[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 III : 12-26
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| From the Bible History site (free access). |
[13] The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers, hath glorified his Son Jesus, whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released.
[14] But you denied the Holy One and the Just, and desired a murderer to be granted unto you.
[15] But the author of life you killed, whom God hath raised from the dead, of which we are witnesses.
[16] And in the faith of his name, this man, whom you have seen and known, hath his name strengthened; and the faith which is by him, hath given this perfect soundness in the sight of you all.
[17] And now, brethren, I know that you did it through ignorance, as did also your rulers.
[18] But those things which God before had shewed by the mouth of all the prophets, that his Christ should suffer, he hath so fulfilled.
[19] Be penitent, therefore, and be converted, that your sins may be blotted out.
[20] That when the times of refreshment shall come from the presence of the Lord, and he shall send him who hath been preached unto you, Jesus Christ,
[21] Whom heaven indeed must receive, until the times of the restitution of all things, which God hath spoken by the mouth of his holy prophets, from the beginning of the world.
[22] For Moses said: A prophet shall the Lord your God raise up unto you of your brethren, like unto me: him you shall hear according to all things whatsoever he shall speak to you.
[23] And it shall be, that every soul which will not hear that prophet, shall be destroyed from among the people.
[24] And all the prophets, from Samuel and afterwards, who have spoken, have told of these days.
[25] You are the children of the prophets, and of the testament which God made to our fathers, saying to Abraham: And in thy seed shall all the kindreds of the earth be blessed.
[26] To you first God, raising up his Son, hath sent him to bless you; that every one may convert himself from his wickedness.
[12] Videns autem Petrus, respondit ad populum : Viri Israelitae, quid miramini in hoc, aut nos quid intuemini, quasi nostra virtute aut potestate fecerimus hunc ambulare? [13] Deus Abraham, et Deus Isaac, et Deus Jacob, Deus patrum nostrorum glorificavit filium suum Jesum, quem vos quidem tradidistis, et negastis ante faciem Pilati, judicante illo dimitti. [14] Vos autem sanctum et justum negastis, et petistis virum homicidam donari vobis : [15] auctorem vero vitae interfecistis, quem Deus suscitavit a mortuis, cujus nos testes sumus.
[16] Et in fide nominis ejus, hunc, quem vos vidistis, et nostis, confirmavit nomen ejus : et fides, quae per eum est, dedit integram sanitatem istam in conspectu omnium vestrum. [17] Et nunc, fratres, scio quia per ignorantiam fecistis, sicut et principes vestri. [18] Deus autem, quae praenuntiavit per os omnium prophetarum, pati Christum suum, sic implevit. [19] Pœnitemini igitur, et convertimini ut deleantur peccata vestra : [20] ut cum venerint tempora refrigerii a conspectu Domini, et miserit eum qui praedicatus est vobis, Jesum Christum,
[21] quem oportet quidem caelum suscipere usque in tempora restitutionis omnium, quae locutus est Deus per os sanctorum suorum a saeculo prophetarum. [22] Moyses quidem dixit : Quoniam prophetam suscitabit vobis Dominus Deus vester de fratribus vestris, tamquam me, ipsum audietis juxta omnia quaecumque locutus fuerit vobis. [23] Erit autem : omnis anima, quae non audierit prophetam illum, exterminabitur de plebe. [24] Et omnes prophetae a Samuel, et deinceps, qui locuti sunt, annuntiaverunt dies istos. [25] Vos estis filii prophetarum et testamenti, quod disposuit Deus ad patres nostros, dicens ad Abraham : Et in semine tuo benedicentur omnes familiae terrae.
[26] Vobis primum Deus suscitans filium suum, misit eum benedicentem vobis : ut convertat se unusquisque a nequitia sua.
Notes
12. made answer. The Jews expressed their amazement by their looks rather than by their words ; and St Peter, seeing their unexpressed desire for information, explained how the miracle had been worked.
