[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 XIII : 13-41
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[14] But they passing through Perge, came to Antioch in Pisidia: and entering into the synagogue on the sabbath day, they sat down.
[15] And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.
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| St Paul. J-J Tissot.1886-94.Brooklyn Museum. |
[17] The God of the people of Israel chose our fathers, and exalted the people when they were sojourners in the land of Egypt, and with an high arm brought them out from thence,
[18] And for the space of forty years endured their manners in the desert.
[19] And destroying seven nations in the land of Chanaan, divided their land among them, by lot,
[20] As it were, after four hundred and fifty years: and after these things, he gave unto them judges, until Samuel the prophet.
[21] And after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.
[22] And when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my wills.
[23] Of this man's seed God according to his promise, hath raised up to Israel a Saviour, Jesus:
[24] John first preaching, before his coming, the baptism of penance to all the people of Israel.
[25] And when John was fulfilling his course, he said: I am not he, whom you think me to be: but behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
[26] Men, brethren, children of the stock of Abraham, and whosoever among you fear God, to you the word of this salvation is sent.
[27] For they that inhabited Jerusalem, and the rulers thereof, not knowing him, nor the voices of the prophets, which are read every sabbath, judging him have fulfilled them.
[28] And finding no cause of death in him, they desired of Pilate, that they might kill him.
[29] And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.
[30] But God raised him up from the dead the third day:
[31] Who was seen for many days, by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.
[32] And we declare unto you, that the promise which was made to our fathers,
[33] This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son, this day have I begotten thee.
[34] And to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David faithful.
[35] And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.
[36] For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers, and saw corruption.
[37] But he whom God hath raised from the dead, saw no corruption.
[38] Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things, from which you could not be justified by the law of Moses.
[39] In him every one that believeth, is justified.
[40] Beware, therefore, lest that come upon you which is spoken in the prophets:
[41] Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.
[13] Et cum a Papho navigassent Paulus, et qui cum eo erant, venerunt Pergen Pamphyliae. Joannes autem discedens ab eis, reversus est Jerosolymam. [14] Illi vero pertranseuntes Pergen, venerunt Antiochiam Pisidiae : et ingressi synagogam die sabbatorum, sederunt. [15] Post lectionem autem legis, et prophetarum, miserunt principes synagogae ad eos, dicentes : Viri fratres, si quis est in vobis sermo exhortationis ad plebem, dicite.
[16] Surgens autem Paulus, et manu silentium indicens, ait : Viri Israelitae, et qui timetis Deum, audite : [17] Deus plebis Israel elegit patres nostros, et plebem exaltavit cum essent incolae in terra Aegypti, et in brachio excelso eduxit eos ex ea, [18] et per quadraginta annorum tempus mores eorum sustinuit in deserto. [19] Et destruens gentes septem in terra Chanaan, sorte distribuit eis terram eorum, [20] quasi post quadringentos et quinquaginta annos : et post haec dedit judices, usque ad Samuel prophetam.
[21] Et exinde postulaverunt regem : et dedit illis Deus Saul filium Cis, virum de tribu Benjamin, annis quadraginta : [22] et amoto illo, suscitavit illis David regem : cui testimonium perhibens, dixit : Inveni David filium Jesse, virum secundum cor meum, qui faciet omnes voluntates meas. [23] Hujus Deus ex semine secundum promissionem eduxit Israel salvatorem Jesum, [24] praedicante Joanne ante faciem adventus ejus baptismum poenitentiae omni populo Israel. [25] Cum impleret autem Joannes cursum suum, dicebat : Quem me arbitramini esse, non sum ego, sed ecce venit post me, cujus non sum dignus calceamenta pedum solvere.
[26] Viri fratres, filii generis Abraham, et qui in vobis timent Deum, vobis verbum salutis hujus missum est. [27] Qui enim habitabant Jerusalem, et principes ejus hunc ignorantes, et voces prophetarum, quae per omne sabbatum leguntur, judicantes impleverunt, [28] et nullam causam mortis invenientes in eo, petierunt a Pilato, ut interficerent eum. [29] Cumque consummassent omnia quae de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento. [30] Deus vero suscitavit eum a mortuis tertia die :
[31] qui visus est per dies multos his, qui simul ascenderant cum eo de Galilaea in Jerusalem : qui usque nunc sunt testes ejus ad plebem. [32] Et nos vobis annuntiamus eam, quae ad patres nostros repromissio facta est : [33] quoniam hanc Deus adimplevit filiis nostris resuscitans Jesum, sicut et in Psalmo secundo scriptum est : Filius meus es tu, ego hodie genui te. [34] Quod autem suscitavit eum a mortuis, amplius jam non reversurum in corruptionem, ita dixit : Quia dabo vobis sancta David fidelia. [35] Ideoque et alias dicit : Non dabis sanctum tuum videre corruptionem.
