ch. xv. 3 and xxi. 2. The same name was given to a haven in Crete (infra, xxvii. 12).

    Cyprus. See Annot. on iv. 36. This island is also mentioned in xiii. 4, xxi 3, xxvii. 4.

    Antioch. The capital of Syria, and the ancient residence of the Seleucidæ. It is situated on the Orontes, about fifteen miles from the port of Seleucia.

    speaking the word, — i.e. preaching the Gospel, the word of God.

    20. some of them, — i.e. some of those who were dispersed by the persecution.

    men of Cyprus and Cyrene. Barnabas and Mnason were Cypriots. Simon and his sons Alexander and Rufus (St Mark xv. 21) and Lucius (infra, xiii. 1) were Cyrenians. These men of Cyprus and Cyrene were Hellenistic Jews.

    “As the heralds of Christianity, from Cyprus and Cyrene, entered Antioch what a busy scene must have presented itself to their thoughtful gaze. Here the Prefect of Syria, girt with the sword, the emblem of supreme power, with his legates and procurator, and council or board of advice, selected from the noblest blood of Rome, held his court in the palace where the Seleucidæ had reigned. The market-place was teeming with swarthy Syrians and quickwitted Greeks, and with the children of Abraham, ever distinguishable by their marked physiognomy. Here and there were observed troops of legionary soldiers, the conquerors of the world. The languages that greeted the ear were as diverse as the costumes that met the eye. Syriac and Hebrew, Greek and Latin, were heard In succession. Greek, however, predominated, and formed the ordinary vehicle of communication between such discordant materials” (Lewin, Life and Epistles of St Paul, vol. i. pp. 95-96),

    to the Greeks. A textual difficulty presents itself here, since two codices (A and D) and some ancient versions (e.g, Vulgate, Syriac, Coptic, Arabic, and Ethiopic) read “Ἑλληνασ ,” i.e. “Greeks,” whereas the other codices (B, 1)2, E, H, L, P) have Ἑλληνιστας, i.e. “ Grecian Jews.” Hence the second reading has the best MS. authority, while the first is more in harmony with the context, as the subjoined arguments prove : —

    1. The Hellenists and the Palestine Jews were one people, and were spoken of collectively as “the Jews” ; hence, in verse 19, Hellenists and Hebrews are included in “the Jews” to whom the disciples from Jerusalem preached.

    2. If they had only addressed Hellenists, and not Greeks, there was nothing so extraordinary in such a step that it should be reported to the apostles and ancients in Jerusalem, nor was there any need for Barnabas to have visited these converts in Antioch.

    Hence we may infer that the Hebrews preached to their compatriots and the Grecian Jews, while the Grecian Jewish converts evangelized the Greeks of Antioch, of whom some were doubtless proselytes of the gate. Eusebius and St John Chrysostom and the majority of modern critics accept Ἑλληνασ, “Greeks,” as the correct word. This view is also supported by the fact that (και) “ also ” or “ even ” is found in Codices A, and B, where we read “also to the Greeks,” as though to emphasize the innovation.

    On these variant readings Rackham has an excellent note : “History itself leaves in us no doubt that the right reading is ' Greeks.' The word has already been spoken to Hellenists ; the Church contained a large body of Hellenists ; the Evangelists themselves were Hellenists ; and so there would be little point in the remark that they preached even to the Hellenists. The reason for the confusion is obvious. The condition of the relations between Jews and Gentiles which prevailed at that moment quickly passed away ; and, after two or three hundred years, the distinction between Greek (Hellen) and Grecian (Hellenist) was as little understood as it is by the ordinary reader of to-day ’’ (Acts of the Apostles, p. 166).

    preaching the Lord Jesus. Better, “announcing the glad tidings of the Lord Jesus” (εὐαγγελιζομενοι κ.τ.λ.).

    21. the hand of the Lord. A Hebraism signifying that God powerfully assisted them ; thus their words bore fruit and, evidently, miracles were worked as in Jerusalem.

    Cf. By stretching forth thy hand to cures, and signs, and wonders, to be done by the name of thy holy Son, Jesus (supra, iv. 30). In the Old Testament the same metaphor is found, e.g. Behold the hand of the Lord is not shortened that it cannot save, neither is his ear heavy that it cannot hear (Is. lix. 1).

    a great number believing. Better, “having believed” (πιστευσας ). Faith was the condition of their reception into the Church, but the text does not warrant us in asserting that they were baptized. It simply states that “they turned to the Lord” just as the

Samaritans “were very attentive” or “gave heed” to the preaching of Philip (viii. 6). Special stress is laid on the numerous conversions wrought in Antioch among these Greeks (see verses 24 and 26), and ultimately they received baptism, since a “ great multitude was converted to the Lord.”

    Note.— It is impossible to ascertain whether these Greeks at Antioch were converted before St Peter baptized Cornelius. In any case, St Peter, by receiving Cornelius, formally authorized the reception of the Gentiles into the Church without exacting that they should conform to the Mosaic Law.

