[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 1 : 13-26
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| St Matthias. Rubens (1611) Museo del Prado. |
[14] All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren.
[15] In those days Peter rising up in the midst of the brethren, said: (now the number of persons together was about an hundred and twenty:)
[16] Men, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus:
[17] Who was numbered with us, and had obtained part of this ministry.
[18] And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.
[19] And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that is to say, The field of blood.
[20] For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein. And his bishopric let another take.
[21] Wherefore of these men who have companied with us all the time that the Lord Jesus came in and went out among us,
[22] Beginning from the baptism of John, until the day wherein he was taken up from us, one of these must be made a witness with us of his resurrection.
[23] And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias.
[24] And praying, they said: Thou, Lord, who knowest the hearts of all men, shew whether of these two thou hast chosen,
[25] To take the place of this ministry and apostleship, from which Judas hath by transgression fallen, that he might go to his own place.
[26] And they gave them lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles.
[13] Et cum introissent in coenaculum, ascenderunt ubi manebant Petrus, et Joannes, Jacobus, et Andreas, Philippus, et Thomas, Bartholomaeus, et Matthaeus, Jacobus Alphaei, et Simon Zelotes, et Judas Jacobi. [14] Hi omnes erant perseverantes unanimiter in oratione cum mulieribus, et Maria matre Jesu, et fratribus ejus. [15] In diebus illis exsurgens Petrus in medio fratrum dixit ( erat autem turba hominum simul, fere centum viginti) : [16] Viri fratres, oportet impleri Scripturam, quam praedixit Spiritus Sanctus per os David de Juda, qui fuit dux eorum, qui comprehenderunt Jesum : [17] qui connumeratus erat in nobis, et sortitus est sortem ministerii hujus. [18] Et hic quidem possedit agrum de mercede iniquitatis, et suspensus crepuit medius : et diffusa sunt omnia viscera ejus. [19] Et notum factum est omnibus habitantibus Jerusalem, ita ut appellaretur ager ille, lingua eorum, Haceldama, hoc est, ager sanguinis. [20] Scriptum est enim in libro Psalmorum : Fiat commoratio eorum deserta, et non sit qui inhabitet in ea : et episcopatum ejus accipiat alter. [21] Oportet ergo ex his viris qui nobiscum sunt congregati in omni tempore, quo intravit et exivit inter nos Dominus Jesus, [22] incipiens a baptismate Joannis usque in diem qua assumptus est a nobis, testem resurrectionis ejus nobiscum fieri unum ex istis. [23] Et statuerunt duos, Joseph, qui vocabatur Barsabas, qui cognominatus est Justus, et Mathiam. [24] Et orantes dixerunt : Tu Domine, qui corda nosti omnium, ostende quem elegeris ex his duobus unum, [25] accipere locum ministerii hujus, et apostolatus, de quo praevaricatus est Judas ut abiret in locum suum.
[26] Et dederunt sortes eis, et cecidit sors super Mathiam, et annumeratus est cum undecim Apostolis.
Notes
13. come in. From the suburbs to the city of Jerusalem. Cf. And they adoring went hack into Jerusalem with great joy. And they were always in the temple praising and blessing God (St Luke xxiv. 52-53).
an upper room. Better, “ the upper ” (το ὑπερωον). The Jews built large rooms or halls under the roofs of their houses to serve as places of assembly, and some were set apart as oratories for private prayer or family worship. An ancient tradition identifies this “ upper room ” with the Cenacle in the house of John Mark, where the Holy Eucharist was instituted, and which became the first place of assembly of the Christian Church.
According to Epiphanios, when the Emperor Adrian entered the ruined and devastated city of Jerusalem, nothing remained but a few small houses and the little “church of God ” in which the apostles had waited for the coming of the Holy Ghost, after our Lord’s Ascension. Niecephorus relates that St Helena had a splendid church erected close to this spot, and that the porch of the church was built on the site of the house of John Mark, in which the Holy Spirit had descended.
where abode etc. Better, with K.V., “ where they were abiding ” (οὑ ἧσαν καταμενοντες ).
