[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 II : 22-36
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| St Peter preaching. Masolina da Panicale, 1426-7. Brancacci Chapel, Florence. |
[23] This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain.
[24] Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it.
[25] For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.
[24] "Having loosed the sorrows": Having overcome the grievous pains of death and all the power of hell.
[26] For this my heart hath been glad, and my tongue hath rejoiced: moreover my flesh also shall rest in hope.
[27] Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption.
[28] Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance.
[29] Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day.
[30] Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.
[31] Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption.
[32] This Jesus hath God raised again, whereof all we are witnesses.
[33] Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear.
[34] For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand,
[35] Until I make thy enemies thy footstool.
[36] Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified.
[22] Viri Israelitae, audite verba haec : Jesum Nazarenum, virum approbatum a Deo in vobis, virtutibus, et prodigiis, et signis, quae fecit Deus per illum in medio vestri, sicut et vos scitis : [23] hunc, definito consilio, et praescientia Dei traditum, per manus iniquorum affligentes interemistis : [24] quem Deus suscitavit, solutis doloribus inferni, juxta quod impossibile erat teneri illum ab eo. [25] David enim dicit in eum : Providebam Dominum in conspectu meo semper : quoniam a dextris est mihi, ne commovear : [26] propter hoc laetatum est cor meum, et exsultavit lingua mea, insuper et caro mea requiescet in spe : [27] quoniam non derelinques animam meam in inferno, nec dabis sanctum tuum videre corruptionem. [28] Notas mihi fecisti vias vitae : et replebis me jucunditate cum facie tua. [29] Viri fratres, liceat audenter dicere ad vos de patriarcha David, quoniam defunctus est, et sepultus : et sepulchrum ejus est apud nos usque in hodiernum diem. [30] Propheta igitur cum esset, et sciret quia jurejurando jurasset illi Deus de fructu lumbi ejus sedere super sedem ejus : [31] providens locutus est de resurrectione Christi, quia neque derelictus est in inferno, neque caro ejus vidit corruptionem. [32] Hunc Jesum resuscitavit Deus, cujus omnes nos testes sumus. [33] Dextera igitur Dei exaltatus, et promissione Spiritus Sancti accepta a Patre, effudit hunc, quem vos videtis, et auditis. [34] Non enim David ascendit in caelum : dixit autem ipse : Dixit Dominus Domino meo : Sede a dextris meis [35] donec ponam inimicos tuos scabellum pedum tuorum. [36] Certissime sciat ergo omnis domus Israel, quia et Dominum eum, et Christum fecit Deus, hunc Jesum, quem vos crucifixistis.
Notes
22. Ye men of Israel. The name “ Israelites ” shewed their descent from Jacob, and, before the schism of the tribes, was that by which the Jews were generally known. St Peter reminds the Jews of Jerusalem and those of the Dispersion that they all sprang from the same stock.
Jesus of Nazareth. Lit. “Jesus, the Nazarene” (Ίησουν τον Ναζωραιον). It was the name given to our Lord on the cross.
“We hardly estimate, as we read them, the boldness implied in the utterance of that Name, barely seven weeks had passed since He who bore it had died the death of a slave and of a robber. The speaker himself had denied all knowledge of Him of whom he now spoke.”
a man. St Peter does not at once assert the Divinity of Christ, he first prepares his audience to receive this declaration.
approved of God. The word “ approved ” is here used in the sense of “shown to be” or “ accredited” (ἀπο του θεου αποδεδειγμενον).
The preposition (ἀπο) here rendered “by” is used “to shew the authority which originates, sanctions, and sends” (Winer). Cf. There is no power but from God (ἀπο θεου).
among you. Better, “unto you” (εἰς ὑμας). Our Lord not only gave testimony in the midst of them, but was sent “unto” them for this purpose ; nevertheless, St John records that whereas he had done so many miracles before them, they believed not in him (xii. 37).
miracles and wonders and signs. See Annot. on verse 19.
God did by him. The same thought occurs in Heb. i. 2, where we read : whom he hath appointed heir of all things by whom also he made the world.
God worked through the sacred Humanity of Christ, and Christ Himself worked by His Divinity. Cf. My father worketh until now ; and I work (St John V. 17).
as you also know. Many, whom St Peter was addressing, had seen our Lord and witnessed His miracles, which they never denied, though they sought to diminish His reputation by ascribing them to the powder of Beelzebub.