    22. the tidings. Better, “ the report ” (ὁ λογος).

    touching these things. The Greek word (περι αὐτων) may be masculine or neuter, hence some commentators read “touching them.”

    they sent. Lit. “ they sent forth ” ( ἐξαπεστειλαν).

    Barnabas. He was sent by the Church on this mission, as St Peter and St John were sent to Samaria.

    By this choice of Barnabas, a friend of St Paul, and one drawn to the work of evangelizing the Gentiles (see xiii. 1-2), some commentators consider that the Church in Jerusalem had already heard the account of the conversion of Cornelius from St Peter, and had accepted the conclusion that to the Gentiles also had God granted repentance unto life. “ There is no clue whatever as to the length of time that elapsed between the flight from persecution and the arrival at Antioch, except that Saul had had time to sojourn three years in Arabia, to come to Jerusalem, and from thence to go and settle at Tarsus, where Barnabas found him ; thus leaving abundant time for Peter's operations in Judea and Cesarea ” (Pulpit Comm. in h. 1.).

    23. had seen the grace of God. The numerous conversions worked by the grace of God.

    all. “ The word ‘ all,’ too, in this passage is not without its significance. It communicates to the narrative an impression of diligent work, large sympathy, and copious success.”

    with purpose of heart. Better, “ in the purpose of the heart ” (τη προθεσει της καρδιας ), i.e. with the fixed and determined resolution necessary. He presses home the truth that it is not all to begin well, but that only he who perseveres to the end that shall he saved.

    continue in the Lord. The Greek verb (προσμενειν) signifies “ to abide,” “ to persevere in.” These converts had to be prepared to face persecution, and even death, for Christ’s sake.

    24. For he was a good man, St Luke gives the character of Barnabas (whom he must have known intimately) much in the same words as that of St Stephen (see supra, vi. 5).

    a great multitude. The word “ great ” must be taken relatively. In the original it signifies a sufficient number (ἱκανος ), and is used much as the French employ “ assez,” and, like it, may mean a considerable number, not merely a few. Cf. “ II y avait un assez bon nombre de personnes présentes.”

    25. Barnabas went to Tarsus, to seek Saul. From Antioch to Tarsus was a three days’ journey along the Roman road. Saul had been sent to Tarsus, his native city (xxii. 3), by the apostles (ix. 30). That Saul should have evangelized there, was a proof of the sincerity of his conversion, of his intrepidity, and of his zeal for his fellow-countrymen.

    26. in the church. In the assemblies where the disciples met for prayer and the reception of the sacraments. The phrase occurs again in the first epistle to the Corinthians : I hear that when you come together in the church, etc. (xi. 18).

    a whole year. This is one of the rare notes of time given by St Luke.

    a great multitude. See Annot. on verse 24.

    named, (χρηματισαι) The use of this verb in the Greek is peculiar. It signifies primarily “to do some business” (Lat. negotiari), but as a man is often called after his trade, it gradually came to be vised as a synonym for “ to be named.”

    Christians. This title is only found in two other passages of the New Testament : —

(a) And Agrippa said to Paul ; In a little thou persuadest me to become a Christian (infra, xxvi.

(b) Let none of you suffer as a murderer, or a thief .... But if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Pet. iv. 15-10). 

    27. in these days. While Saul and Barnabas were evangelizing in Antioch.

    prophets. See Annot. on xiii. 1. The gift of prophecy, in accordance with the prediction of Joel (ii. 28), was bestowed both on men and on women in the primitive Church. Some of the brethren, however, were more permanently or more fully inspired than others, and these prophets were held in great esteem, and ranked next to the apostles. Cf. And God indeed hath set some in the church, first apostles, secondly prophets, thirdly doctors, after that miracles (1 Cor. xii. 28). In Acts xiii. 1 we find the names of some of these prophets recorded.

from Jerusalem to Antioch. The Bezan text adds here : “ And there was much gladness, and when we were collected together one of them named Agabus spake and signified,’’ etc.

28. by the Spirit. By a sudden inspiration. Agabus, some twenty years later, also prophesied St Paul’s imprisonment (see xxi. 11).

    a great famine over the whole world. Lit. “ the inhabited earth ” (την οἰκουμενην ) i.e. over the whole Roman Empire, though not equally severe in every place at the same time.

    During the reign of Claudius, 41-64 A.D., there were several severe famines, and in 53 A.D. the dearth was so great that people died of starvation.

    Eusebius states that the famine predicted by Agabus occurred in the fourth year of Claudius’ reign, 45 A.D. Helena, Queen of Adiabene (a province of Assyria), who was then in Jerusalem, greatly alleviated the sufferings of the Jews by procuring them corn from Egypt and figs from Cyprus (Josephus, Antiq., xx, 2, 6).

    under Claudius, This is added by St Luke, and from these words we may infer that St Luke wrote after the death of that emperor, and that the prophecy was uttered before he ascended the throne. This is one of the chronological links which help us to determine within certain limits when the Acts of the Apostles was written (see Intro., p. 22).