Names of the Apostles. These are enumerated four times in Holy Scripture ; —
We observe, when comparing these four lists, that the names fall naturally in three groups of four. We notice that in all four —
(а) Simon Peter stands first.
(б) Philip comes fifth.
(c) James (son of Alpheus) stands ninth.
The same names always occur in their own groups, though the order may vary within the divisions, excepting for the four mentioned above.
The word “apostle” signifies “one sent forth,” not merely as a messenger, but as the representative of the one who sends him forth. Thus Christ said to them: Peace he to you. As the Father hath sent me, I also send you (St John xx. 21). St Matthew, St Mark, and St John only employ the word “ apostle ” once. St Luke frequently uses it.
Comparing the names of the apostles as given in the Acts with the other three lists, we notice that —
1. Andrew is placed last in the first group, as in St Mark’s gospel.
2. This is the only list in which Bartholomew’s name does not follow that of Philip, and consequently Thomas and Matthew are not coupled.
3. St Luke in both of his lists gives Simon the surname of Zelotes.
4. The name of the traitor Judas is omitted, because St Luke’s object here was not to enumerate the Twelve whom Christ chose, but the Eleven who prepared to receive the Holy Ghost.
James of Alpheus — i.e. James the son of Alpheus. This ellipsis in the Greek for “ son of ” or “ brother of ” is common both in classical and sacred writings. It occurs in each of the four lists of the apostles.
Zelotes. A Jewish sect of rigid observers of the Law. They were characterized by their intense hatred of a foreign yoke. Their excesses hastened the ruin of Jerusalem.
Jude brother of James. The R.V. renders “ son of,” but puts “ brother of ” as a marginal note. The Vulgate gives “ brother of,” which is based on Jude i. 1.
Jude the servant of Jesus Christ and brother of James. St Jude was the second bishop of Jerusalem, being the successor of St James the Less, his brother (Eusebius).
14. were persevering in prayer. We find St Luke lays special stress on perseverance in prayer, both in the third gospel and in the Acts. He alone relates the parables of the importunate friend (St Luke xi. 6), and of the unjust judge (xviii. 2). The expression persevering in prayer is found again in ii. 42 and vi. 4.
with one mind. The word in the Greek (ὁμοθυμαδον) is derived from “ ὁμου,” “ together,” and “θυμος,” “ mind,” and is frequently translated by “unanimously,” having precisely the same derivation. In this fervour of the first disciples we may see the answer to our Lord’s prayer : That they all may be one, as thou, Father, in me, and I in thee (St John xvii. 21).
The Greek word (ὁμοθυμαδον) which we render “with one mind ” occurs fourteen times in St Luke's writings and once in St Paul’s (see Rom. xv. 6). The other sacred writers do not employ it.
with the women. The “ ministering” women, of whom St Luke speaks in his gospel (viii. 2). We know the names of a few,— St Mary Magdalene, Salome, Joanna, Susanna, Martha, Mary of Cleophas.
There were probably many others. St Luke alone mentions these faithful women, and from the Acts we see that the Christian women held a far higher place in the Church, than the Jewish women held under the Mosaic Law, whereas both in the synagogues and in the Temple, they worshipped apart. They were conspicuous for their fidelity to the cause of the Gospel, and in the first general persecution of the early Church, headed by Saul, we read of men and women being dragged away and committed to prison (infra, viii. iii).
Mary the mother of Jesus. Valckenaer, a non-Catholic writer, remarks “ Propter excellentiam, Mater Jesu distinguitur a ceteris.” ( On account of her excellence, the Mother of Jesus is distinguished from the rest.)
This is the last time our Blessed Lady's name is mentioned in the Scriptures. The first time she is mentioned is in connection with the Annunciation, and, according to an ancient tradition, she was engaged in prayer when the archangel saluted her, and the last reference to the Mother of Jesus shows her “persevering in prayer.”
and with his brethren — viz. James (afterwards Bishop of Jerusalem), Joseph, Simon, and Jude. They were not, of course, own brothers to our Lord, since the Blessed Virgin had no other son than Jesus. This is an article of faith ; therefore the brethren in question were His cousins, the sons of Mary, wife of Cleophas (also called Alpheus) ; and this Mary, wife of Cleophas, appears to have been our Lady's first cousin, since a tradition exists that our Lady was an only child.
