[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 gratitude to 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 : 37-47
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| St Peter preaching. Masolina da Panicale, 1426-7. Brancacci Chapel, Florence. |
[38] But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost.
[39] For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call.
[40] And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.
[41] They therefore that received his word, were baptized; and there were added in that day about three thousand souls.
[42] And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers.
[43] And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all.
[44] And all they that believed, were together, and had all things common.
[45] Their possessions and goods they sold, and divided them to all, according as every one had need.
[46] And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart;
[47] Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved.
[37] His autem auditis, compuncti sunt corde, et dixerunt ad Petrum, et ad reliquos Apostolos : Quid faciemus, viri fratres? [38] Petrus vero ad illos : Pœnitentiam, inquit, agite, et baptizetur unusquisque vestrum in nomine Jesu Christi in remissionem peccatorum vestrorum : et accipietis donum Spiritus Sancti. [39] Vobis enim est repromissio, et filiis vestris, et omnibus qui longe sunt, quoscumque advocaverit Dominus Deus noster. [40] Aliis etiam verbis plurimis testificatus est, et exhortabatur eos, dicens : Salvamini a generatione ista prava.[41] Qui ergo receperunt sermonem ejus, baptizati sunt : et appositae sunt in die illa animae circiter tria millia. [42] Erant autem perseverantes in doctrina Apostolorum, et communicatione fractionis panis, et orationibus. [43] Fiebat autem omni animae timor : multa quoque prodigia et signa per Apostolos in Jerusalem fiebant, et metus erat magnus in universis. [44] Omnes etiam qui credebant, erant pariter, et habebant omnia communia. [45] Possessiones et substantias vendebant, et dividebant illa omnibus, prout cuique opus erat. [46] Quotidie quoque perdurantes unanimiter in templo, et frangentes circa domos panem, sumebant cibum cum exsultatione, et simplicitate cordis, [47] collaudantes Deum et habentes gratiam ad omnem plebem. Dominus autem augebat qui salvi fierent quotidie in idipsum.
Notes
37. compunction in their heart, Lit. “ they were pricked in the heart” (κατενυγησαν τῇ καρδια), The word is used of the pain caused by being pierced through with a sharp instrument ; hence, figuratively, it is applied to intense sorrow for sin. Our Lord’s words were now accomplished : When he (the Paraclete) is come he will convince the world of sin and of justice and of judgment (St John xvi. 8).
to Peter and to the rest of the apostles. This favours the view that St Peter alone spoke, otherwise we must conclude that twelve exhortations were made, and that all were equally successful in bringing home the truth to the respective hearers.
What shall we do? Those who took an active part in putting our Lord to death now recognize their sin as a nation, and in all probability many such were present on this occasion ; and they would enquire more anxiously than their less guilty compatriots (Knabenbauer).
This question is found in two other passages in the Acts— on the lips of Saul and of the keeper at Corinth— and in each case it is the cry of a soul to whom guilt has been brought home. At the same time it shews docility and a willingness to amend.
men and brethren. The scoffers have now changed their tone (see ch. ii. 13).
38. Do penance. The mood used (aor. imp.) shews that the action is to be done at once.
The Greek word μετανοια here translated “penance,” signifies “a change of mind and heart.” In the Anglican version it is translated “repentance.” By “penance,” Catholics understood an interior sorrow for sin which must be manifested by exterior acts, such as avoiding the occasions of sin, and punishing ourselves for having offended God.
The Latin ‘‘pœnitentia” does not only signify exterior acts of penance, nor does the Greek μετανοια apply only to interior acts of sorrow for sin. Therefore both the Latin and Greek words, which we translate by “penance” or “repentance,” agree in expressing sorrow for sin, proved by penitential works.
he baptized. Baptism was a well-known Jewish rite. Proselytes were baptized, and St John the Baptist had conferred this rite on great multitudes. St Peter, however, refers to Christian baptism which was no mere exterior ceremony, but which conveyed grace to the soul of the recipient.
in the name of Jesus Christ. The apostles baptized by using the form of administering baptism, which Christ Himself had taught them. Cf. Baptizing them in the name of the Father and of the Son and of the Holy Ghost (St Matt, xxviii. 19). To be baptized in the name (εἰς το ονομα) does not simply mean to be baptized while invoking the Name of Christ. The word “ name ” here stands for “ person,” and being baptized “into” this Name, means being incorporated or united to Him, accepting and practising His teaching. (See Annotation on ch. iii. 6.)
It is used in this sense by St Paul : Know you not that all we, who are baptized in Christ Jesus, are baptized in his death? For we are buried together with him by baptism into death, that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life (Rom. vi, 3, 4).
the remission of your sins. This is one of the effects of baptism, and this belief is one of the articles of the Catholic faith contained in the Nicene Creed.
