[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.]
Persecution and flight of the Christians (Acts VIII : 1-4)
[1] And at that time there was raised a great persecution against the church which was at Jerusalem; and they were all dispersed through the countries of Judea, and Samaria, except the apostles.
[2] And devout men took order for Stephen's funeral, and made great mourning over him.
[3] But Saul made havock of the church, entering in from house to house, and dragging away men and women, committed them to prison.
[4] They therefore that were dispersed, went about preaching the word of God.
[1] Facta est autem in illa die persecutio magna in ecclesia, quae erat Jerosolymis, et omnes dispersi sunt per regiones Judaeae et Samariae praeter Apostolos. [2] Curaverunt autem Stephanum viri timorati, et fecerunt planctum magnum super eum. [3] Saulus autem devastabat ecclesiam per domos intrans, et trahens viros ac mulieres tradebat in custodiam. [4] Igitur qui dispersi erant pertransibant, evangelizantes verbum Dei.
Notes
1. at that time. Lit. “ on that day” (ἐν ἐκεινη τη ἡμερα). Some commentators take these words as signifying “ at that period,” but the greater number understand them to mean that immediately Stephen was dead, Saul and his companions lost no time in persecuting the other followers of Christ.
a great 'persecution. The first of the ten great persecutions, which covered a period of three hundred years.
against the church at Jerusalem. This was the only gathering of Christians that could be called an assembly or church (see Annot. on V. 11), although in various parts of Palestine there were a few scattered disciples, e.g. in Galilee.
all, — i.e. the greater part of the disciples. From verse 3 we see that some disciples remained as well as the apostles.
dispersed. The Greek word used (διεσπαρησαν ) generally refers to the scattering of seed broadcast. God overruled the evil actions of the persecutors of the Church, and thus the Gospel was preached in other cities.
The disciples fled, not merely because they were afraid, but also in obedience to our Lord's commands: When they shall persecute you in this city, flee into another (St Matt. X. 23).
Judea and Samaria. This was the exact order in which Jesus had commanded His apostles to evangelize. The “ countries,” i.e. cities about Judea, whither the disciples fled, were probably Hebron, Lydda, Joppe, Saron, Gaza, etc.
We find, a little later on, that there were Christians dwelling in Lydda and Joppe, since St Peter visited the saints who dwelt at Lydda, and raised Tabitha at Joppe (infra, ix. 32, 43.) We have here a proof that the teachings of the Gospel were gradually overcoming Jewish prejudices, for the strict Jews hated the Samaritans, and would have no intercourse with them, on account of their not being of pure Jewish descent, and also because they had built a Temple on Mount Garizim, and established a rival worship there. Samaria was one of the three divisions of Palestine ; it lay between Galilee on the north and Judea on the south.
except the apostles. Clement of Alexandria (Strom. vi., v. 43) and Eusebius (Hist., v. 13) record a tradition that the apostles were commanded by our Lord to remain twelve years in Jerusalem, lest the inhabitants of the holy city should say that they had not had the opportunity of hearing the Gospel. They also remained to protect the flock of Christ, and, as far as possible, to strengthen them in their trials.
2 . devout men. This expression only occurs three times in the New Testament. It is applied in the original Greek to holy Simeon (St Luke ii. 25), to certain pious Jews of Jerusalem (supra, ii. 5), and to Ananias (infra, xxii. 12), and in each case the reference is to “ devotion ” as regards the Law. Hence we may infer that certain devout Jews, who esteemed Stephen, assisted in burying him, for although some of the disciples were doubtless eager to render this last homage to the martyr, yet the persecution and considerations of prudence made the disciples who still remained in the city keep in the background.