The verb “ to answer ” is often used in Scriptural language as equivalent to “ began to speak.” Cf. At that time Jesus answered and said: I confess to thee, O Father (St Matt. xi. 25). As the people were of opinion, and all were thinking in their hearts of John, that perhaps he might he the Christ, John answered, saying unto all: I indeed baptize you with water, etc. (St Luke iii. 15-16).
Ye men of Israel, This title recalled the dignity of the nation with whom alone God had made a special covenant. As Marshall remarks on this passage : “ The Hebrew shared the glory of being a descendant of Abraham with the Ishmaelites ; of Isaac with the Edomites ; but of Jacob with no one, it was particularly his own. Their descent was traced to Jacob, not as Jacob, but as ‘‘ Israel, ” ‘‘ who had power with God and man and prevailed.” The ten tribes assumed the title kingdom of Israel ” as one of peculiar honour.
In this sermon St Peter shews clearly the New Dispensation is but the continuation and development of the Old. The God of Abraham, Isaac, and Jacob, who had done so much for His people by the ministry of the prophets, had also glorified Jesus of Nazareth by healing this cripple.
at this. The words in the original might mean “ this man ” or ‘‘ this thing” (ἐπι τουτῳ), but as we have the pronoun “ him ” in the next clause, it is evident that we must supply the word “man” rather than “ thing” or “ miracle.”
look you. See Annot. on verse 4.
strength or power. This reading is found in the Vulgate, the Syrian and the Armenian versions, but the Greek codices all read “piety” or “holiness” (εὐσεβεια), instead of “strength.” The Greek Fathers also give the word “ piety.” Consequently both these readings have good MS. authority.
The apostles rejected the idea that any natural strength or power (or, as the Creek reads. ‘'piety ’ or “merit of holiness ”) of their own had merited that their prayer (on behalf of the cripple) should be heard. The Jews held that miracles were a proof of the holiness of the one who worked them. Cf. Now we know that God doth not hear sinners : but if a man be a server of God, and doth his will, him, he heareth (St John ix, 31). St John Chrysostom (in h. 1.) writes ; “ Do you see how clear of all ambition he is, and how he repels the honour paid to him? In the same manner also did the ancient fathers ; for instance, Daniel said, Not by any wisdom that I have (Dan. ii. 80). And, again, Joseph said, Doth not interpretation belong to God? " (Hom., ix. 1).
13. The God of Abraham etc. It was thus that God had revealed Himself to Moses at the burning bush, when He said : I am the God of thy Father, the God of Abraham,, the God of Isaac,, and the God of Jacob (Exod. iii. 6). St Peter had heard our Lord appeal to the God of Abraham (see St Matt. xxii. 32), probably in that same porch, when, in Holy Week, He answered the Sadducees concerning the resurrection of the dead. Now the God of Abraham is spoken of as the One who glorified Jesus by raising Him from the dead.
hath glorified his Son. Better, “ his servant ” (τον παιδα αὐτου) “ The Servant” was a title given to the Messias. Thus the words recorded by Isaias (xliii. 10), You are my witnesses, saith the Lord, and my servant whom I have chosen, are explained as meaning “ my Servant the Messias.”
The Hebrew word here translated “servant” admits of no other rendering, whereas the Greek word by which it is translated (παις ) may mean either “servant” or “son.” A Hellenistic Jew would therefore naturally translate the passage by “son,” whereas a Palestinian Jew, like St Peter, would read “ servant.” (The ordinary Greek word for son is υἱος .) God had glorified His Servant, the Messias, by raising Him from the dead, and by the healing of the cripple, through faith in His Name.
delivered up and denied. When they brought Him bound and delivered him to Pontius Pilate the governor (St Matt, xxvii. 2). St Peter, however, here refers not only to the actual delivering up of Jesus into the hands of His enemies, but to the whole drama of the sacred Passion, and the treachery by which they compassed His death. While the rulers of Israel handed Jesus over to Pilate, the people denied our Lord by preferring that Barabbas should be released (see St Luke xxiii. 18). The rulers denied Christ when, in answer to Pilate’s question, Shall I crucify your king? the chief priests answered ; We have no king but Cæsar (St John xix. 15).
before the face of Pilate, This is an idiom, common both in Hebrew and Greek, for “ in the presence of.”
when he judged etc. The words in the original are stronger, and are rendered in the K.V. “ when he had determined to release him.” Pilate had declared our Lord to be innocent, and had “given sentence” (κριναντος ) to release Him.