Baptism and Penance are the two sacraments of the dead, i.e. those sacraments which can be received by a soul in a state of mortal sin (or deprived of the grace of God, us in the case of an uubaptized infant).
the gift. The ordinary gifts of the Spirit which all Christians receive in baptism. The extraordinary spiritual gifts of speaking with tongues, prophesying, etc. are not promised, though they were granted to some converts (see infra, viii. 17, x. 44, xix. 6).
39. the promise is to you, and to your children. These words include the Jews of all countries and of all time. Cf. To Abraham and his seed for ever.
St Peter refers to Joel’s prophecy : I will pour out my Spirit etc.
all that are far off. An allusion to the calling of the Gentiles. Cf. They that are far off, shall come and shall build in the temple of the Lord (Zach. vi. 15.) Give ear, ye islands and hearken ye people from afar (Is. xlix. 1).
“The admission of the Gentiles into the Church of the future, although, as a fact, never contemplated with gratification by the exclusive Hebrew nation, was yet constantly taught, with more or less distinctness, by these prophets (see Micheas iv. 1 ; Amos ix.l2; Isa. ii. 2, 3, etc.)” This view harmonizes with our Lord’s commission to His apostles, Go ye and teach all nations.
whomsoever the Lord our God shall call. The Calvinists base their distinguishing doctrine on these words, but one passage of Scripture must not be arbitrarily taken from its context. St Peter had just said, Be baptized every one of you; none were rejected who wished to enter the Church, for Christ came to save all men. God calls all, He sends His ministers to teach all nations, but men are free agents, and they can refuse to hear God’s voice.
40. very many other words. These words prove that St Luke only gives a bare outline of St Peter’s discourse. He evidently follows this rule in relating other sermons.
did he testify (διεμαρτυρατο). The simple verb (μαρτυρομαι) signifies in classical Greek '‘to bear witness”; the use of the compound verb here shows great earnestness.
and exhort. Lit. “charge,” St Peter instructed these Jews concerning what they had to do, Cf. Be baptized. Save yourselves.
Save yourselves. Lit. “ be ye saved ” (σωθητε).
perverse. Better “crooked” (σκολιας ), the opposite of straight.
41. received his word. Some MSS. add “ gladly.”
were baptized. It is generally held that, in the earliest times, baptism was given by immersion, and probably some of the one hundred and twenty disciples assisted the apostles in conferring this sacrament.
In reply to the objection that so many could not have been baptized on the day of Pentecost, Knabenbauer (Actus Apos., p. 62) asks if it was necessary that they should be all baptized the same day. He adds that baptism by pouring water upon the person was early in use in the Church, since in that ancient MS. (second century), The Teaching of the Apostles, we read these words : “ pouring water on the head three times in the Name of the Father.” etc.
added .... about three thousand souls — i.e. persons. By baptism, souls were added or joined to the Church. The Jews did not need much instruction, since they knew the Scriptures; and the one doctrine which they had to accept in addition was that Jesus of Nazareth was indeed the Messias. They had ample opportunities afterwards of learning from the lips of the apostles and other eye-witnesses more of His life and doctrine. Pagans required more instruction, which in the first centuries was spread over months, or even years, as we learn from the writings of the Fathers,
42. persevering in the doctrine etc. They were “ continuing steadfastly” (προσκαρτερουντες ),
St Paul also uses it several times, e.g. “ instant in prayer'' (Rom xii. 12 ), i.e., persevering in prayer. Our salvation depends on our persevering in prayer and in the doctrine of the apostles. Final perseverance is a gift of God which none can merit, but which God grants to earnest prayer and generous efforts.
in the communication of etc. The Greek breaks up this phrase into two parts, and it is better rendered “they continued steadfastly in the apostles' teaching and in the fellowship, and in the breaking,” etc. (τῇ κοινωνια και τῇ κλασει κ.τ.λ.),
The newly-baptized formed one body in Christ, believing the same doctrine, under obedience to the apostles, and performing the same religious rites. Thus it has ever been in the Catholic Church, which is one in faith, in doctrine, and in government. To be members of the true Church involves being in fellowship with the successors of the apostles, the bishops of the Catholic Church.
the breaking of bread. The Fathers all understand this expression to refer to the celebration of the Holy Eucharist, and the Peshito-Syriac version (second to fourth century) distinctly asserts this. “ They were faithful in the doctrine of the apostles, and participated in prayer and in the breaking of the Eucharist. ” This Syriac version has great weight on account of its antiquity, and from it we see clearly how the words were interpreted in the early Church. Moreover, the expression “ breaking of bread ” is applied to the Holy Eucharist by St Paul. Cf. The bread which we break is it not the partaking of the body of the Lord ? (1 Cor. x. 16). Lastly, we read in the account of the institution of the Holy Eucharist that Jesus took bread and blessed, and broke (St Matt. xxvi. 26),
in prayers. Better, “in the prayers ” (ταις προσευχαις ). The disciples still used the customary prayers of the synagogue, but a special rite was adopted for the celebration of the Holy Eucharist, and we gather from the ancient liturgies of the Church that the first part of the Mass, which consists of prayers, readings from the Scriptures, and a sermon (on certain feasts), was undoubtedly framed on the services of the synagogue, while, from the offertory onwards, the ceremonies are evidently founded on —
(1) the example of our Lord when He instituted the Holy Eucharist,
(2) the ceremonies of the Paschal Supper, and
(3) those employed in the services of the Temple by the priests who offered sacrifices (e.g. the later use of incense, the extending of the hands over the sacrifice),
43. fear, A reverential awe filled those who had expperienced the marvellous effects of the coming of the Holy Spirit. This great fear was also in all and this was permitted by God in order that the faithful disciples, and the recruits who daily joined them, enjoying peace, the Church might be firmly rooted before the storm of persecution broke over it.
