[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 V : 17-32
 |
| St Peter preaching. Tommaso di Cristoforo. 1426-7. Santa Maria del Carmine, Florence. |
[18] And they laid hands on the apostles, and put them in the common prison.
[19] But an angel of the Lord by night opening the doors of the prison, and leading them out, said:
[20] Go, and standing speak in the temple to the people all the words of this life.
[21] Who having heard this, early in the morning, entered into the temple, and taught. And the high priest coming, and they that were with him, called together the council, and all the ancients of the children of Israel; and they sent to the prison to have them brought.
[22] But when the ministers came, and opening the prison, found them not there, they returned and told,
[23] Saying: The prison indeed we found shut with all diligence, and the keepers standing before the doors; but opening it, we found no man within.
[24] Now when the officer of the temple and the chief priests heard these words, they were in doubt concerning them, what would come to pass.
[25] But one came and told them: Behold, the men whom you put in prison are in the temple standing, and teaching the people.
[26] Then went the officer with the ministers, and brought them without violence; for they feared the people, lest they should be stoned.
[27] And when they had brought them, they set them before the council. And the high priest asked them,
[28] Saying: Commanding we commanded you, that you should not teach in this name; and behold, you have filled Jerusalem with your doctrine, and you have a mind to bring the blood of this man upon us.
[29] But Peter and the apostles answering, said: We ought to obey God, rather than men.
[30] The God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree.
[31] Him hath God exalted with his right hand, to be Prince and Saviour, to give repentance to Israel, and remission of sins.
[32] And we are witnesses of these things and the Holy Ghost, whom God hath given to all that obey him.
[17] Exsurgens autem princeps sacerdotum, et omnes qui cum illo erant ( quae est haeresis sadducaeorum), repleti sunt zelo : [18] et injecerunt manus in Apostolos, et posuerunt eos in custodia publica. [19] Angelus autem Domini per noctem aperiens januas carceris, et educens eos, dixit : [20] Ite, et stantes loquimini in templo plebi omnia verba vitae hujus. [21] Qui cum audissent, intraverunt diluculo in templum, et docebant. Adveniens autem princeps sacerdotum, et qui cum eo erant, convocaverunt concilium, et omnes seniores filiorum Israel : et miserunt ad carcerem ut adducerentur. [22] Cum autem venissent ministri, et aperto carcere non invenissent illos, reversi nuntiaverunt, [23] dicentes : Carcerem quidem invenimus clausum cum omni diligentia, et custodes stantes ante januas : aperientes autem neminem intus invenimus. [24] Ut autem audierunt hos sermones magistratus templi et principes sacerdotum, ambigebant de illis quidnam fieret. [25] Adveniens autem quidam nuntiavit eis : Quia ecce viri, quos posuistis in carcerem, sunt in templo stantes, et docentes populum. [26] Tunc abiit magistratus cum ministris, et adduxit illos sine vi : timebant enim populum ne lapidarentur. [27] Et cum adduxissent illos, statuerunt in concilio : et interrogavit eos princeps sacerdotum, [28] dicens : Praecipiendo praecepimus vobis ne doceretis in nomine isto : et ecce replestis Jerusalem doctrina vestra : et vultis inducere super nos sanguinem hominis istius. [29] Respondens autem Petrus, et Apostoli, dixerunt : Obedire oportet Deo magis quam hominibus. [30] Deus patrum nostrorum suscitavit Jesum, quem vos interemistis, suspendentes in ligno. [31] Hunc principem et salvatorem Deus exaltavit dextera sua ad dandam poenitentiam Israeli, et remissionem peccatorum : [32] et nos sumus testes horum verborum, et Spiritus Sanctus, quem dedit Deus omnibus obedientibus sibi.
Notes
17. high-priest. Probably Annas.
rising up. The high-priest deemed it expedient to prevent the apostles from preaching the Gospel, and the same motive, envy, which led them to persecute our blessed Lord, urged them to attack His followers.
all they that were with him. Those who shared his views. This would embrace others besides the members of the Sanhedrin. It is probable that Annas was a Sadducee. Josephus states (Antiq., xx. 8) that Ananias, his son, who was afterwards high-priest, belonged to this sect. The Sanhedrin consisted of Sadducees and Pharisees (see Acts xxiii. 9), but the former took the initiative in persecuting the apostles, because they taught the resurrection of the dead.
envy. The Greek word (ζηλου) here denotes a combined sentiment of envy, malice, and rage.