took orders for Stephen's funeral. This rendering follows the Vulgate “ curaverunt,” they looked after,” his burial being understood. In the Greek the word used signifies “carried to burial,” or “assisted in burying” (συνεκομισαν). The Jews considered burying the dead an action agreeable to God. Cf. “ These are the works of which a man reaps the interest in this world, and the capital endures in the world to come ; the honouring of father and mother, the doing of acts of mercy .... the bearing forth the dead, the reconciliation of a man to his neighbour, but the study of the Torah is above them all” (Midrash Rabbah on Gen. xlvii. 29, par. 96, quoted by Lumby, Camb. Gk. Test.).
great mourning. The Jews did not usually mourn over one who had been executed. A criminal was interred with the instrument of his death — the cross, halter, sword, etc. — and no public lamenlations were permitted ; whereas, according to a tradition given in “ the Invention (i.e. finding) of St Stephen's body,” we are told that the mourning was kept up for many days. The word here rendered “mourning” signifies literally “beating the breast” (κοπετος ). These honours rendered to St Stephen shew how much he was esteemed.
3 . made havoc. Better, “was making havoc” (ἐλυμαινετο). The word is generally applied to the depredations of wild beasts or the ravaging of armies in war. The imperfect tense denotes a prolonged action. The “ havoc ” extended to both men and women, and included possibly the ministering women (see St Luke viii. 2-3), who certainly were prominent members of the primitive Church. The persecution consisted in imprisonment, confiscation of property, scourging, attempts to compel them to blaspheme, and even death. St Paul describes this persecution in his defence before Agrippa (see infra, xxvi. 10 - 11 ).
from house to house, No house where a disciple dwelt was passed over.
committed them, etc., — i.e. delivered (παρεδιδον) them up to the gaolers to be kept in custody until brought up for their trial.
4 . went about. (διηλθον). They journeyed from place to place, partly for the sake of spreading the knowledge of the Gospel, and also to avoid their pursuers.
the word of God. This phrase is often used of the written word of God, whereas oral teaching was expressed simply by preaching the word.
Acts of St Philip the Deacon; Simon the Magician (Acts VIII : 5-25)
 |
| St Peter's confrontation with Simon the Magician. Avanzino Nucci (1620). |
[6] And the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did.
[7] For many of them who had unclean spirits, crying with a loud voice, went out.
[8] And many, taken with the palsy, and that were lame, were healed.
[9] There was therefore great joy in that city. Now there was a certain man named Simon, who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one: [10] To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great.
[11] And they were attentive to him, because, for a long time, he had bewitched them with his magical practices.
[12] But when they had believed Philip preaching of the kingdom of God, in the name of Jesus Christ, they were baptized, both men and women.
[13] Then Simon himself believed also; and being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done.
[14] Now when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John.
[15] Who, when they were come, prayed for them, that they might receive the Holy Ghost.
[16] For he was not as yet come upon any of them; but they were only baptized in the name of the Lord Jesus.
[17] Then they laid their hands upon them, and they received the Holy Ghost.
[18] And when Simon saw, that by the imposition of the hands of the apostles, the Holy Ghost was given, he offered them money,
[19] Saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him:
[20] Keep thy money to thyself, to perish with thee, because thou hast thought that the gift of God may be purchased with money.
[21] Thou hast no part nor lot in this matter. For thy heart is not right in the sight of God.
[22] Do penance therefore for this thy wickedness; and pray to God, that perhaps this thought of thy heart may be forgiven thee.
[23] For I see thou art in the gall of bitterness, and in the bonds of iniquity.
[24] Then Simon answering, said: Pray you for me to the Lord, that none of these things which you have spoken may come upon me.
[25] And they indeed having testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel to many countries of the Samaritans.
[5] Philippus autem descendens in civitatem Samariae, praedicabant illis Christum. [6] Intendebant autem turbae his quae a Philippo dicebantur unanimiter audientes, et videntes signa quae faciebat. [7] Multi enim eorum qui habebant spiritus immundos, clamantes voce magna exibant. Multi autem paralytici et claudi curati sunt. [8] Factum est ergo gaudium magnum in illa civitate. [9] Vir autem quidam nomine Simon, qui ante fuerat in civitate magnus, seducens gentem Samariae, dicens se esse aliquem magnum : [10] cui auscultabant omnes a minimo usque ad maximum, dicentes : Hic est virtus Dei, quae vocatur magna.