    29. according to his ability. Lit. according as each man was prospering ” (καθως ηεπαρειτο).

    proposed to send relief. Lit, “ to send for the service or ministry ” (εἰς διακονιανη πεμψαι). They did not wait for the dearth, but anticipated it in faith and love. “ They no sooner believe but they bear fruit. Such was the good effect of the famine (St John Chrys.) ; it was an occasion of spiritual plenty, another example of good elicited from evil.”

to the brethren who dwelt in Judea. We find the Gentile congregation on other occasions contributing to alleviate the sufferings of the poorer disciples of Jerusalem, e.g . —

    It hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem (Rom. xv. 26).

    Now concerning the collections that are made for the saints, as I have given order to the churches of Galatia, so do ye also (1 Cor. xvi, 1. Sec also 2 Cor. ix.; Gal. ii. 10 ; etc.).

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

 

St Peter returns to Jerusalem; he defends baptism of gentiles

[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team: 

REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.

ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]

 

Acts XI :  1-18

Ego quis eram, qui possem prohibere Deum?
Who was I, that could withstand God?
Acts xi 17 (in highlighted scroll). 

From the Baptismal font (1107-1118) at St Bartholomew's Church, Liège 

Image by courtesy of: Jean-Pol Grandmont (2006). CC BY-SA 2.5

[1] And the apostles and brethren, who were in Judea, heard that the Gentiles also had received the word of God. 

[2] And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

[3] Saying: Why didst thou go in to men uncircumcised, and didst eat with them? 

[4] But Peter began and declared to them the matter in order, saying: 

[5] I was in the city of Joppe praying, and I saw in an ecstasy of mind a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners, and it came even unto me.

[6] Into which looking, I considered, and saw fourfooted creatures of the earth, and beasts, and creeping things, and fowls of the air: 

[7] And I heard also a voice saying to me: Arise, Peter; kill and eat. 

[8] And I said: Not so, Lord; for nothing common or unclean hath ever entered into my mouth. 

[9] And the voice answered again from heaven: What God hath made clean, do not thou call common.

[10] And this was done three times: and all were taken up again into heaven.

[11] And behold, immediately there were three men come to the house wherein I was, sent to me from Caesarea. 

[12] And the Spirit said to me, that I should go with them, nothing doubting. And these six brethren went with me also: and we entered into the man's house. 

[13] And he told us how he had seen an angel in his house, standing, and saying to him: Send to Joppe, and call hither Simon, who is surnamed Peter, 

[14] Who shall speak to thee words, whereby thou shalt be saved, and all thy house. 

[15] And when I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.

[16] And I remembered the word of the Lord, how that he said: John indeed baptized with water, but you shall be baptized with the Holy Ghost. 

[17] If then God gave them the same grace, as to us also who believed in the Lord Jesus Christ; who was I, that could withstand God? 

[18] Having heard these things, they held their peace, and glorified God, saying: God then hath also to the Gentiles given repentance unto life.

[1] Audierunt autem Apostoli, et fratres, qui erant in Judaea, quoniam et gentes receperunt verbum Dei. [2] Cum autem ascendisset Petrus Jerosolymam, disceptabant adversus illum qui erant ex circumcisione, [3] dicentes : Quare introisti ad viros praeputium habentes, et manducasti cum illis? [4] Incipiens autem Petrus exponebat illis ordinem, dicens : [5] Ego eram in civitate Joppe orans, et vidi in excessu mentis visionem, descendens vas quoddam velut linteum magnum quatuor initiis summitti de caelo, et venit usque ad me.

[6] In quod intuens considerabam, et vidi quadrupedia terrae, et bestias, et reptilia, et volatilia caeli. [7] Audivi autem et vocem dicentem mihi : Surge Petre, occide, et manduca. [8] Dixi autem : Nequaquam Domine : quia commune aut immundum numquam introivit in os meum. [9] Respondit autem vox secundo de caelo : Quae Deus mundavit, tu ne commune dixeris. [10] Hoc autem factum est per ter : et recepta sunt omnia rursum in caelum.

[11] Et ecce viri tres confestim astiterunt in domo in qua eram, missi a Caesarea ad me. [12] Dixit autem Spiritus mihi ut irem cum illis, nihil haesitans. Venerunt autem mecum et sex fratres isti, et ingressi sumus in domum viri. [13] Narravit autem nobis, quomodo vidisset angelum in domo sua, stantem et dicentem sibi : Mitte in Joppen, et accersi Simonem, qui cognominatur Petrus, [14] qui loquetur tibi verba in quibus salvus eris tu, et universa domus tua. [15] Cum autem coepissem loqui, cecidit Spiritus Sanctus super eos, sicut et in nos in initio.

[16] Recordatus sum autem verbi Domini, sicut dicebat : Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto. [17] Si ergo eamdem gratiam dedit illis Deus, sicut et nobis, qui credidimus in Dominum Jesum Christum : ego quis eram, qui possem prohibere Deum? [18] His auditis, tacuerunt : et glorificaverunt Deum, dicentes : Ergo et gentibus poenitentiam dedit Deus ad vitam.