14. the Holy One and the Just. These are Scriptural titles for Christ, the Messias, e.g . —
(a) For I am the Lord thy God, the Holy One of Israel, thy Saviour (Is. xliii. 8).
(b) Nor wilt thou give thy Holy One to see corruption (Ps. xv. l0).
(c) By his knowledge shall this my just Servant justify many, and he shall hear their iniquities (Is. liii. 11).
Even the demoniac had acknowledged Christ as the Holy One of God (see St Mark i. 24) , and Pilate's wife spoke of Him as a just man (.St Matt, xxvii. 19).
desired a murderer. Note the contrasts in this passage : —
(a) The Jews denied the Holy and the Just, and they asked as a favour that Barabbas might be released.
(b) They slew the Author of life, and obtained pardon for a murderer.
Two Evangelists, St Mark and St Luke, record that Barabbas was both a robber and a murderer. Cf. There was one called Barabbas .... who in the sedition had committed murder (St Mark xv. 7). (See also St Luke xxiii. 19).
to be granted. The word used (χαρισθηναι) signifies “ to be accorded as a favour,” not as a right.
The same verb occurs in ch. xxvii. 24 ; Behold, God hath given thee all them that sail with thee.
15. the author of life. “ This expression (τον ἀρχηγον τῆς ζωης ) signifies one who shews the way of life, and who gives life to those who follow him ’’ (Mgr. le Camus). The reference is evidently to the life of the soul, since, as Knabenhauer remarks : “As St Peter is speaking of the Messias whom they killed, we can only think of that life of which the Messias is the Author and Giver, namely, of supernatural life” (Actus Apos., in h. 1.).
Some critics see in these words a reference to the raising of Lazarus, since it was this miracle which had so aroused the envy of the Pharisees that they determined to kill Jesus.
whom God hath raised, —i.e. from the dead.
16. in the faith of his name, etc. The faith of the apostles was the instrumental cause of the healing of the lame man, but the power of Christ was the efficacious cause of the miracle. The cripple had been commanded to walk in the name of Jesus Christ of Nazareth, but Christ had given that faith to His apostles, and thus His promise was fulfilled : And the Lord said: If you had faith like to a grain of mustard-seedy you might say to this mulberry-tree Be thou rooted up and be thou transplanted into the sea : and it would obey you (St Luke xvii. 6).
the faith which is by him — i.e. the faith which is the gift of God.
perfect soundness. This is a medical term (ὁλοκλεσια) signifying perfect health. The man by leaping and walking proved that he was cured.
17. And now. (και νυν) This is a common form of transition used by St Luke, e.g , —
(a) And now come, and I will send thee, etc. (vii. 34),(b) And now send men to Joppa (x. 5).(c) And now I exhort you to be of good cheer (xxvii. 22),
brethren. St Peter now uses a more affectionate term, “ softening his tone, and reminding them of their oneness of blood and covenant with the speaker’’ (Alford).
through ignorance etc. The rulers were far more culpable than the people, since, knowing the Scriptures, they should not have allowed themselves to be blinded by their passions and prejudices. The people were guilty in that at the bidding of their rulers, they clamoured for the blood of one, whom they knew to be innocent. There was grievous sin on both sides, yet a certain ignorance could be pleaded in extenuation, since neither recognized in Christ “ the Lord of Glory ” (see 1 Cor. ii. 8).