[11] Attendebant autem eum : propter quod multo tempore magiis suis dementasset eos. [12] Cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Jesu Christi baptizabantur viri ac mulieres. [13] Tunc Simon et ipse credidit : et cum baptizatus esset, adhaerebat Philippo. Videns etiam signa et virtutes maximas fieri, stupens admirabatur. [14] Cum autem audissent Apostoli, qui erant Jerosolymis, quod recepisset Samaria verbum Dei, miserunt ad eos Petrum et Joannem. [15] Qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum Sanctum :
[16] nondum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini Jesu. [17] Tunc imponebant manus super illos, et accipiebant Spiritum Sanctum. [18] Cum vidisset autem Simon quia per impositionem manus Apostolorum daretur Spiritus Sanctus, obtulit eis pecuniam, [19] dicens : Date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum Sanctum. Petrus autem dixit ad eum : [20] Pecunia tua tecum sit in perditionem : quoniam donum Dei existimasti pecunia possideri.
[21] Non est tibi pars, neque sors in sermone isto; cor enim tuum non est rectum coram Deo. [22] Poenitentiam itaque age ab hac nequitia tua : et roga Deum, si forte remittatur tibi haec cogitatio cordis tui. [23] In felle enim amaritudinis, et obligatione iniquitatis video te esse. [24] Respondens autem Simon, dixit : Precamini vos pro me ad Dominum, ut nihil veniat super me horum quae dixistis. [25] Et illi quidem testificati, et locuti verbum Domini, redibant Jerosolymam, et multis regionibus Samaritanorum evangelizabant.
Notes
5 . Philip. One of the seven deacons. In ch. xxi. 8 he is called Philip the Evangelist,
going down. The usual expression for journeying from, any capital. Here it was particularly appropriate, as Jerusalem is built on four mountains.
the city of Samaria. The MSS. vary between “a city” and “the city,” but the latter has the best MS. authority. It probably refers to the chief city of the district of Samaria, at this time known as Sebaste (i.e. Gk. form of Augustus), so called because Augustus gave it to Herod the Great. It soon eclipsed the glory of the ancient capital “ Samaria,” and was often spoken of by its former name.
The old city was built by Amri, father of Achab, but when the kingdom of Israel was carried away into captivity, Salmanasar, king of Assyria, besieged the city and razed it to the ground.
preached Christ. Better, “ began to preach” (ἐκηρυσσεν). The verb in the classics is used of a herald who published a royal proclamation, but in biblical Greek it always signifies “ preaching.”
The Samaritans had been prepared for the reception of the Gospel by Christ Himself and He had testified that they were white already for harvest, only waiting to he gathered into the One Fold. Jesus abode two days in Sichar, where many more believed in him because of his own word. And they said to the woman : We now believe, not for thy saying ; for we ourselves have heard him, and know that this is indeed the Saviour of the world (St John iv. 41-42). How eagerly these Samaritans must have listened to the story of the Passion and Resurrection of Him, whom they had already confessed to be the Saviour of the world.
6. the people. Lit. “the multitudes” (οἱ ὐχλοι), not merely the lower classes.
seeing the miracles. The power of miracles was given to St Philip, as to St Stephen, in order to confirm the truths he taught. This gift was particularly necessary in Samaria, since Simon Magus had bewitched them with his magical practices. But Philip’s teaching was the more important factor in leading them to believe, since the historian first mentions their hearing his doctrine.