23. delivered up. It was God who had foreordained that His Son should redeem the world ; hence Jesus is said to have been delivered up by the determinate counsel of God.
“ St Peter here anticipates the objection : ‘ If Jesus is God’s ambassador, how comes it that He could not escape from our hands’?” (Beelen), and he goes on to explain that the Crucifixion was part of God’s determinate counsel. Nevertheless those who compassed the death of Christ were guilty, inasmuch as they were free agents, ... had no “ wicked men ” been found to sacrifice the Son of God, the Father could have accomplished His designs by other means. God did not will the wickedness of these men, but He utilized it, so to say, and brought good out of evil.
determinate counsel — i.e. deliberate design. By His wisdom God devised a means of redeeming humanity, and by His omniscience He foresaw exactly how His plans would be executed.
by the hands. A Hebraism meaning “ by the agency of. ”
wicked. Lit. “ lawless ” (ἀνομων).
have crucified. The guilt was theirs, although the deed accomplished God’s purpose.
St Augustine remarks that the Jews tried to shift the responsibility of Christ’s death on to Pilate, but he asks, “ Is he guilty who acted unwillingly, and are they innocent who urged that he should do this deed?” Hence, though Pilate was the mouthpiece and instrument, the Jews actually killed Christ. They killed Him with the sword of their tongues when they cried, Crucify him, crucify him. Further, the people had publicly taken the guilt of the death of Christ on themselves when they said, His blood be on us and on our children.
slain. Lit. “made away with” ( ἀνειλατε). The word frequently occurs in the Acts with reference to taking life violently or unjustly, —
(a) They thought to put them to death (v. 33).(b) What, wilt thou kill me (vii *28. See also ix. 23, x. 39),
24. Whom God hath raised up. All St Peter had said, so far, led up to this great fundamental doctrine of Christianity, viz. the Resurrection of Christ, since the act of rising from the dead proved our Lord to be divine, and He Himself had frequently referred to His Resurrection as a proof of His divinity and of His mission. Cf. The Jews, therefore, answered, and said to him ; What sign dost thou shew unto us, seeing thou dost these things ? Jesus answered and said to them. Destroy this temple, and in three days I will raise it up (St John ii. 18-19).
The Resurrection of our Lord is also a pledge of man’s immortality, for where the Head is, there must the members be. Cf. I will come again, and will take you to myself ; that where I am, you also may be (St John xiv. 3).
having loosed the sorrows of hell. The Greek reads here “the birth-pangs of death” (τας ὠδινας του θανατου) but the Hebrew Scriptures, from which St Jerome translated, reads “cords of hell.” St Luke, translating St Peter’s sermon into Greek, has taken the word “sorrows” or “pangs” (ὠδινας) from the Septuagint. “Loosed” is more correctly applied to “ cords ” than to “ pangs.”
On this passage Beelen writes : “Whether you read ‘ bonds of hell ’ (vincula inferni) or ‘ bands of death ’ (vincula mortis) the sense is the same, for ‘ hell ’ (infernus) is used for the abode of spirits loosed from the body.’ Both hell and death are personified, since each is represented as holding the spirit in captivity.
it was impossible that he should be holden by it. For three reasons death could not retain our Lord —
(а) Jesus was both God and Man.(b) God’s Holy One could not see corruption.(c) The Scriptures, which prophesied the Resurrection of Christ, must needs be fulfilled.
25. David saith concerning him. Better, “ with reference to him” (εἰς αυτον). Psalm xv., from which St Peter quotes, was not always considered a Messianic psalm by the Jews, but, from the way in which St Peter and St Paul (xiii. 35-36) quote it, we may conclude that the Jews of their time accepted it as Messianic. St Peter points out clearly that it can only apply to the Messias, since never had it been taught that David should not see corruption, and the homage paid to his tomb proved the contrary belief. David was a type of Christ in his position as head of the Jewish theocracy, and he was also a prophet; hence the Holy Spirit spoke through him concerning the Messias.
I foresaw. Better, “ I beheld ” the Lord before my face.
my right hand. In courts of justice, the advocate stood on the right of the accused ; likewise, in battle, the protector stood on the right of the one he was defending with his shield.