According to a Jewish custom, near relations were styled brethren. Thus Abraham, speaking to Lot, says we are brethren (Gen. xiii. 8); and Laban calls Jacob, his nephew, my brother (Gcn. xxix. 15). Had Jesus had brethren according to the flesh, He would not, when dying, have committed His Holy Mother to the charge of St John. Some Greek writers have put forward the opinion that these “brethren’ were children of St Joseph by a previous marriage ; thus they were our Lord’s step-brothers, but the universal opinion of the Latin Church is that St Joseph was espoused only to our Blessed Lady.
15. In those days. The ten days between the Ascension and the Descent of the Holy Ghost. The words are a Hebraism common in the Scriptures and often used to mark a transition.
Peter rising up. St Peter, as the Head of the Church, takes the initiative. He earned this priority by his prompt confession of faith in the Divinity of Christ (St Hilary).
the brethren. This is the name applied to the disciples collectively. The ‘‘brethren” consisted of —
(а) The eleven apostles.
(b) Our Blessed Lady and the ministering women.
(c) The “rest” i.e. other disciples, such as the Seventy-two who had been sent to evangelize, Nicodemus, John Mark, Joseph of Arimathea, Lazarus, etc. Cf. Going hack from the sepulchre, they (i.e. the women) told all these things to the eleven, and to all the rest (St Luke x,\iv. 9).
Some MSS. read “disciples” instead of “brethren” D, E, and a few cursives).
of persons. The Greek has of “ names ” (ὀνοματων ) which is a Hebraism for persons. Cf. Thou hast a few names in Sardis, which have not defiled their garments (Apoc. iii. 4).
together (ἐπι το αυτο). This is one of St Luke’s favourite expressions, signifying “at the same time and place” (see ii. 1, 44, etc.).
an hundred and twenty. Since St Paul speaks of Christ having been seen after His Resurrection by more than five hundred brethren at once (1 Cor. XV. 6), it follows that all the disciples were not in Jerusalem when our Lord ascended, and this is what we should have expected, since most of our Lord’s followers were Galileans of the poorer classes, who could not remain long absent from their occupations. Further, the apparition to five hundred at once is supposed to have taken place in Galilee, where Jesus had appointed to meet His disciples. Cf. Go tell my brethren that they go into Galilee, there they shall see me (St Matt, xxviii. 10).
16. Men brethren. The double vocative is a Greek idiom often found in the classics. Note that St Peter addresses his discourse only to the men ; the women had no part in the government of the Church.
the scripture (την γραφην) In the singular, this generally refers to some particular passage of the Old Testament. Cf. Have you not read this scripture ? The stone which., etc. (St Mark xii. 10). This day is fulfilled this scripture in your ears (St Luke iv. 21). (See also St John vii. 38, X. 35, etc.)
The plural “ scriptures” generally applies to the sacred writings collectively. (See St Matt. xxi. 42 ; St Mark xii. 24 ; St Luke xxiv. 45; St John v. 39.)
must needs he fulfilled. St Peter here re-echoes the words of our Lord. Cf. The scriptures cannot be broken (St John x. 35). The Scriptures must be fulfilled, and they predicted Judas’ treachery, but it was so prophesied, not that it might come to pass, but because it was foreseen that the betrayal which the Holy Ghost made known by the mouth of David would come to pass (Beelen). In other words, the deed foreseen was the cause of the prophecy, and not the prophecy of the deed. This holds good of all the prophecies, and their fulfilment is the result of undesigned coincidence on the part of the human agents ; were it other- wise, man would no longer be a free agent. We cannot always reconcile the free agency of man with the foreknowledge of God, but we must accept it as an article of faith. It is impossible that finite human beings can understand all that an Infinite God can conceive ; and, moreover, by accepting His revelations, we offer Him the truest homage of our understanding.