7. For many of them. In the original Greek this passage is very loosely constructed, since grammatically “many” does duty as a nominative both to “had” and “went out,” but evidently it was the evil spirits that went out, crying with a loud voice. If we understand “which” after “spirits” the meaning is perfectly clear, and “many” is then the subject of “ were healed understood” (or expressed in verse 8),
9. great joy in that city. This was caused by —
1. The glad tidings of salvation which Philip announced.2. The numbers of sick who were healed.
Simon, If we identify this Simon with the heresiarch whom St Justin Martyr mentions in his Apologia (i. 26), then he was a native of Gittom, a Samaritan village, and St Cyril of Jerusalem speaks of him as the “deviser of every heresy” (Catech., vi. 14). He is generally spoken of as “ Simon Magus,” i.e. Simon the Magician.
a magician. Lit. “ practising magic” (μαγευων).
seducing. It is probable that some of his so-called “ magical practices ” were due to his knowledge of natural sciences.
The “ magi ” or wise men of the East were generally well versed in astronomy, medicine, and natural philosophy. In the time of Christ, the word had degenerated, and was used of those who studied the occult sciences and were in league with the devil, by whose power they worked miracles. Hence magic became a synonym for sorcery.
some great one, St Irenæus asserts that Simon Magus gave out that he was the Blessed Trinity, and that to the Jews he declared himself to be the Son, to the Samaritans the Father, and to the Gentiles the Holy Ghost. St Jerome (in Matt, xxiv.) quotes Simon’s words: “ Ego sum Sermo Dei, Ego sum speciosus, ego Paracletus, ego omnipotens,” etc. (I am the Word of God, I am beautiful, I am the Paraclete, I am omnipotent, etc.).
Their expectations of the speedy advent of the Messias rendered Simon’s magic all the more effective.
10. from the least, etc. Of every age and station ; both men and women.
This man is the power, etc. Lit. “ This is the power of God that is called great,” — i.e. this man is that power of God which we call the great one.
11. bewitched. Better, “ who had been greatly amazed.” The Greek verb occurs twice in the context (verses 9 and 13), where it
is rendered “ seducing ” and “ being astonished.”
12. they were baptized, etc. Thus Philip founded the first Gentile congregation. Baptism is the sacrament by which those who believe are made members of the kingdom of God on earth, — i.e. the Catholic Church. Jesus had taught His apostles the things concerning the kingdom of God during the forty days after His Resurrection.
13. Simon himself believed. It is impossible to say with certainty whether Simon really believed or merely feigned to do so. The words of St Peter (verses 21, 22) seem to shew that he was insincere from the first ; as Cornelius a Lapide remarks, “ The Scriptures speak according to the customs of men, and Simon can be said to have believed, since he made a profession of faith.” The general opinion of the early Fathers is that Simon was acting a part, and had no true faith or repentance.
Thus St Augustine speaks of Simon as “ a raven in the Church,” and St Jerome asserts that, though Simon was indeed baptized with water, his heart was not changed.
signs and exceeding great miracles. These evidently far surpassed any “wonders” which Simon had worked, for he was so impressed by them as to become a disciple of Philip, and, certainly for the time, he must have given up his magical practices.
14. the apostles who were in Jerusalem. They had evidently not been attacked by the persecutors, who appear to have more especially pursued the Hellenist converts.
they sent unto them Peter and John. Possibly two apostles were sent, because, on their first mission, Jesus had sent out the Seventy-two disciples and the Twelve two by two. In like manner, Paul and Barnabas went forth to evangelize. Philip being only a deacon had no power to confer the Holy Ghost by the laying on of hands, — i.e. by the Sacrament of Confirmation. Consequently the apostles went dawn to confirm the Samaritans.
The ordinary minister of Confirmation is a bishop, but a priest can administer it, provided that he has the permission of the Holy Father and that the chrism has been blessed by a bishop.
This is the last time St John is mentioned in the Acts,
15. prayed .... that they might, etc. The essential parts of the Sacrament of Confirmation are clearly given, —
The outward sign
(a) matter. The laying on of hands.(b) form. The prayer said by the apostles.