26. heart hath been glad. This, with the phrase following, is an example of Hebrew parallelism.
tongue hath rejoiced. The Hebrew gives “my glory,” which the Hebrews used as a synonym for “soul,” e.g. Arise, O my glory, arise psaltery and harp : I will arise early (Ps. Ivi. 9). It may apply to the tongue, as the member by which the soul glorifies God.
shall rest in hope. Lit. “shall dwell or tabernacle in hope” (κατασκηνωσει), Thus St Peter speaks of his death as of quitting and folding up a tent. Cf. Being assured that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also hath signified to me (2 Pet. i. 14).
27. in hell. Better “ in Hades’’ (εἰς ᾇδην) which is often used as the equivalent of the Hebrew “ sheol ” or “ grave.” The idea of punishment is not necessarily connected with “Hades’' as with “Gehenna.” The word occurs in the Apocalypse, and is always joined with “ death.” Our Lord on the Cross spoke of “ Hades ” as “ Paradise,” and truly His presence sufficed to make it such.
thy Holy One. (In the Hebrew the reading is “ holy ones.”) This title is frequently given to Christ in the Old and the New Testament, e.g. —
(a) The Holy One of Israel (Ps. Ixxxviii. 19).(b) I know who thou art, the Holy One of God (St Mark i. 24).(c) You have the unction from the Holy One (1 John ii. 20).
to see corruption. St Augustine writes on this passage ; “ Thou wilt not suffer the sacred body, by which others are sanctified, to see corruption.” Christ’s soul was delivered from Hades and His body from the grave, that He might take His place at the right hand of God.
Corruption was imposed on sinful humanity as a punishment. Cf. Dust thou art and into dust thou shall return (Gen. iii. 19).
28. the imys of life. For our Lord, the Passion was the “ way of life” made known to Him by God. For every Christian the “ways of life” consist in patiently carrying the cross after Christ, and in keeping the commandments of God.
Cf. If any man will come after me, let him deny himself, and take up his cross, and follow me (St Matt. xvi. 24). If thou wilt enter into life, keep the commandmcnts (St Matt. xix. 17).
full of joy with thy countenance. So, too, the redeemed shall see his face and his name shall be on their foreheads (Apoc. xxii. 4), when life’s pilgrimage is ended.
29. Ye men brethren. Some MSS. have “brethren” only. As an Israelite, St Peter would not speak disrespectfully of David. “Thus he prepares the way for the apologetic sentence which follows” (Alford).
let me freely speak. Lit. (supplying the verb to be) “ it is lawful for me to speak with boldness” (ἐξον εἰπειν μετα παρρησιας), The phrase here rendered “freely” (μετα παρρησιας) was used to express the right of the Grecian citizen to speak freely in the public assemblies without fear as regards the consequences.
patriarch David. This is the only passage in which the title “ patriarch ” is applied to David. A patriarch was the head or chief of a tribe, hence the name is given to Abraham, the father of the faithful (Heb. vii. 4), and to the twelve sons of Jacob, the heads of the twelve tribes,
his sepulchre is with us. In 3 Kings we read ; David slept with his fathers and was buried in the city of David (ii. 10), i.e. in Jerusalem. All knew that David was buried in Jerusalem, and, according to Aboth de Rabbi Nathan, his tomb and that of the prophetess Holda (See 4 Kings xxii. 14) were the only sepulchral monuments allowed in Jerusalem. The kings of Juda, however, also had the privilege of burial there. The other sepulchres were without the city walls. When the Jews returned from the Babylonian Captivity the sepulchre of David was pointed out to them (2 Esdras iii. 16) near the Pool of Silo.
According to Josephus, great treasures were buried in the sepulchre of David, and the historian relates how, on several occasions, the tomb was broken open and rich spoils were carried off, e.g . —
John Hyrcanns.the high-priest (B.C. l34), took thence three thousand talents, out of which he paid the tribute demanded by Antiochus Sidetes, and thus induced him to raise the siege of Jerusalem, Herod the Great also violated the tomb, but it is said that a flame hurst forth mysteriously from the vault which enclosed the bodies of David and Solomon When he strove to enter the inner chamber of the vault.