“ Although St Peter endeavours to excuse their crime, ho does not hold them guiltless. When on the cross Jesus said : Father, forgive them, for they know not what they do,” He gives us to understand that, if He asks mercy on account of their ignorance, nevertheless, the greatness of the sin requirred the exercise of God’s mercy (Mgr. le Camus).
Note.— St Paul, excuses the Jews of Antioch from the same motive. The rulers thereof , not knowing him, nor the voices of the prophets. . . . And finding no cause of death in him they desired of Pilate that they might kill him (infra, xiii. 27-28). As regards sins of ignorance, we have our Lord’s clear teaching ; He that knew not, and did things worthy of stripes, shall be beaten with few stripes (St Luke xli. 48), Culpable ignorance of our faith is a sin of omission against the first commandment. God, if infinitely just, is also infinitely merciful, therefore He will allow for any circumstances which diminish the guilt of the offender.
18. those things which God before, etc. It was thus that our Lord Himself had explained the Scriptures to the two disciples on the road to Emmaus ; And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him (St Luke xxiv. 27). All the prophets who had spoken of the Messias had predicted His sufferings, and some, by their lives and tribulations, were types of Him. The Jews, blinded by their desires and prejudices, refused to accept these prophecies literally, whereas they clung to all the predictions which foretold the glory of the Messias.
that his Christ should suffer. As Rackham remarks : “ St Peter has meanwhile been removing the offence of the cross by pointing out that —
(1) It was the deed of the Jews.(2) Jesus was perfectly innocent.(3) He had conquered death, and suffering was but the gate to the office of the Messias— viz. a Lordship of Life.(4) It was the will of God, foreshadowed in the suffering Servant of Isaiah.”
19. Be penitent. See Annot, on ii. 38. Repentance is the indispensable condition for obtaining the remission of sins.
blotted out. The metaphor is taken from a wax tablet, on which letters were written with the fine end of a metal stylus, and effaced or “ blotted out ” with the blunt end.
20. of refreshment. The Greek word here used signifies rest,” “ relaxation,” or “ breathing time,” and is applied to Pharao’s relief when the plague of frogs ceased. Cf. Pharao seeing that rest was given, hardened his own heart (Ex. viii. 15). By “ times of refreshment” most Catholic commentators and many others understand the full fruition of the Messianic reign after the second Advent, when God shall wipe away all tears from their eyes ; and death shall he no more (Apoc. xxi, 4). Thus the Psalmist exclaims : We have passed through fire and water, and thou hast brought us out into a refreshment (Ps. lxv. 12).
St Paul speaks of this rest : Seeing it is a just thing with God to repay , to you that are troubled, rest with us when the Lord Jesus shall be revealed from heaven with the angels of his power, in a flame of fire yielding vengeance to them who know not God, and who obey not the gospel of our Lord Jesus Christ (2 Thess. i. 6-8). The expression also implies that an interval of labour, anguish, and tribulation must precede these “times of refreshment.” That God has so ordained, we know from the teaching of Christ Himself, for after having foretold the terrible convulsions of Nature, which will take place at the end of the world, He concludes : But when these things begin to come to pass, look up, and lift up your heads : because your redemption is at hand (St Luke xxi. 28).
the presence of the Lord. A Hebraism meaning “from God,” i.e. by His divine providence. When “the times of refreshment” come, they do so by God’s decree, which goes forth from His presence (Alford).
and he shall send him. “ That he may send him” is a better rendering of the Greek (ἀποστειλη).
preached unto you. The best MSS. give preordained unto you (προκεχειρισμενον ὑμιν).The first-fruits of the Messianic reign were to be for the chosen people of God, hence to them first the Gospel was preached.