The inward grace. They received the Holy Ghost.
16. For he was not as yet come, etc., — i.e. the Holy Ghost had not yet descended on these converts in all His fulness, but they had, in virtue of their baptism, received certain gifts of the Spirit, such as sanctifying grace, and the infusion of the theological virtues of faith, hope, and charity.
in the name of the Lord Jesus — i.e. into the name or faith which that Name signified. The baptismal formula, however, was that prescribed by our Lord, i.e. in the Name of the Blessed Trinity.
18. when Simon saw the Holy Ghost was given. These Samaritan converts evidently received, as well as the interior gifts, the extraordinary gifts of the Holy Ghost, such as were given at Pentecost and again after the apostles were released by the Sanhedrin (see ch. iv.), otherwise Simon’s envy would not have been aroused.
20. Keep thy money, etc. This was no imprecation, but rather a warning of what would happen if Simon did not repent. St Peter vehemently expressed his horror at what Simon had proposed.
the gift of God. St Peter lays special stress on the graces of the Holy Spirit being freely given, not purchased,
21. Thou hast no part, etc. Simon was merely considering the extra glory which might accrue to him were he able to work miracles like St Philip, or to convey extraordinary spiritual powers like the apostles. The very suggestion shews how far he was from the kingdom of God, and how completely he lacked the true spirit of a disciple of Christ. Simon loved earthly things and the praise of men, and he desired to make his new faith a means of temporal advancement. To this episode we owe our word “Simony.”
thy heart is not right. Consequently, his exterior profession was of no avail.
22. Do penance. — i.e. change thy mind and heart and repent of thy sin.
if perhaps. St Peter’s doubt does not fall on the mercy of God, but on the improbability of Simon’s repenting. St Peter knew the thought of Simon’s heart would be forgiven if he repented. His subsequent career justified this sad prevision.
thought. Better, “ plan” or “purpose” (ἡ ἐπινοια)
23. in the gall of bitterness. Lit. “ Thou art for (or wilt become) a gall, root, of bitterness” (ἐις γαρ χωλην πικριας). Simon’s heresy was indeed a source of gall and bitterness to the Church.
in the bonds of iniquity. St Peter, enlightened by the Holy Ghost, saw that Simon had deliberately persisted in his sin, and that now he was, as it were, fettered by it.
The two expressions “ gall of bitterness ” and “bonds of iniquity” are found in the Old Testament, Cf. A root bringing forth gall and bitterness (Dent. xxix. 18). He hath filled me with bitterness, he hath inebriated me with wormwood (Lam. iii. 15). Loose the bands of wickedness (Is. Iviii. 6).
24. Pray you. The use of the plural shews that Simon continued to address both the apostles (see verse 18). St Peter’s words terrified Simon, hut did not move him to repentance, nor is there any mention of his praying for it.
Sorrow for sin arising from a mere natural motive, e.g. its temporal consequences, does not suffice to obtain pardon. Both contrition and attrition are based on supernatural motives.
25. testified. The word in the original (διαμαρτυραμενοι ) signifies to prove clearly, to bear witness earnestly.
returned. “They were returning” (ὑπεστρεφον), and preaching on their road.
many countries. Better, “ villages” (κωμας ). Perhaps they preached in that village where the inhabitants had refused our Lord permission to pass, and concerning which St John and St James had asked their divine Master: Lord, wilt thou that we command fire to come down from heaven and consume them ? (St Luke ix. 54). The beloved apostle, now better instructed, called down the Holy Spirit, “ the fire of Jove,” upon the former enemies of Christ, and thus fulfilled the precept both of the Law and of the Gospel. Cf. If thy enemy he hungry, give him to eat: if he thirst give him water to drink: For thou shall heap hot coals upon his head, and the Lord will reward thee (Prov. xxv. 21-22). St Paul quotes these words in his epistle to the Romans (xii. 20).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
No comments:
Post a Comment