18. laid hands. The arrest probably took place after sunset, in Solomon’s Porch.
on the apostles. They arrested all the Twelve, as the ringleaders of the new religion.
common prison. Lit. “in public ward” (ἐν τηρησει δημοσια), as distinct from “ private custody.” Here the Twelve would be well guarded until the trial on the morrow.
19 . an Angel of the Lord. This is one of the numerous references to angelic intervention recorded in the Acts.
opening the doors .... leading them out. W e are not told how it was that the guards knew nothing of the deliverance of their prisoners.
Evidently the guards had not slept, since they were found standing before the doors at their post. We may infer that their eyes were blinded, as in the case of the detachment of soldiers, whom the king of Syria sent to arrest Eliseus. Cf. And the enemies came down to him ; but Eliseus prayed to the Lord, saying : Strike, I beseech thee, this people with blindness. And the Lord struck them with blindness, according to the word of Eliseus. . . . And when they were come into Samaria, Eliseus said: Lord, open the eyes of these men, that they may see. And the Lord opened their eyes, and they saw themselves to be in the midst of Samaria (4 Kings vi. 18 and 20).
20 . Go, and standing, etc. The actual words of the angel are cited and this cuts away the ground from those modern critics who whittle away, as far as possible, the supernatural element in the incidents related in Holy Scripture.
Some have gone so far as to assert that the deliverance of the apostles was due to an earthquake, but can an earthquake speak and give a command ? Others suggest that a friend bribed the guards and thus procured their release, but had this been the case, would not the friend have counselled them to save themselves by flight, rather than to go and preach publicly in the Temple, and thus imperil his safety, their own, and that of the guards ?
to the people. Our Lord’s words were fulfilled : the poor have the gospel preached to them (St Matt. xi. 5).
all the words of this life. The doctrine of eternal life which Jesus, by His Passion and Resurrection, assured to man.
Cf. Thou hast the words of eternal life (St John vi. 69). Now this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent (St John xvii. 8).
21 . early in the morning. The Temple was opened to worshippers at daybreak, when the morning sacrifice was offered. Also the traders gathered early in the Court of the Gentiles, so as to supply what was needed for the sacrifices.
into the temple. This was still their favourite resort for public prayer. The disciples had not yet broken off from the observance of the Mosaic Law.
and taught. All the apostles obeyed the angel’s command, and each gathered an audience around him. Many of these listeners must have witnessed the arrest of the Twelve on the previous evening, and have known, or at least seen, our Lord Himself.
the council and all the ancients. These words seem to point to a full gathering of the Sanhedrin, not merely to a few, sufficient to constitute a “quorum” The Sadducees regarded this new teaching as a grave evil, and took all measures to repress it. The “ancients” or “elders” were representatives of the tribes of Israel. The Sanhedrin consisted of,—
(a) The chief priests. (b) The scribes, (c) The ancients (not necessarily old men) who were nominated by those in authority.
they sent to the prison. From the Council chamber on the south side of the Temple. The apostles were probably preaching on the western side of the Temple area, in Solomon’s Porch.
22. ministers. Better, “officers,” doubtless a detachment of the Temple guard.
23. shut with all diligence. Not merely “shut,” but “fastened” or “barred” (κεκλεισμενον) with all “security” (ἐν πασῃ ἀσφαλεια). Thus the apostles had fastened the door securely for fear of the Jews when, eight days after Easter Day, Christ appeared to them (St John xx. 19),
24. chief priests. This is the reading of the Vulgate, the Syriac, and some cursives, but the best MSS. give “the priest” or the “high- priest”
in doubt. Better, “ perplexed ” (διηπορουν),
what would come to pass. Lit. “ whereunto this would grow ” (τι ἀυ γενοιτο τουτο), as in the R.V.
25. in the temple standing, and teaching. In obedience to the angel's command.
26. brought them. It may be asked what benefit the apostles derived from their miraculous deliverance, since, on the same day, they were again taken prisoners and scourged.