Notes

    Note. — In this passage we have a repetition which brings out the importance of the subject. There are two accounts of St Peter’s vision given (ch. x. 9-16 and xi. 4-10), and three accounts of Cornelius’ vision (ch. X. 1-6, 30-33, xi. 13-14), for the same reason that we have three accounts of St Paul’s conversion. There are a few extra details given in the second account of St Peter’s vision, and these are just those which describe his personal experience, whereas there are various omissions of circumstances which had no special bearing from the point of view of the narrator and his audience.

    The additional features are enumerated below : —

It came even unto me (verse 5).

I considered and saw (6).

All, i.e. all things (), were taken up (10).

These six brethren (12),

Whereby thou shall be saved and all thy house (14).

When I had begun to speak (5).

Then I remembered the word of the Lord, how that he said, John indeed, etc. (16).

    1. the apostles. They had not yet left Jerusalem as a body, though some may have been absent.

    in Judea. Better, “scattered throughout Judea” (κατα την Ἰοδαιον).

    2. when Peter was come. As St Peter was “ visiting all ” the churches (ix. 32), it is probable that he not only remained a few days with Cornelius, but that he continued his visitation of the churches and then returned to Jerusalem. Thus the brethren in Jerusalem had had time to hear the report of the conversion and baptism of the Gentiles in Cesarea, and doubtless, during his stay there, St Peter received others beside those of the house of Cornelius, for the vision was not given merely for the sake of this centurion.

    they that were of the circumcision. Those who held that all Gentile converts must be circumcised. So far, none but Jews had been received into the Church ; now two distinct parties sprang up — the Jewish converts and the Gentile converts.

    St Paul was often in conflict with the judaizing Christians, and the existence of such opposition on the part of the Jews shews that the results of early training and customs cannot be instantly renounced, and that, even when the contrary principle is accepted, prejudice still remains. The reception of the Gentiles was an innovation which took the Jewish converts by surprise, for they had not, like St Peter, been exceptionally enlightened on this subject.

    In speaking of these brethren as those “ of the circumcision,” St Luke is using a term which was used some years later in distinguishing the Judaizing Christians who gave much trouble to the Church. They were known later as the Ebionites.

    contended. It is natural that the Jewish converts should have been divided in their opinions, for the Hellenists, an influential body, held broader views than the Hebrews, whereas the Pharisees and the great multitude also of the priests who obeyed the faith would naturally cling more tenaciously to the traditions of the Ancients.

    3. to men uncircumcised. The expression expresses even more contempt than the word Gentiles.”

    didst eat. Consequently, the brethren regarded St Peter as legally “ impure,” since in the house of a Gentile he must have partaken of food that was not prepared according to the traditions of the Pharisees ; and further, the Gentiles did not observe the Mosaic precepts as regards the mode of killing animals for food. St Peter is not reproached for preaching the Gospel, since this did not run counter to their customs, and they had made no objection when the Samaritans were baptized.

    4. Peter began and declared to them the matter. A simple statement of all that had occurred and of the supernatural intervention would necessarily carry conviction to the hearers and justify his own actions.

    St Peter sympathizes with them in their difficulty in grasping that a new order of things was to be inaugurated, since he himself had previously shared their sentiments.

    “ By the manner of his defence, he shews that in no one point was he the author, but in every point, God, and upon Him he casts the whole. ‘ The trance,’ he says, ‘it was He that caused me to fall into it, for I was in Joppe (etc.): the vessel, it was He that shewed it; I objected: again He spake, and even then I did not hear: the Spirit commanded me to go, and even then though I went I did not run : I told them that God had sent me, and after these things, even then I did not baptize, but again God did the whole. God baptized them, not I ’ ” (St John Chrys., Hom., xxiv.),

    12. these six brethren, etc. St Peter had brought them with him, that they might testify to what they had seen.

    13. he had seen an angel in his house. Hence the brethren might infer that if the angel deigned to enter the house of a Gentile, St Peter could not be wrong in so doing.

    14. all thy house. We may therefore conclude that all the household received baptism — the family of Cornelius, and his devout servants, and the soldier who feared the Lord.

    15. when I had begun to speak. These words shew clearly that St Peter intended to give a much longer discourse.

    as upon us also in the beginning. The Gentile Pentecost was the same in its nature and effects as the Jewish Pentecost, to which the Church looked back as the beginning, i.e. the day of her foundation.

    Eight or ten years had elapsed since that day. During this time Christianity had been limited to the Jews, and the community of the believers had been drawn from the Hebrew synagogue. A second Pentecost at Cesarea seemed necessary to supplement the first Pentecost at Jerusalem.