wonders also and signs were done. These miracles were the apostles’ credentials.
Verses 44-46 give us a graphic picture of how the early Christians lived. It is not possible that all the Christians without exception adopted this common life, since we find references to disciples (who were such from the time of our Lord) holding property. Thus Mary, the mother of John Mark, had a house of her own in the city (infra, xii. l2), but the greater part adopted this community of goods, which was not obligatory. Cf. Acts V. 4 , where St Peter, speaking of the field which Ananias had sold, says : Whilst it remained, did it not remain to thee? and, after it was sold, was it not in thy power? There is no record of this mode of life having been adopted elsewhere than in Jerusalem, and, even in this city, the practice must have ceased after 70-71 A.D., when Jerusalem was destroyed.
44. they that believed were together. Commentators are not agreed as to the meaning of this passage, and various explanations have been given, e.g.—
(а) They all occupied the same quarter of the city, and consequently were neighbours (Beelen).
(b) They all occupied one dwelling (Wendt).
(c) They were united in heart and soul (Calm. Patr,).
(d) They lived in different quarters, but were united in the synagogue at the hours of prayer, and for the distinctive Christian acts of worship in the Cenacle or some other large hall (Com., a Lap.).
45. possessions. House and lands (κτημετα), landed property, which would include agricultural appliances and trade implements.
goods. Personal or movable property (ὑπαρξαις ).
they sold and divided. The tense shews that they began and continued to sell and divide (ἐπιπρασκον και διεμεριζον). We need not infer that the converts who accepted the community of goods sold all at once. They may have sold some, and held the rest in reserve for future needs.
according as every one had need. The distribution was made with prudence. The apostles frequently exhorted the disciples to contribute to the needs of their poorer brethren.
Thus St Paul commands each of the faithful of Corinth to lay up for charitable purposes on the first day of the week what it shall well please him (1 Cor. xvi, 2), and he willed that alms should be given not with sadness, etc. (2 Cor. ix. 7). All Catholics, therefore, are bound to give alms according to their means.
46. continuing daily in the temple. The Christian converts clung to the Jewish ritual until persecution and the destruction of the Temple forced them to relinquish it. Thus St Luke describes the disciples : They were always in the temple praising and blessing God (xxiv, 53).
breaking bread. See Annotations on verse 42. St .John Chrysostom, Cajetan, Dionysius, and others take these words as referring to ordinary meals.
from house to house. The original Greek may be rendered “ in every house” (κατʹ οἰκον), just as we render a like expression “in every city” (κατα πολιν, ch. xv. 21). Some, however, take it as meaning “at home,” i.e. privately, in contrast to the words “in the temple” ( ἐν τῷ ἱερῷ). Whichever meaning be accepted, the words seem to confirm the view that the reference is to the Holy Eucharist, since this brings out the contrast more clearly. They prayed in the Temple, they celebrated the Holy Eucharist at home, or from house to house, for a priest would not have been found in every home.
they took their meat. Here undoubtedly the reference is to ordinary nourishment (προφης ).
gladness and simplicity. The rich rejoiced to assist the poor, who were grateful for their liberality. The former gave liberally and unostenta-tiously, the latter were free from envy towards those who were rich.
simplicity. They had a “single eye” to the glory of God and the propagation of the Gospel.
St Paul recommends this practice to his converts : Not serving to the eye, as pleasing men, but in simplicity of heart, fearing God (Col. iii. 22).
47. having favour with all the people. While acting with purity of intention for God alone, they edified all who witnessed their holy lives. The praise of men comes to those who do not seek it. The Christians, however, were not in favour with the rulers of Israel, as subsequent events proved.
the Lord increased daily. Jesus Christ, from His throne in heaven, worked in and through His accredited agents — the apostles and their fellow-helpers. Man is but the instrument, and all the glory must be given to God.
such as should be saved. Better, “such as were being saved (τους σωζομενους ),
This is the condition of a soul in a state of grace. Cf. With fear and trembling work out your salvation (Philip, ii. 12). The Calvinistic doctrine of predestination is utterly opposed to Scripture, since no man can be sure of salvation until he attains it, therefore never before death. This doctrine is also fatal to pure morals, since it engenders carelessness and indifference.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
ff
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