the Holy Ghost spoke. The apostles knew now how to interpret the sacred Scriptures, since our Lord had explained to them, as to the disciples of Emmaus, in all the scriptures the things that were concerning him (St Luke xxiv. 27. See Ps. xl. 10).
by the mouth of David. The sacred writers were often the instruments of the Holy Spirit, but they did not always perceive the secondary application of their words to some future event, known only to God, and often they had no other intention than to treat of contemporary events.
the leader. St Luke relates in his gospel that Judas one of the twelve, went before them and drew near to Jesus, for to kiss him (xxii. 47), Judas both led the way and made known the opportune moment.
17 . Who was numbered. Better “ had been numbered ” (κατηριθμημενος )
had obtained part. Lit. “had obtained the lot” (τον κληρον). It had fallen to him as by lot, “not by nature, nor inherited from his family, as the Levitical priesthood fell to the posterity of Aaron, but by the pure condescension and favour of God” (a Lapide).
Verses 18 and 19. A few commentators take this passage as a parenthesis of the historian, but they are more generally accepted as part of St Peter’s discourse, with the exception of the name given to the field, since it is not probable that St Peter speaking in Aramaic would have needed to explain the meaning of the word “Haceldama” ; nor is it likely that this name was given to the field as soon as it was purchased, but only later when it became known to all the inhabitants of Jerusalem. The K.V., however, marks off the whole passage as a parenthesis.
18. hath possessed a field. St Matthew calls it “ the potter’s field,” and he speaks as though it were well knowm to the inhabitants of Jerusalem. There are two accounts of the death of Judas and the purchase of the field, and these are difficult to harmonise, as some details are evidently omitted by each historian. Compare the following passages : —
These apparent discrepancies have been reconciled as follows : —
(a) Judas proposed to purchase the field, and negotiated to that end, but the chief priests actually paid the purchase money, and, as this belonged to Judas, he may be said to have possessed the field,
(b) The Greek verb here rendered “ being hanged ” (πρηνης γενομενος ) would be better translated “ being precipitated headlong.”
(c) The field, first known as the “potter’s field,” was subsequently called Haceldama.
(d) Those who believed that our Lord was unjustly condemned probably called the field “Haceldama,” because it was purchased at the price of blood, while the Jews in general called it thus on account of Judas having hanged himself there.
of the reward of iniquity. The same expression is found in 2 Pet. ii. 13 which the Rheims Testament renders the reward of injustice (ἐκ μισθου της ἀδικιας ). This coincidence tends to strengthen the view that St Peter is the speaker here.
burst asunder. The original verb signifies a bursting accompanied with a loud noise. Probably the field was set apart for a burial-ground because it had been defiled by the suicide of Judas.
19. was called in their tongue etc., — i.e, in the Aramaic tongue. This explanation is by some thought to be an insertion by St Luke. On this subject Alford remarks: “I am disposed to regard both, i.e, verses 18 and 19, as belonging to Peter’s speech, but freely Græcised by Luke inserting into the speech itself the explanations “ in their tongue ” and “ that is to say the field of blood,” as if the speech had been spoken in Greek originally. This is much more natural than to parenthesize these clauses ; it is, in fact, what must be more or less done by all who report in a language different from that actually used by the speaker. The words and idioms of another tongue contain allusions and national peculiarities which never could have been in the mind of one speaking in a different language ; but the ear tolerates these, or easily separates them, if critically ex ercised ” (Alford, Gk. Test).
Haceldama. This word is sometimes written “ Akeldama ” (B.V.), but the aspirate is more correct, as the word is aspirated in the original Hebrew.
By “ strangers" commentators generally understand the Jews of the Dispersion, who having come to celebrate some feast at Jerusalem, might die there. Some, however, take these words as referring to pagans.
According to a local tradition, it lay south of Jerusalem, in the valley of Ennom, on the slope of the Hill of Evil Counsel. Clay still exists there, and is used by the potters to this day. The field was purchased for the trifling sum of thirty pieces of silver because it was unfit for tillage.