To this objection we reply that —
(а) The apostles’ faith was strengthened by this intervention of God in their favour.
(b) The Sanhedrin were deterred from accomplishing their evil purpose fully, since God so manifestly protected the apostles.
(c) The apostles had thus a special opportunity of convincing the people that God was with them.
Also we may note that our Lord nowhere promises to deliver His ministers from suffering and persecution, but He strengthens them to endure it.
without violence. The words in the original are emphatic by position. The R.V. renders “ but not with violence.”
be stoned. The Jews, when stirred up to anger, often resorted to this method of violence, e.g . —
(a) They took up stones therefore to cast at him, but Jesus hid himself, and went out of the temple (St John viii. 69).
(b) The Jews then took up stones to stone him (i.e. Jesus), (ibid. x. 31).
(c) And they stoned Stephen (infra, vii. 68).
(d) Certain Jews .... stoning Paul, drew him out of the city, thinking him to be dead (infra, xiv. 18).
The apostles did not profit by their popularity to stir up a tumult. They were glad to take this favourable opportunity of proclaiming the Gospel before the Sanhedrin,
28. Commanding we commanded you etc. Lit. “with a command we commanded ” (παραγγελια παρηγγειλαμεν). See Annotations on iv. 17, where the same Hebraism is employed. The high-priest brings two charges against the apostles, —
(a) Disobedience to the command laid upon them by the Sanhedrin not to preach any more in the Name of Jesus (see supra, iv. 18).
(b) Inciting the people to exact vengeance for the blood of Jesus at the hands of their rulers.
The Sanhedrin ask no question concerning the deliverance of the apostles, nor do they deign to mention the Name of Jesus. They refer only to “ this name,"' “ your doctrine,” and “ this man” To name our Lord would have recalled the terrible torments of the Crucifixion. In the Talmud, the name “ Teloni ” (i.e. such a one) is often contemptuously applied to our Lord.
to bring the blood, etc. Yet the people, urged on by their leaders, had expressed their willingness to take this responsibility on themselves when they said ; His blood be upon us and upon our children (St Matt, xxvii. 25).
29. We ought to obey. St Peter repeats even more emphatically, in the name of the other apostles, what he had already said when first the Sanhedrin forbade him and St John to preach the Gospel. Their preaching on this occasion was in compliance with the express command of the angel.
St Peter’s reply to the Council may be thus summarized
(a) He lays down the general principle that God must be obeyed before man.
(b) He explains how the apostles are the chosen witnesses to a crucified and risen Saviour.
“ The whole is a perfect model of concise and ready eloquence and of unanswerable logical coherence, and a notable fulfilment of the promise of Christ : — But when they shall deliver you up, take no thought how or what to speak; for it shall be given you in that hour what to speak ” (St Matt. x. 19),
30. God of our fathers. St Peter appealed to the God of their fathers, and thus shews the New Dispensation to be the completion of the Old.
raised up — i.e. from the dead.
upon a tree. The word here translated “tree” (ξυλον) signifies a “ post ” or “ gibbet.” It is used of a hewn log rather than of a tree covered with its bark. The same word occurs in ch. x. 39 and in Gal. iii. 13, and is translated “tree” in both passages.
31. with his right hand. By His omnipotence. Cf. Sit thou at my right hand (Ps. cix. 1).
prince and saviour. As “ Prince ” He claims allegiance, as “ Saviour ” He absolves. “ These words to a Jew would have great significance, for they had a saying that salvation was one of the things which God kept in His own power. If Christ, then, was to bestow this gift on Israel, He must be owned by them as God ” (Lumby, Gk. Test., p. 146).
remission of sins. This could only be granted to those who repented, and this law holds good for every human being — repentance must precede forgiveness.
32. we are witnesses. St Peter recalled to mind here the express command given by Christ to the apostles just before His Ascension (see i, 8). They were now testifying in Jerusalem, as He had bidden them.
and the Holy Ghost. The Holy Ghost bore witness by the powers which He bestowed on the apostles to work miracles, and by the numerous conversions which resulted from their teaching. Our Lord’s promise was fulfilled : — the Spirit of truth, who proceedeth from the Father, he shall give testimony of me (St John xv. 26).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
No comments:
Post a Comment