[36] David enim in sua generatione cum administrasset, voluntati Dei dormivit : et appositus est ad patres suos, et vidit corruptionem. [37] Quem vero Deus suscitavit a mortuis, non vidit corruptionem. [38] Notum igitur sit vobis, viri fratres, quia per hunc vobis remissio peccatorum annuntiatur, et ab omnibus quibus non potuistis in lege Moysi justificari, [39] in hoc omnis qui credit, justificatur. [40] Videte ergo ne superveniat vobis quod dictum est in prophetis :
[41] Videte contemptores, et admiramini, et disperdimini : quia opus operor ego in diebus vestris, opus quod non credetis, si quis enarraverit vobis.
Notes
13. they that were with him. Lit. “they that were about Paul” (οἱ περι Παυλον). The same expression occurs in St John, where many are said to have come “about” Martha and Mary (περι Μαρθαν και Μαριαν) to comfort them (xi. 19). St Paul now takes precedence, and wherever the two names are coupled, with two exceptions (xiv. 13, xv. 25), Paul stands first (see xiii. 46, xv. 2, 22, 35).
had sailed. St Luke uses the correct technical term (ἀναχθεντες ) for sailing out of the harbour into the open sea. The verb (derived from ἀνα, “ up ” and ἀγω “ to lead,” in the passive) is used of putting out to sea, because the vessel appears to be carried up as she recedes from the land.
As regards the season when Paul and his companions set sail, Conybeare and Howson write : “ Now we may well suppose that he might sail from Seleucia to Salamis at the beginning of spring. In that age and in those waters the commencement of a voyage was usually determined by the advance of the season. The sea was technically said to be 'open' in the month of March. If St Paul began his journey in that month, the lapse of two months might easily bring him to Perga, and allow sufficient time for all that we are told of his proceedings at Salamis and Paphos. If we suppose him to have been at Perga in May, this would have been exactly the most natural time for a journey to the mountains. Earlier in the spring, the passes would have been filled with snow. In the heat of summer the weather would have been less favourable for the journey. In the autumn the disadvantages would have been still greater, from the approaching difficulties of winter ” (Life and Epistles of St Paul, vol. i. p. 177).
Another reason why these authors conclude that the apostle set out In the spring is that in the month of May the inhabitants of the hot plains migrate with their cattle to the highlands, and St Paul, with his companions, may have joined one of these caravans, as a protection against robbers.
they came to Perge. “ They sailed into the deep bight of Attaleia, and up the broad and, in those days, navigable stream of the Oestrus, and anchored under the cliffs, which were crowned by the acropolis of the bright Greek city and the marble pillars of its celebrated temple of Artemis” (Farrar, Life and Work of St Paul, p. 201).
St Paul preached in this city on his return (see xiv. 24). Perge, the capital of Pamphylia, was situated on the right bank of the river Cestrus, about seven and a half miles from the mouth of the river. Hence, as the little company sailed up the river, they had the city on their left hand. The town, which was walled on three sides and protected hy a mountain range on the north, was inhabited by Greeks, Like all Grecian cities, it boasted of its temples, theatres, and stadium. The temple of Diana (or Artemis), built on an eminence, was seen in the distance. A wide road, ornamented with colonnades, ran from east to west, and divided the city into two sections. The modern town is known as Eski Kalessi. Vessels plied continually between Paphos and Perge in the favourable seasons.
Pamphylia. This imperial province lay between Cilicia on the east and Lycia on the south. The name signifies “ all-tribe land.”
John departing, etc. St Luke gives no reason for his departure, but we know that he did not leave with St Paul’s consent, and in consequence the apostle on his second journey refused to have him as a companion. This incident was subsequently overlooked, and various passages shew that St Paul was quite reconciled to John Mark some time later, for they were together when St Paul wrote his epistles to the Colossians and to Philemon. Cf. Aristarchus my fellow-prisoner saluteth you, and Mark, the cousin-german of Barnabas (Col. iv. 10. See also Philemon 24.)