    16. And I remembered the word, etc. St Peter here gives us an insight into his inner experience, and reveals the motive which determined him to action. Jesus had given a solemn promise to His disciples, which St John alone records : But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you (St John xiv. 26). This promise He now fulfils, and St Peter recalls the words which our Lord had said in the presence of His apostles on Ascension Day (see ch. i. 5). This baptism of the Holy Spirit was no longer confined to the Jews, out was granted likewise to the Gentiles, and in their case, contrary to the usual order, baptism was given afterwards — the symbol after the reality or thing signified.

    17. who believed in the Lord Jesus Christ. These words must be joined both with ‘‘them” and “us.” Hence the sense of this pregnant construction in the Greek runs thus : “ The same grace was given to them who believed in the Lord Jesus as to us who believed in the Lord Jesus.”

who was I, that could withstand God? In the original we have a double question which may be rendered, Who was I ? (Was I) powerful to withstand God ? (ἐγω τις ἠμην δυνατος κωλυσαι τον θεον)

    18. they held their peace. They were now convinced that all had been divinely ordained. “ Not only had the first step in the free admission of the Gentiles been taken by the chief of the apostles, and under direct guidance from above, but it had received the formal approval of the apostles and other members of the Church of the Circumcision at Jerusalem. The judaizers, in opposing St Paul, were acting against the Church from which they pretended to derive their authority ” (Ellicott, Comm. in h. 1.).

glorified God. Better, “ began to glorify” (ἐδοξαζον).

    repentance unto life. God had granted that repentance to which the remission of sins is promised, and consequently it procured eternal life for the recipients.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

St Peter's discourse and the baptism of Cornelius

[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team: 

REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.

ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]

 

Acts X :  34-48

From the Baptismal font (1107-1118) at St Bartholomew's Church, Liège 

Image by courtesy of: Jean-Pol Grandmont (2006). CC BY-SA 2.5

Upper register: Cecidit Spiritus Sanctus super omnes qui audiebant verbum.

"The Holy Ghost fell on all them that heard the word." [Acts x 44]

Scroll: ego quis eram, qui possem prohibere Deum?

"Who was I, that could withstand God?" [Acts xi 17]

[34] And Peter opening his mouth, said: In very deed I perceive, that God is not a respecter of persons. 

[35] But in every nation, he that feareth him, and worketh justice, is acceptable to him.

[36] God sent the word to the children of Israel, preaching peace by Jesus Christ: (he is Lord of all.) 

[37] You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached, 

[38] Jesus of Nazareth: how God anointed him with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed by the devil, for God was with him. 

[39] And we are witnesses of all things that he did in the land of the Jews and in Jerusalem, whom they killed, hanging him upon a tree. 

[40] Him God raised up the third day, and gave him to be made manifest,

[41] Not to all the people, but to witnesses preordained by God, even to us, who did eat and drink with him after he arose again from the dead; 

[42] And he commanded us to preach to the people, and to testify that it is he who was appointed by God, to be judge of the living and of the dead. 

[43] To him all the prophets give testimony, that by his name all receive remission of sins, who believe in him. 

[44] While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word. 

[45] And the faithful of the circumcision, who came with Peter, were astonished, for that the grace of the Holy Ghost was poured out upon the Gentiles also.

[46] For they heard them speaking with tongues, and magnifying God. 

[47] Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we? 

[48] And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.

[34] Aperiens autem Petrus os suum, dixit : In veritate comperi quia non est personarum acceptor Deus; [35] sed in omni gente qui timet eum, et operatur justitiam, acceptus est illi.

[36] Verbum misit Deus filiis Israel, annuntians pacem per Jesum Christum ( hic est omnium Dominus). [37] Vos scitis quod factum est verbum per universam Judaeum : incipiens enim a Galilaea post baptismum, quod praedicavit Joannes, [38] Jesum a Nazareth : quomodo unxit eum Deus Spiritu Sancto, et virtute, qui pertransiit benefaciendo, et sanando omnes oppressos a diabolo, quoniam Deus erat cum illo. [39] Et nos testes sumus omnium quae fecit in regione Judaeorum, et Jerusalem, quem occiderunt suspendentes in ligno. [40] Hunc Deus suscitavit tertia die, et dedit eum manifestum fieri,

[41] non omni populo, sed testibus praeordinatis a Deo : nobis, qui manducavimus et bibimus cum illo postquam resurrexit a mortuis. [42] Et praecepit nobis praedicare populo, et testificari, quia ipse est qui constitutus est a Deo judex vivorum et mortuorum. [43] Huic omnes prophetae testimonium perhibent remissionem peccatorum accipere per nomen ejus omnes qui credunt in eum. [44] Adhuc loquente Petro verba haec, cecidit Spiritus Sanctus super omnes qui audiebant verbum. [45] Et obstupuerunt ex circumcisione fideles qui venerant cum Petro : quia et in nationes gratia Spiritus Sancti effusa est.

[46] Audiebant enim illos loquentes linguis, et magnificantes Deum. [47] Tunc respondit Petrus : Numquid aquam quis prohibere potest ut non baptizentur hi qui Spiritum Sanctum acceperunt sicut et nos? [48] Et jussit eos baptizari in nomine Domini Jesu Christi. Tunc rogaverunt eum ut maneret apud eos aliquot diebus.