In the time of the Crusaders, the field was used as a burial-place for pilgrims, and a large vault, excavated on the traditional spot, is still used as a cemetery for the poor and fur strangers.
20. For it is written, etc. St Peter combines two quotations. The first as far as “ therein ” is from Ps. lxviii. 26. The remainder of the quotation is from Ps. cviii. 8. Both these psalms primarily referred to David’s trusted friend Achitophel, who leagued with Absalom against him (see 2 Kings xvii.), and afterwards hanged himself. The first passage is summarized from the Septuagint. In the R.V. the singular, “his habitation,” is used, but the plural, which the Vulgate retains, is found in the original, Let their habitation, etc. The second quotation is given literally. This psalm was considered so applicable to Judas that, in the ancient times, it was known as “ the Iscariot psalm.” The first of these psalms (lxviii.) is pre-eminently Messianic; it is quoted in the New Testament oftener than any other (with the exception of Ps. xxii.), e.g. —
St John quotes it three times.
(a) His disciples remembered that it was written : The zeal of thy house hath eaten me up (ii. 17).
(b) Jesus knowing that all things were nmv accomplished, that the scripture might be fulfilled, said: I thirst (xix. 28).
(c) Jesus therefore, when he had taken the vinegar, said : It is consummated (xix. 80).
St Paul also quotes from it : For Christ did not please himself, but as it is written ; The reproaches of them that reproached thee, fell upon me (Rom. xv. 3).
habitation. Originally the word here rendered “ habitation ’’ signified a shepherd’s hut (ἐπαυλις ) or sheep cote, whence it came to be used of any dwelling-place.
bishoprick. Lit. “ office or charge ” (ἐπισϲοπην). Note that St Peter speaks of the office of an apostle under three different names : — ministry (διακονια), apostleship (ἀποστολη) (verse 25), and bishoprick. We also find St Paul speaking of himself as a minister (see Eph. iii. 7) and he calls the elders of Ephesus bishops” (ἐπισϲοπους ), (ch. xx. 28) whence it is evident that these terms bishop and deacon were, in the earliest days of Christianity, often interchanged. Custom, however, gradually determined their use, and the terms, bishop, priest, and deacon, adopted from pre-Christian civil or religious offices, were finally definitely applied to the three degrees of the Christian hierarchy, which, as the Catholic Church teaches, were divinely appointed by Christ from the establishment of the Church. It is noteworthy that the Greek language, which was such a great instrument in the promulgation of the Gospel, has provided us with the distinctive names of the ecclesiastical grades.
21. who have companied with us, etc. It was essential that the apostles should be eye-witnesses of the life and miracles of Christ, and particularly of His Resurrection. Cf. You shall give testimony^ because you are with me from the beginning (St John xv. 27), and as, from the beginning of His public life, He had begun to gather around Him a little band of faithful disciples, it was possible to select two men who fulfilled the necessary conditions. (See Annot. on verse 8.)
came in and went out. A Hebraism signifying habitual daily intercourse. Cf. Moses said . ... I am this day a hundred and twenty years old, I can no longer go out and come in (Deut. xxxi. 2), By me, if any man enter in, he shall he saved, and he shall go in, and go out, and shall find pastures (St John x. 9).
22. Beginning from the baptism of John. St John began his public ministry six months before our Lord commenced His public life, and his chief theme was the speedy coming of the Messias, for which the baptism of penance was a preparation. Consequently, St Matthias must have been one of the Baptist’s disciples, and an eye-witness with the apostles of our Lord’s public ministry. To St Paul, that he too might be a witness of the Resurrection, an apparition was granted. Cf. And last of ally he was seen also by me, as by one born out of due time (1 Cor. XV. 8).
The time here specified from the baptism of John till the Ascension corresponds exactly with the limits of our Lord’s public life as given in the gospels, all of which relate the mission of the Baptist before entering upon the incidents connected with our Lord's Ministry.