Various conjectures have been put forth as to why John Mark returned to Jerusalem ; a few are subjoined.
(a) He did not find the ministry among the Gentiles congenial.
(b) He feared the hardships and perils of the enterprise.
(c) As the famine prevailed in Jerusalem at this time, he was uneasy about his mother.
There are only two other references to John Mark in the Acts, viz. in ch. xii. 12, 25, and in xv. 37.
14. passing through. They journeyed through the city from south to north.
Antioch in Pisidia. Pisidia, a Roman colony, lay north of Pamphylia. The city of Antioch was built on the northern frontier of Phrygia, in the uplands of the Taurus range. The journey from Perge to Antioch covered a distance of about one hundred miles.
on the sabbath-day. It is not necessary to suppose that this was the very day of their arrival. On the contrary, we may conclude that St Paul and his companions avoided travelling on the sabbath-day, in order not to offend Jewish prejudices by exceeding a distance of a thousand cubits.
they sat down. St Paul was a former Sanhedrist and a pupil of Gamaliel ; Barnabas was a Levite ; hence they may have taken their places among those reserved for teachers of the Law. Or perhaps they simply sat among the people, and the rulers, having heard of their arrival, invited them to address the assembly.
In Judea, preachers sat while explaining the Scriptures (see St Luke iv. 20). In the synagogues of the Dispersion, they followed the Greek custom and spoke standing. “ It is well known that the Jews treat those who visit their synagogues with great courtesy. In those we visited in Jerusalem, Constantine, and Livourne, we were given a place of honour, and they offered us books that we might join in the service. They were careful, however, to present them upside down, in order to ascertain if we knew any Hebrew” (Mgr. le Camus).
15. the reading of the law and the prophets. The order of the synagogue services was as follows : —
1. Certain prayers read by the Sheliach, during which the people stood.2. The Parashah, or reading of a passage from the Law in Hebrew. This was interpreted to the people.3. The Haphtorah, or reading and interpretation of a passage from the prophets (see St Luke iv. 16, 17).4. The Midrash, or sermon. Eminent laymen were often asked to preach, and even the rulers of a synagogue were notalways chosen from the family of Aaron or the tribe of Levi.
Originally, only the Law was read in the public services of the synagogue, but when the tyrant Antiochus Epiphunes forbade the reading of the Law, lessons from the prophets were substituted. This continued till the time of the Machabees when the Jews, having regained their freedom, resumed the practice of reading the Law without discontinuing the lesson from the prophets. Thus the people were familiar with the chief prophecies.
exhortation. (παρακλησεως) This Greek word is sometimes rendered “consolation” (see ch. iv. 36). . Cf. And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words (Heb. xiii. 22).
16. with his hand bespeaking silence, etc. See Annot. on ch. xii. 17.
you that fear God. This was addressed to the proselytes of the gate, i.e. those who kept the moral law of Moses, but who were not circumcised. Josephus makes the same distinction between Jews and Gentile converts (Ἰουδαιοι και σεβουμενοι). Circumcised Gentiles were regarded as Jews, according to Kuinoel.
17. of the people. Most Greek codices read ‘‘of this people” (του λαου τουτου), and Grotius suggests that as St Paul said these words, he pointed out the Jews to the Pisidian proselytes (Hoc dicit Pisidis, Judaeos digito monstrans). The apostle here refers to the days when the knowledge of the true God was confined to the Jews.
exalted the people. This is probably a reference to the words found in Isaias : I have brought up children and exalted them (i. 2). This exalting consisted in God’s blessing the people during their sojourn in Egypt and increasing their numbers and strength, so that, from Jacob’s seed, there sprang a great nation.
Some commentators explain these words as referring to the honours conferred on Joseph by Pharao and the miracles worked by Moses before the Exodus; but this explanation does not harmonize with the context, since Pharao honoured Joseph even before the Israelites went into Egypt, whereas, during all their sojourn, his successors oppressed them. Nor can St Paul have had the miracles of Moses in view, for he makes special allusion to them in the context, “ with an high arm,” etc.
sojourners. Those who reside as strangers in a town, and consequently have no civic privileges.