21. Whom heaven indeed must receive. The word St Jerome uses, “ suscipere,” “ to retain,” “ to keep,” renders the meaning clearly. Christ must remain in heaven until the appointed time which the Father hath put in his own power (supra, i. 7). During this interval the Church on earth continues, with the assistance of the Holy Spirit, the work of evangelizing the world.
the times of the restitution of all things. Our Lord once, in reply to a question of His disciples, answering said to them : Elias indeed shall come, and restore all things. But I say to you, that Elias is already come hut they knew him not (St Matt. xvii. 11-12). Hence we see that the expression “ the restitution of all things” is used in a twofold sense, —
(a) With reference to the inaugurating of Christ’s earthly kingdom by the ministry of the Baptist.
(b) With reference to His second Advent. Cf. Behold I make all things new ( Apoc. xxi. 5), And I saw a new heaven and a new earth, for the first heaven and the first earth was gone, and the sea is now no more (ibid, i.)
In this passage the words are used by St Peter in the second sense.
which. This refers to “ times ” of which the prophets spoke.
from the beginning of the world. Lit. “ from the earliest point of time,” The first promise of the Redeemer was made to Adam and Eve by God Himself in the Garden of Eden (see Gen. iii. 15), and that promise was recorded by the pen of Moses.
The truth expressed by this clause was familiar to the Jews. Cf. As he spoke by the mouth of his holy prophets who are from the beginning (St Luke i. 70).
22. Moses said. The Jews based their belief on Moses and the prophets ; St Peter, by quoting the prophets and Moses the Lawgiver, shows that both pointed to the Messias.
A prophet. St Peter here quotes freely from Deut. xviii. 18-19 which runs thus : I will raise up a prophet out of the midst of their brethren like to thee ; arid I will put my words in his mouth, and he shall speak to them all that I shall command him. And he that will not hear his words, which he shall speak in my name, I will he the revenger.
That such a prophet was expected is clear from several passages of the Scriptures, e.g . —
(a) The deputation from the Sanhedrin asked St John the Baptist, Art thou the prophet? (St John i. 21).
(b) After the feeding of the five thousand : Those men, when they had seen what a miracle Jesus had done, said : This is of a truth the prophet that is to come into the world (ibid. vi. 14).
(c) At the feast of Tabernacles. Some said. This is the prophet indeed (ibid. vii. 40).
raise up, — i.e. “ appoint ” or ‘‘ send.” There is no reference here to the Resurrection.
unto you. Note how St Peter brings out the privileges of the Jews, as in verses 20, 25, 26.
like unto me. Moses was a type of Christ.
him you shall hear. These words are a parenthesis, and are not in the original prophecy.
23. shall be destroyed, etc. St Peter paraphrases the words of Moses, which run thus, “ I will be the revenger ” ; the sense, however, is identical.
24. all the prophets from Samuel. Samuel was the first great prophet after Moses, and the founder of the schools of the prophets (see 1 Kings xix. 20). He records one of the clearest Messianic promises in quoting the words of Nathan to David, I will raise up thy seed after thee .... and I will establish the throne of his kingdom for ever (2 Kings vii. 12-13). In the Talmud, Samuel is styled “ the master of the prophets.”
25. You are the children of the prophets. The Jews were of the same race as the prophets, and to them the prophecies were addressed.
And in thy seed, etc. The quotation is from Gen. xii, 3 : In thee shall all the kindred of the earth he blessed. The Jews prided themselves on being the children of the covenant. Cf. He hath not done in like manner to every nation, and his judqements he hath not made manifest to them (Ps. cxlvii. 20).
26. To you first. Thus St Paul taught. Cf. To the Jews firsts and also to the Greek, i.e. Gentile (Rom. ii. 10).
his Son. Better, ‘‘ His Servant,” as in verse 13.
sent him to bless you. Lit, “sent him blessing you ” (εὐλογουντα).
that every one may convert, etc. This is the great blessing Christ came to bestow on man — the pardon of sin through the Redemption. Conversion, i.e. a change from a sinful to a holy life, is the joint work of God and man. God bestows the grace, man co-operates by his good will.
wickedness. The Greek has the plural “ wickednesses ” (πονηριων ), thus referring to the different kinds of sin which men commit.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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