St Peter's vision

[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 X :  9-16

Peter's vision. Domenico Fetti circa 1619.
Kunsthistorisches Museum Vienna

[9] And on the next day, whilst they were going on their journey, and drawing nigh to the city, Peter went up to the higher parts of the house to pray, about the sixth hour. 

[10] And being hungry, he was desirous to taste somewhat. And as they were preparing, there came upon him an ecstasy of mind.

[11] And he saw the heaven opened, and a certain vessel descending, as it were a great linen sheet let down by the four corners from heaven to the earth: 

[12] Wherein were all manner of fourfooted beasts, and creeping things of the earth, and fowls of the air.

[13] And there came a voice to him: Arise, Peter; kill and eat. 

[14] But Peter said: Far be it from me; for I never did eat any thing that is common and unclean. 

[15] And the voice spoke to him again the second time: That which God hath cleansed, do not thou call common.

[16] And this was done thrice; and presently the vessel was taken up into heaven.

[9] Postera autem die, iter illis facientibus, et appropinquantibus civitati, ascendit Petrus in superiora ut oraret circa horam sextam. [10] Et cum esuriret, voluit gustare. Parantibus autem illis, cecidit super eum mentis excessus : [11] et vidit caelum apertum, et descendens vas quoddam, velut linteum magnum, quatuor initiis submitti de caelo in terram, [12] in quo erant omnia quadrupedia, et serpentia terrae, et volatilia caeli. [13] Et facta est vox ad eum : Surge Petre, occide, et manduca. [14] Ait autem Petrus : Absit Domine, quia numquam manducavi omne commune et immundum. [15] Et vox iterum secundo ad eum : Quod Deus purificavit, tu commune ne dixeris. [16] Hoc autem factum est per ter : et statim receptum est vas in caelum.

Notes

    9. whilst they were going, etc. The vision granted to Cornelius preceded that of St Peter, whose trance was so timed by God that, as soon as it was over, the messengers from Cornelius should reach Joppe, and by explaining the object of their visit, enlighten St Peter as to the signification of his vision. The coincidence of time brings out clearly that all had happened by the special design of God, and tended to accomplish that end,

    higher parts. Better, “ on the top of the house ” (το δωμα ), which was open to the air, and distinct from the “ upper room ” of the house.

    In the East the houses have flat roofs, protected by a parapet. Cf. When thou buildest a new house, thou shalt make a battlement to the roof round about, lest blood be shed in thy house, and thou be guilty, if any one slip, and fall down headlong (Deut. xxii. 8).

    to pray. Both Cornelius and St Peter were praying when God sent them a vision.

    sixth hour. The second or “ midday ” hour of prayer. St Peter still observed the Jewish hours of prayer.

    To these stated times for prayer we may trace the origin of the Canonical Hours of the Church, which are recited by priests and religious.

    10. being hungry. Lit. “ being very hungry ” (προσπεινος ). The vision which he saw was adapted to his physical condition.

    It has been suggested that this incident occurred on the second or fifth day of the week, both of which the Pharisees and other devout Jews observed as fasts.

    to taste somewhat. As the italics in the text shew, the word “ somewhat” has been inserted by the translators. The Greek phrase for taking food is simply “ to taste,” and the verb is rarely followed by an object.

    they. The hostess or the servants charged to prepare the meals. This is clear, though neither have been mentioned.

    an ecstasy. A state in which the person is absorbed in the contemplation of supernatural things, and, for the time being, is insensible to all that passes without.

    Certain saints were often favoured with ecstasies, e.g. St Ignatius, St Theresa, St Catherine of Siena.