St Peter speaks of the span of our life as a “ sojourning.” Cf. Converse in fear during the time of your sojourning here (1 St Pet. i. 17). Again in the same epistle, he speaks of Christians as “ strangers (i.e. sojourners) and pilgrims ” (ii. 11).
high arm. A Hebraism denoting the powerful intervention of God, in this case shewn by the miracles of Moses. The expression occurs frequently in the Old Testament, e.g. I am the Lord who will bring you out from the work-prison of the Egyptians, and will deliver you from bondage, and redeem you with a high arm, and great judgments (Exod. vi. 6).
“ The figure was probably originally suggested to Moses and the children of Israel by the familiar hieroglyph which represents ‘ Might ’ by two outstretched arms. ’’
18. the space of forty years. This is always the number of years assigned to the journeying through the desert, e.g. —
(a) The children of Israel ate manna forty years, till they came to a habitable land (Exod. xvi. 86).
(b) Your children shall wander in the desert forty years (Num. xiv. 83).
endured their manners. (ἐτροποφορησεν). This reading is found in B, D, H, L, P, and some cursives. Another reading (ἐτροφοφορησεν), “ he sustained them ” (i.e. he bore them as a nursing-father bears his children) is found in A, E, some cursives, the Sahadic, Coptic, and other versions. The same thought is found in Deuteronomy. Cf. And in the wilderness . . . the Lord thy God hath carried thee, as a man is wont to carry his little son (i. 31). The two Greek words only differ by one letter, and this close resemblance probably led to the substitution of one for the other.
Though the reading of the Vulgate is confirmed by history, the second reading harmonizes better with the thread of St Paul's discourse, for his intention was evidently to call attention to the mercies of God towards His people Israel, rather than to recall their shortcomings. The former of the two readings (“ He bare their manners ”) has the best manuscript authority, the latter (“ He sustained them ”) suits the sense better.
19. destroying seven nations. The seven most powerful tribes inhabit-ing Canaan. Moses thus enumerates them : When the Lord thy God shall have brought thee into the land, which thou art going in to possess, and shall have destroyed many nations before thee, the Hethite, and the Gergezite, and the Amorrhite, and the Chanaanite, and the Pherezite, and the Hevite, and the Jebusite, seven nations much more numerous than thou art, and stronger than thou (Deut. viii. 1).
divided their land . . .. by lot. Another better supported reading is, “ He gave them their land for an inheritance ” (κατεκληρονομησεν instead of κατεκληροδοτησεν). These two words have much the same meaning, however, and are frequently interchanged in the Septuagint. The promised land was divided by lot among the Israelites, as God had commanded (see Jos. xiv. 2).
20. As it were after four hundred and fifty years : and after these things, etc. There is another reading which places “ after these things ” before “ as it were four hundred years ” etc. According to the former, the four hundred and fifty years refers to the interval between the birth of Isaac and the entry into the land of Canaan. This reading has excellent MSS. authority, (A, B, C, D, and the Latin, Coptic, and Armenian Versions), and it harmonizes with the received chronology.
The period may be approximately distributed as follows:—
From the birth of Isaac to the Exodus 400 years.From the Exodus to the entry into Canaan 40 yearsFrom the entry until the final couquest 10 years
450
St Paul does not attempt to give the exact figures, since he prefixes the word ως , “ as it were.”
In 3 Kings vi. 1 we find four hundred and eighty years given as the period between the Exodus and the fourth year of Solomon’s reign. This period of four hundred and eighty years does not coincide with the four hundred and fifty years mentioned by St Paul, although they both include the forty years in the desert and the ten years of conquest before the distribution of the land among the tribes.
The second reading, which refers the four hundred and fifty years to the interval between Josue and Samuel, is much more difficult to justify, as the subjoined table shews. It is taken from data furnished by the Old Testament and by Josephus (Antiq., vi. 14, 9 ; v. 1, 20.)
The journey through the wilderness 40 yearsJoshua’s period of government 25 years (from Josephus)Saul’s reign 40 years (from Josephus)David’s reign 40 years (from Josephus)Part of Solomon’s reign 4 years
149
This leaves us three hundred and thirty-one years as the time when the judges ruled, whereas Josephus assigns four hundred and forty-three years to this period (see Antiq., viii. 3. 1, x. 8, 5). If the second reading be correct, then St Paul, in giving four hundred and fifty as an approximation, agrees with the rabbinical traditions as recorded by Josephus, though neither of these periods would harmonize with 3 Kings vi. 1. Josephus’ chronology is far from consistent, and many contradictions might be cited.