30. he was a prophet. Consequently he was inspired. Cf. How then doth David in spirit call him Lord ? But this does not prove that the prophets realized the full import of their predictions, since St Peter elsewhere represents them as searching what or what manner of time the Spirit of Christ in them did signify, when it foretold those sufferings that are in Christ, and the glories that should follow (1 Peter i. 11). It is in this same sense that we must understand our Lord’s words : Abraham your father rejoiced that he might see my day, he saw it, and was glad (St John viii. 56).
sworn to him with an oath. The reference is to the promise made by God through Nathan:
When thy days shall he fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee which shall proceed out of thy bowels, and I will establish his kingdom. .... And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever (2 Kings vii). In Ps. Ixxxviii. this promise is also mentioned : I have made a covenant with my elect ; I have sworn to David my servant. Thy seed will I settle for ever. And I will build up thy throne unto generation and generation. Neither will 1 profane my covenant, and the words that proceed from my mouth 1 will not make void (4, 5, and 35).
Observe that no mere mortal could fulfil these predictions by occupying the throne “ for ever.”
31. Foreseeing this he spoke of the resurrection of Christ. David looked forward to a Holy One who should die, and yet not see corruption, but should reign eternally. This Holy One was Christ, as St Peter goes on to explain.
Notice how boldly St Peter affirms that Christ is risen again. In spite of the precautions taken by the Sanhedrin, the report of what happened at the tomb on Easter morning must have spread abroad. We find no instance of the Jews refuting this statement and denying the Resurrection of Christ.
32. This Jesus. St Peter now takes up the thread of his discourse (see verse 24).
raised again. The word in the Greek (ἀνεστησεν) refers clearly to resurrection from the dead.
all we are witnesses. This is their first solemn public testimony. “ All ” refers chiefly to the apostles, but all the disciples who had seen our Risen Saviour were witnesses in a certain measure.
33. exalted . ... by the right hand of God. St Peter here bears testimony to the Ascension, which was the complement of the Resurrection.
the promise of the Holy Ghost. In ch. i. 4 we find the Paraclete spoken of as the promise of the Father. The Spirit is the gift of the Father and was promised by Him. Cf. I will ask the Father and he shall give you another Paraclete, that he may abide with you for ever (St John xiv. 16).
poured forth this, —i.e. the miraculous effects of the descent of the Spirit, notably the gift of tongues, which had so excited their amazement. The prophecy of Joel was therefore now fulfilled : I will pour out of my Spirit (verse 17).
34. David ascended not, etc. At his death, like all the just of the Old Law, his body was consigned to the tomb, and his soul went to Hades.
The Lord said. The Pharisees held, from various texts of Scripture, that the Messias would be a descendant of David. This text is quoted from Ps. cix. 1. This psalm was rightly held to be Messianic, and is frequently so quoted in the New Testament (e.g. Heb. i. 13, x. 13 ; 1 St Peter iii. 22).
In the original Hebrew of the psalm, the two words here translated Lord had different meanings, Jehovah, Adonai, referring respectively to God, and to an anointed king.
35. Until. This copulative, as employed here, merely refers to the present time, but nothing contrary is to be inferred as regards the future, i.e. our Lord will not cease to reign at the right hand of God when His enemies have been vanquished.
Cf. No man shall be able to resist thee, until thou destroy them (Deut. vli. 24). Evidently a dead man cannot retaliate.
thy enemies thy footstool. These were solemn words for those who had crucified the Messias. The expression thy footstool refers to the Oriental custom of the conqueror putting his foot on the neck of the defeated enemy.
Josue acted thus when he called all the men of Israel, and said to the chiefs of the army that were with him: Go, and set your feet on the necks of these kings. And when they had gone, and put their feet on the necks of them lying under them, etc. (x. 24). Tamerlaine the Tartar made Bajazet, the Turkish emperor, serve as his footstool when he mounted on horseback.
36. all the house of Israel know, etc. The Jews alone knew the promises and prophecies, hence the first solemn promulgation of the New Law was addressed to them.
Lord, and Christ. Yet this Lord and Christ they had crucified. St Peter closes his discourse by bringing home to the deicides their guilt.
Note the powerful contrast — the treatment of Christ by His heavenly Father and by sinful men.
Here we see the fulfillment of Christ’s promise : When the Paraclete cometh, whom I will send you from the Father .... you shall give testimony of me (St John xv, 26, 27). St Peter had received the plenitude of the gifts of the Spirit, and “his apostolic tongue is transformed from fear to valour, from bondage to liberty, that tongue .... now inspires many thousands to confess Christ” (St Aug. in Joan xcii.).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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