    11. he saw. Better, “ he sees ” (θεωρει).

    vessel. Here the word is used in its ordinary acceptation as a utensil for holding objects (see Annot. on ix, 15).

    let down by the four corners. Some MSS. read “ knit at the four corners and let down.” The Greek word (ἀρχαις ), here rendered “corners,” signifies “beginnings,” and this word is used in Greek as we employ the word “ ends.” St Peter saw the vessel formed as it were by a large sheet. A rope was attached to each corner, and by these ropes the vessel was gradually lowered, so that he could see distinctly that it contained animals of all descriptions, both clean and unclean,

    12. four-footed beasts, etc. The Jewish Law distinguished between clean and unclean animals, and in this vision all the various species of each kind were represented, not numbers of the same kind.

    A few commentators think that the vessel only contained unclean animals. The law concerning those which were forbidden is given in Lev. xi., / v. 25;  Deut. xiv. 3-20. These unclean animals may he briefly summarized as follows : 

(а) Animals with uncloven hoofs.

(b) Fish not having scales and fins.

(c) Certain birds “ of the raven kind.”

(d) Certain reptiles, insectivores, etc., weasel, lizard, mole, etc.

    To touch these animals either alive or dead made the Israelite legally unclean.

    13. Arise, Peter. St Peter is addressed by name ; he was probably kneeling.

    kill, and eat. (θυσου και φαγε) The act of eating is here represented as figurative of receiving into communion, or incorporation ; the Prophet Ezechiel (iii. 1) and St John (Apoc. x. 9) are commanded to eat a roll or book, in order to make its spirit and its words part of themselves. St Peter is commanded to eat these animals, in order that he may know that the Gentiles are to be incorporated through his ministry into the Church or body of Christ (Wordsworth, pp. 51-52). “Kill and eat ” that the present life may be destroyed in them, and that they may pass into thy body as into the new life of the fellowship of the Church, and, as clean or pure food, they may be incorporated in the Church (St Aug., serm. 149).

    14. Far he it from me, etc. The principal Greek codices add “Lord.” The original runs “By no means, Lord.’' (Μηδαμως, Κυριε) St Peter’s reply is a protest rather than a refusal, and it is in keeping with his character and education.

    Thus, when Jesus predicted His Passion, Peter taking him, began to rebuke him, saying : Lord, be it far from thee, this shall not be unto thee (St Matt. xvi. 22). Also at the Last Supper Peter saith to him : Thou shall never wash my feet (St John xiii. 8). In this case, St Peter’s objection was perfectly natural, for the Law explicitly forbade unclean animals to be touched, and none but God could release the Jews from this law, of which one of the effects was to prevent them from associating with Gentiles who were idolaters.

    I never did eat, etc. These words prove that St Peter had always been a devout Jew.

    common. The word applied primarily to what belonged to all, but it gradually came to signify that which was not consecrated or holy.

    Somethings were naturally common or unclean, such as the animals enumerated above, and both persons and things became temporarily unclean by touching such unclean objects.

    15. That which God, etc. By these words the distinction between clean and unclean animals was abrogated by God Himself. What God has declared to be clean, Peter is not “to defile” (συ μη κοινου), i.e. he is not to regard as unclean.

    St Peter had previously heard this same truth from the lips of our Lord, who had taught His disciples that meats cannot defile a man. See St Mark vii. 18-19, and St Mark adds that thus Jesus purged all meat, i.e. He declared them to be clean (καθαριζων παντα τα  βροματα). Even the Rabbis held that, in the days of the Messias, all animals would be considered clean.

    16. done thrice. In order to prove to St Peter that without any doubt the vision was sent by God. Thus Pharao’s dream was sent twice, as Joseph explained. For that thou didst see the second time a dream pertaining to the same thing : it is a token of the certainty, and that the word of God cometh to pass, and is fulfilled speedily (Gen. xli. 32).

    Very speedily in this case did subsequent events prove the divine origin of the vision seen in an ecstasy. Perhaps the threefold repetition recalled to St Peter’s memory the threefold charge to feed the lambs and sheep of the Good Shepherd, and the reference to those other sheep whom Jesus had predicted should be brought into the One Fold, but the meaning of the vision was explained by human agents.

presently. Better, “ immediately ” (εὐθυς).

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.