Samuel the prophet. See Annot. on ch. iii. 24.
21. after that,— i.e. from that point of time. The Israelites asked for a king when Samuel was advancing in age. They based their request on the unsatisfactory conduct of Samuel’s sons.
Cf. And it came to pass when Samuel was old, that he appointed his sons to be judges over Israel .... And his sons walked not in his ways, but they turned aside after lucre, and took bribes, and perverted judgment. Then all the ancients of Israel being assembled, came to Samuel to Ramatha and they said to him: Behold thou art old, and thy sons walk not in thy ways ; make us a king to judge us, as all nations have (1 Kings viii. 1. 3, 4 , 6.)
they desired. Better, “ they asked for ” (ἠτησαντο).
of the tribe of Benjamin, St Paul belonged to this tribe (see Rom. xi. 1 ; Phil, iii. 6).
There are only two others whose tribe is given in the New Testament.
Anna of the tribe of Aser (St Luke ii. 30), and Barnabas a Levite (supra, iv. 86).
forty years. The length of Saul’s reign is not explicitly given in the Old Testament, but Josephus states that he reigned eighteen years before the death of Samuel and twenty-two after it (Antiq., vi. 14. 9). This was evidently the Jewish tradition.
22. when he had removed him. This may mean by death or by deposition. Although an anointed king, David did not reign until after Saul’s death.
I have found, etc. This quotation is combined from three passages from the Old Testament : —
(a) I have found David my servant ; with my holy oil I have anointed him (Ps. lxxxviii. 21).
(b) The Lord hath sought him a man according to his own heart (1 Kings xiii. 14.)
(c) The Lord hath rent the kingdom of Israel from thee this day, and hath given it to thy neighbour, who is better than thou (1 Kings xv. 28).
As Rosenmüller observes : Jewish writers and orators whom St Paul here imitates frequently gave as one quotation passages which were drawn from different parts of the Old Testament.
according to my own heart, — i.e. such as God desired, one who would do His will. Saul failed to accomplish God’s designs, whereas David, in spite of his sins as a private individual, ruled the Israelites wisely, and preserved them from idolatry.
23. Of this man’s seed. One of the Messianic titles was “ Son of David.” St Paul passes from David to David’s seed, Jesus the Messias, whose name he boldly pronounces.
It could not have been unknown to many of his hearers, since on the day of Pentecost Phrygians and Pamphilians were present in Jerusalem.
according to his promise. There were many such promises in the Old Testament, e.g. — The Lord hath sworn truth to David, and he will not make it void, of the fruit of thy womb I will set upon thy throne (Ps. cxxxi. 11).
raised up. Better, “ brought ” as in most codices and many
cursives. The same verb (ἠγαγη) “I bring” is found in the prophecy from Zacharias, quoted above.
24. John first preaching. The Greek verb employed here originally signified to proclaim as a herald before a king, and this fittingly applies to the Precursor of the Messias. John was acknowledged as a prophet. Cf. For all men counted John that he was a prophet indeed (St Mark xi. 32). Also, some twenty-five years after the death of the Baptist, St Paul found twelve of the Precursor’s disciples at Ephesus. Hence the apostle speaks of St John’s mission as a fact well known to his audience.
On this verse Mgr. le Camus remarks : This is one of the rare passages of the apostolic discourses where we find a reference to an incident mentioned in the gospels. The expression ‘before the face of ’(προ ποσωπου) reminds us of Zachary’s words (see St Luke i, 76), and the declaration of the Precursor recalls St Mark i. 7 ; St Matt. iii. 11 ; St Luke iii. 16. The Baptist's words, here cited, anticipate what the fourth Evangelist will record later (see St John i. 19-27), (L'œuvre des Apôtres, tome ii. p. 43).
his coming. Lit. “ of his entering ” ().
the baptism of penance. Not the Sacrament of Baptism, which was not as yet instituted, but a penitential rite to prepare the Jews for the preaching of Christ. The baptism of penance could not take away sin. When the Baptist’s disciples became Christians, they were re-baptized.
Cf. And he said : In what then were you baptized ? Who said : In John's baptism. Then Paul said: John baptized the people with the baptism of penance, saying that they should believe in him who was to come after him, that is to say, in Jesus. Having heard these things, they were baptized in the name of the Lord Jesus (Acts xix. 3, 4, 6). See also Annot. on ch. ii. 38).