Notes : St Peter's discourse

    34. opening his mouth. See Annot. on viii. 35. This discourse of St Peter treats of the same subjects as his other addresses, though, naturally, he dwells more on those points which are most appropriate for his audience.

    St Peter’s discourse may be summarized under four heads, viz. —

    1 . An epitome of the Life, Death, and Resurrection of our Lord.

    2. The apostles were witnesses to Jesus Christ, and preordained by God.

    3. All the prophecies pointed to Christ.

    4. The Redemption was wrought for all men.

    This consoling truth in all its fulness is peculiar to this discourse of St Peter, although he had touched on it in his first sermon when quoting the words of Joel, See supra, ii. 21.

    The sudden descent of the Holy Ghost prevented St Peter from finishing his discourse.

    I perceive. The vision granted to St Peter and that related by Cornelius gave St Peter a full comprehension of what he had not hitherto grasped in all its consequences, viz. that God willed the distinction between Jew and Gentile to be abolished. The Greek verb (καταλαμπανομαι) signifies to apprehend by experience the truth of a thing.

    God is not a respecter of persons. A respecter of persons is one who bases his favours to others on extrinsic advantages of rank, wealth, nationality, or any other exterior characteristic or circumstance, and who excludes from his consideration all those who do not possess these advantages. God is strictly impartial in His dealings with men.

    St Paul teaches this truth in his epistle to the Romans : But glory and honour, and peace to every one that worketh good, to the Jew first, and also to the Greek. For there is no respect of persons with God (ii. 10-11). The enemies of Jesus bore the same testimony when they sent to him their disciples with the Herodians, saying : Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man, for thou dost not regard the person of men (St Matt, xxii, 16).

    35. in every nation, etc. “ Not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear Him and work justice. But then true faith is always to be presupposed, without which (saith St Paul, Heb. xi. 6), it is impossible to please God. Beware, then, of the error of those who would infer from this passage that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies, and therefore highly displeasing to the God of truth.” (footnote, Rheims Testament). Hence St Peter does not teach indifference as regards religion^ but with respect to nations. Were all religions equally pleasing to God, St Peter need not have gone to Cesarea to instruct Cornelius, who was a worshipper of the true God.

    feareth him. Here the expression is not used in its ordinary acceptation of a proselyte to the Jewish faith, but of those who worship God with due reverence.

    worketh justice. Those who act up to the law written m their hearts, their conscience hearing witness to them (Rom. ii. 15). To such God gives grace and light, by which they are led to embrace the true faith, or, at least, those doctrines which are essential for salvation.

    St John Chrysostom explains these words thus : “ He that worketh justice is the man who in all points is virtuous and irreproachable, when he has the fear of God as he ought to have it. But whether a person be such, God only knows ” (Hom., xxiii.).

    Note. — Verses 36 to 38 offer certain difficulties as regards grammatical construction, which commentators endeavour to harmonize in various ways. The most generally accepted solution is as follows : —

    There are three subjects in apposition, viz. —

1. The preaching of the Gospel. God sent the word (τον λογον).

2. The word or story (τον ῥημα) proclaimed throughout Judea.

3. The “ word ” sent by God like the “ word ” published throughout Judea was the narration of the life and deeds of Jesus of Nazareth.

    Hence the connection between these three passages may be put thus : — ‘‘ God ordained that the Gospel should be preached to the Jews .... you have heard these things, viz. how Jesus of Nazareth was anointed by God,” etc.

    36. sent the word to the children of Israel. The Gospel was first preached to the Jews ; even St Paul, the apostle of the Gentiles, followed this rule.

    preaching peace. Lit. “ proclaiming glad tidings of peace ” (εὐαγγελιζομενος εἰρηνην), primarily peace between God and man, and, as a result, peace between man and his neighbour. Cf. For he is our peace who hath made both one (i.e. Jews and Gentiles), (Eph. ii. 14).

    he is Lord of all. These words prove the Divinity of Christ, and also place all men on the same footing, since all, whether Jews or Gentiles, stand in the same relation to Him.

    St Peter, addressing Gentiles, dwells on the universal sovereignty of Jesus rather than on His being the Messias. So in verse 42 St Peter speaks of Christ as the judge of the living and the dead. 

    37. You know the word. The pronouns “ you ” and “ we (verse 37 and 39) are emphatic : — “ You know by report certain things ; we are witnesses of these events.”

    Notice that “ word ” occurs in both verses 36 and 37. In the Greek, two different nouns are used (λογος and ῥημα) : the former signifies a discourse, the latter, an account of an event. Hence St Peter explains that God sent men to preach the Gospel to the Jews, and the Gentiles of Cesarea had already heard of different events in the life of our blessed Lord related.