Two-— St Mark and St Luke — end with the Ascension, which St Matthew takes for granted, but does not record, while St John omits, on principle, what is recorded by the Synoptists.
23. they appointed two. It would seem as though all the brethren, as well as the Eleven, took part in choosing the two candidates.
Joseph called Barsabas. We know nothing of him except from a tradition handed down by Eusebius (His. Eccles.y iii. 39), in which he quotes Papias, who affirms that Barsabas, having taken a deadly poison, was preserved miraculously from any evil results. There is also a tradition that both Joseph and Matthias were chosen from the Sevcnty-two disciples. Barsabas is a patronymic like Bar-Tholomew, and hence it signifies “ son of Sabas ” or Seba. The exact meaning of the name is not known, for, as Lightfoot remarks, Saba “agrees with so many Hebrew words,” and may mean “ conversion,” “ oath,” or “ quiet.” ’'I'here is a Judas Barsabas mentioned in ch. xv. 22, and it is possible that this Judas and Joseph were brothers.
Justus. This is a Roman surname, which was also given to St James the Less.
This cognomen shews that Barsabas was a diligent observer of the Law. Cf. They were both just before God, walking in all the commandments and justifications of the Lord without blame (St Luke i. 6).
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👈 In this image, Matthias is portrayed with an axe, perhaps a reference to his martyrdom. One tradition maintains that Matthias was stoned at Jerusalem by the Jews, and then beheaded (cf. Tillemont, “ Mémoires pour servir à l'histoire eccl. des six premiers siècles ” I, 406-7).
24. Thou, Lord. Although God the Father is also addressed as Lord, (see infra, iv. 29), yet it is probable that St Peter is here addressing the risen Saviour, who had chosen the Twelve. Cf. He called unto him his disciples ; and he chose twelve of them (whom also he named apostles) (St Luke vi. 13).
who knowest the hearts. This is expressed by one word in Greek, “ the heart-knower ” (καρδιογνωστα). That Jesus, as man, knew the human heart, is seen from various passages of the Scriptures.
Cf. knew what was in man (St John ii. 26). Jesus knew from the beginning who they were that did not believe and who he was that would John vi. 66). Evidently as God, He is omniscient, and God knoweth the hearts (infra, xv) St Luke probably only gives a summary of St Peter’s prayer, as also of his discourse.
shew whether. “ Two were chosen by the judgments of men ; and of these two, one was elected by the judgment of God ” (St Aug.).
“ Whether” is an archaic word for “ which of the two.”
hast chosen. They say not ‘‘choose,” but, “show the chosen one,” knowing that all things were foreordained of God (St Jn. Ghrys.).
25. the place. The “lot” (κληρον), as in verse 17. From this word “cleros” we derive the word “ clergy.” The ministers of the Church are called “clergy,” because they are the lot or portion of the Lord, or because the Lord is their inheritance or lot (St Jerome).
to his own place. Judas went to hell, the place of the “son of perdition.”
This was the common phrase in the apostolic times for the next world, either heaven or hell. Thus St Clement of Rome writes: “ Peter having suffered martyrdom, went to his due place in glory ” ; and St Polycarp, in his epistles to the Philippians, says that “ the apostles and martyrs were with their Lord in their due place.” Also the Rabbis ex-plained “ Balaam went to his own place,” by which they meant Gehenna. Hence by his deeds each one prepares “ the home of his eternity,” each at the hour of death “ goes to his owu place.”
by transgression fallen. Lit. “ fell away ” (παρεβη). It is expressed by one word in the original.
26. they gave them lots. It was customary to inscribe the name of each candidate on a separate tablet and then to shake these tablets well in a vessel or the corner of a mantle. The first tablet drawn, or shaken out, shewed who was chosen. Cf. Lots are cast into the lap, but they are disposed of by the Lord (Prov. xvi. 33).
numbered with. Lit. “ counted in together with ” (συγκατεψηφισθη).
with the eleven apostles. The apostolic college was once more complete, and each one persevered and gave his life for the Gospel, with the exception of St John, the martyr in will but not in deed.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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