    Cesarea was not far from Galilee, where Jesus had performed so many mighty deeds, and it is probable that Cornelius had also heard of Jesus of Nazareth through Philip the Evangelist who lived in that city. Nor is it unlikely that the centurion had sometimes accompanied the Procurator in his visits to Jerusalem, especially at the Paschal season, when extra troops were sent from Cesarea to maintain order, and as the high-priest, some time previously, had reproached the apostles with “filling" Jerusalem with their doctrine infra, V. 28), Cornelius must have heard of Jesus of Nazareth and His great deeds in Judea.

    it began from Galilee. Jesus began His ministry in Galilee after the Temptation in the desert. Cf. Jesus returned in the power of the Spirit into Galilee, and the fame of him went out through the whole country. (St Luke iv. 14).

    The false witnesses spoke the truth when they affirmed that Jesus had taught throughout all Judea, beginning from Galilee (St Luke xxiii. 6).

    after the baptism which John preached. For a few months Jesus and His Precursor were evangelizing simultaneously, though in different parts (see St John iii. 22-26), but our Lord’s great Galilean mission was undertaken after the death of St John the Baptist.

    38. Jesus of Nazareth. St Peter often speaks thus of our Lord, as it was by this designation that the Jews knew Him (see ii. 22, iii. 6, iv. 10, vL 14).

    how God anointed him, Jesus was anointed by God with the Holy Spirit, after His baptism, at the beginning of His public life, and this unction of the Spirit recalls that first unction when He became incarnate. Hence His Name, “ Christ, the Anointed One.”

    Prophets, priests, and kings were anointed as a sign that they were set apart for a special office and ministry, and Jesus was the prophet greater than Moses, a High Priest touched with compassion for us, and the King of whose kingdom there shall be no end.

with power. This was manifested by the mighty deeds Jesus wrought, which He always ascribed to the Father, e.g. —

    But Jesus answered them: My Father worketh until now; and I work. . . . Then Jesus answered, and said to them : Amen, amen, 1 say unto you, the Son cannot do anything of himself, but what he seeth the Father doing ; for what things soever he doth, these the Son also doth in like manner (St John v. 17-19).

    oppressed by the devil. An allusion to those who were possessed by the devil and held captive by him. Cf. Ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath-day ? (St Luke xiii. 16).

    Satan has other victims also who having sinned grievously have fallen into the snares of the devil, by whom they are held captive at his will (2 Tim. ii. 26).

    God was with him. The union of the Father and the Son is clearly brought out in this discourse, e.g. —

God sent messengers to preach the Gospel.

He also anointed Jesus with the Holy Spirit.

He was with Him in His mighty works.

He raised Him on the third day.

He preordained witnesses who should testify concerning His Son.

He appointed Jesus to be the Judge of the living and the dead.

    In this verse the three Persons of the Blessed Trinity are mentioned .

    39. we are witnesses. St Peter speaks of all the apostles. See Annot, on i. 8.

    in the land of the Jews. In Palestine, excluding Samaria.

    they killed. St Peter does not dwell on the crime of the Jews, since, he is addressing Gentiles.

    hanging him upon a tree. Lit. “ having hanged Him upon the wood ” (κρεμαςαντες ἐπι ξυλου).

    40. Him God raised, etc. The Resurrection is the culminating point in the testimony of the apostles (see ii. 24, xvii. 31, xxvi. 23), since, as St Paul writes : If Christ he not risen again, then is our preaching vain, and your faith is also vain (1 Cor. xv. 14).

    41. Not to all the people. From the parable of the rich man and Lazarus, we learn that those who rejected Moses and the prophets would not be converted though one rose from the dead to instruct them (see St Luke xvi. 31).

    pre-ordained by God. St Peter was present in the Cenacle when, on the eve of His Passion, Jesus had prayed for His disciples, and he had heard Him say, Thine they were, and to me thou gavest them, and they have kept thy word (St John xvii. 6).

    did eat and drink with him. Three instances are recorded of our Lord taking food with His apostles after His Resurrection : —

(a) They offered him a piece of a broiled fish, and a honeycomb. And when he had eaten before them, taking the remains, he gave to them (St Luke xxiv, 42-43).

(b) And it came to pass, whilst he was at table with them, he took bread, and blessed and brake, and gave to them (St Luke xxiv, 30),

(c) Jesus saith to them : Come, and dine. And none of them who were at meat durst ask him: Who art thou ? knowing that it was the Lord (St John xxi. 12).

    42. to testify that it is he, etc. There is no explicit record in the gospels of this command, but it is implied in various passages, e.g. —

    And Jesus coming, spoke to them, saying : All power is given to me in heaven and in earth. Going therefore, teach ye all nations ; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them, to observe all things whatsoever I have commanded you : and behold 1 am with you all days, even to the consummation of the world (St Matt, xxviii. 18-20). 

    And he hath given him power to do judgment, because he is the Son of man. Wonder not at this, for the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God (St John v. 27-28).

    The apostles were to be witnesses to our Lord’s words as well as to His deeds.

    This is one more proof that all the things concerning “ the kingdom of God ” of which Jesus spoke to His apostles during “ the great forty days ” are not given in detail in the Scriptures, but form part of the unwritten word of God, i.e. of Catholic tradition.

    to be judge of the living and of the dead. In these words we have a proof that the dead will rise again.

    43. all the prophets. All the prophets generically, but not individually, testify of Christ, especially those who announce the advent of the Messias.

    that by his name all receive, etc. Many examples of predictions bearing on this subject might be cited. Thus Joel declared whosoever shall call upon the name of the Lord shall he saved (supra, ii, 21) ; and in Isaias we read : By his knowledge shall this my just servant justify many, and he shall hear their iniquities (liii. 11). St Peter now commences to proclaim the glad tidings of salvation. Sins henceforth are remitted to all who believe and are contrite, and faith in Christ and baptism take the place of circumcision.

    “ The doctrine of justification by faith could not be more clearly set forth. Compare St Peter's own words, on a later occasion, with what now occurred at Cesarea (xv. 9, 11). We must add that there is great beauty and tenderness in St Peter’s passing from the contemplation of Christ as a Judge, to the contemplation of Him as a Redeemer.”

    Note. — In St Peter’s address to Cornelius we find the chief truths enumerated which are contained in the Apostles’ Creed, Thus the first, second, eighth, and eleventh articles are clearly taught, and the second article is the most fully developed, as in the Creed.

Notes : Baptism of Cornelius

    44. While Peter was yet speaking. His discourse was interrupted by the descent of the Holy Ghost, that Messianic gift promised to all that are afar off, and to whomsoever the Lord our Goa shall call to enter the kingdom of His Church.

    the Holy Ghost fell on all, etc. This was proved by the repetition of the phenomena which accompanied His Descent at Pentecost upon the apostles and disciples in the beginning (xi. 15). His indwelling was proved by exterior manifestations. This is the only record of the Spirit descending on the unbaptized, and it shews that “ it is in the power of God to save men without the sacraments, though it is not in the power of man to attain to salvation without them.” The exception confirms the rule.

    “ The sudden interruption was far more forcible in its effect on the hearers than any additional words from Peter would have been. The arguments from history, from miracle, from prophecy, from conscience, were suddenly merged in something higher. The force, too, of this new and Divine argument was of the utmost weight for the 'apostles and brethren at Jerusalem,’ as it is indeed for every subsequent age of the Church, including our own ” (Schaff, Comm. in li. 1.).

    45. the faithful of the circumcision, — i.e. the six companions of St Peter, who were witnesses of this Gentile Pentecost, and who, unlike him, had not been taught by a vision that Gentiles, as well as Jews, were acceptable to God.

    For St Peter himself it was a confirmation of that vision, for how could those, on whom the Holy Spirit had descended and to whom He had communicated Hie miraculous gifts, be considered common or unclean ?

    were astonished. The companions of St Peter were amazed, but not St Peter himself.

    47. Can any man ? etc. The sense of this passage in the original is : “Surely no man can forbid that these should not be baptized.” St Augustine writes : “ It is as though the Holy Spirit had said to Peter : ‘Why doubtest thou concerning the water, since I, the Holy Spirit, am here ? ” (Serm. 99).

    water. Better, “the water” (το ὑδωρ). Could the water be withheld when the Spirit had descended ?

    48. he commanded, etc. It does not seem to have been usual for the apostles to give baptism, since neither St Peter nor St Paul habitually baptized. This line of conduct was perhaps based on that of our Lord, for St John tells us that Jesus himself did not baptize, but his disciples (St John iv. 2), and also because they desired to give themselves to the ministry of the word of God.

    There were deacons and priests who could confer this sacrament, and as multitudes were often received into the Church collectively, this ministry must have taken a considerable time. St Paul gives as a reason for his not baptizing that he feared creating a certain party feeling. Cf. I give God thanks that I baptized none of you, but Crispus and Caius, lest any should say that you were baptized in my name (1 Cor. i. 14-16).

    “Again : if the apostles, who had special gifts of working miracles, and of giving the Holy Ghost, had baptized with their own hands, it might have been thought by some that the grace of Baptism came from them, who administered it, and not from Him whose Baptism it is, and so an error with regard to Baptism be propagated. Besides, after their death it might have been imagined that Baptism had lost some of its efficacy, being no longer administered by those who were called by Christ, and had received extraordinary graces of the Holy Ghost; and so the Sacrament of Baptism, which God has instituted for the remission of sins, and for reception into the Church in all ages and countries of the world, might fall into discredit and disuse ” (Wordsworth, in h. 1.).

    some days. This covers a period sufficiently long for the news of the reception of the Gentiles to have reached Jerusalem before St Peter himself returned there.

    Note. — Two reasons may be assigned as to why, in this solitary instance, the Holy Spirit was given before baptism had been received : —

(a) Probably St Peter would not have consented to baptize these Gentiles, if he had not known for certain that they had received the Holy Spirit.

(b) The Holy Spirit descended in order that St Peter, when accused by the brethren of receiving Gentiles without their being circumcised, might be justified in his line of conduct.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.