25. fulfilling his coursce — i.e. his mission as Precursor.
I am not he, whom you think etc. The R.V. gives this as an interrogation, “ What suppose ye that I am ? I am not he.” This rendering is more in accordance with the Greek.
A passage from St Luke’s gospel throws a light on this verse : And as the people were of opinion, and all were thinking in their hearts of John, that perhaps he might be the Christ ; John answered, saying unto all ; I indeed baptize you with water ; but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose ; he shall baptize you with the Holy Ghost, and with fire (iii. 15-16).
26. to you. Some MSS. read “ to us.”
27. they that inhabited Jerusalem. The Jews of the Dispersion had not compassed the death of Christ. This verse may be thus paraphrased “ The inhabitants of Jerusalem and their rulers, not knowing Christ to be the Messias, and not understanding the prophecies, put Him to death, and thus unconsciously they fulfilled these very prophecies. ”
not knowing him, St Paul extenuates their crime.
the voices of the prophets. The prophecies concerning the Messias, uttered by the prophets.
28. finding no cause. Pilate had declared openly, I find no cause of death in him (St Luke xxiii. 22). Although the Jews brought the charges of blasphemy and sedition against Christ, they were unable to prove them, and He was finally convicted by His own words, when He declared Himself to be the Son of God.
29. all things that were written, etc. Especially those prophecies concerning His sufferings and death (see Isa. liii. ; Zach. xi. 12-13).
taking him down. All the details of the Crucifixion and burial are ascribed to the rulers, because they were the instigators of the crime. The Roman soldiers were but their agents.
30. But God raised him. Note the contrast — the treatment Jesus received from men, the honour He received from God.
31. many days. The great forty days between the Resurrection and the Ascension. During this time Jesus was not always with His disciples, but He manifested Himself to them from time to time.
by them who came up, etc. This refers probably to these Galilean disciples who came up with Christ on His last journey to Jerusalem, and therefore included the apostles, the ministering women, and others of the one hundred and twenty disciples who saw Him ascend. On one occasion, after His Resurrection, He was seen by five hundred in Galilee, and some of these had doubtless accompanied Him to Jerusalem.
his witnesses to the people. Some eye-witnesses bore their testimony privately in their own respective circles, while the apostles were the accredited public witnesses.
to the people, — i.e. to the Jews (προς τον λαον).
33. this same, — i.e. this same promise.
to our children. This is the best supported reading. There is another which reads “ unto us their children.” St Peter had declared the same truth (see supra, ii. 39).
raising up, — sc. from the dead, but better, “ having raised up ” (ἀναστησας ).
second psalm. Some MSS. give ‘‘ first,” possibly because the first psalm was regarded as an introduction to the Psalter, and consequently the second psalm was considered the real commencement of the book.
The sacred writers very rarely give any reference when quoting the Scriptures.
34. not to return now any more. The sense is, “ not hereafter to see corruption.” Thus St Paul explains in his epistle to the Romans : Christ rising again from the dead, dieth now no more, death shall no more have dominion over him (vi, 9). Jesus did not see corruption after His death, and as He was never to die again He could not see it.
the holy things of David faithful. The Greek word here rendered “ holy things” (τα ὁσια) is sometimes translated by “mercies.” This passage means ‘‘ the holy promises made sure to David.”
35. in another'place. In Psalm xv. 10. St Peter had quoted this psalm in his sermon on the day of Pentecost (see ii. 31). St Paul now proceeds to prove that David could not have spoken thus of himself, since he died and saw corruption.
36. served in his generation. “ David ministered on earth to his own generation, and died ; but Christ ministers to all generations. He died and rose again, and liveth for evermore, in order that all generations may live for ever, and He ministers in heaven, being “ a Priest for ever ” (Psalm cix. 4), seeing “ He ever liveth to make intercession for us ” (Wordsworth, p. 68.)
slept. Death is often spoken of in the Scriptures as a sleep (see ch. vii. 59).
Cf. Those who have slept through Jesus will God bring with him .... we who are alive who remain unto the coming of the Lord, shall not prevent them who have slept (1 Thess. iv. 13-14).
laid unto his fathers. “ An expression derived from the Old Testament (as Gen, xlix. 29, xxv. 9 ; Judges ii. 10), in which there is an allusion to those vast caves or subterraneous vaults in which the Hebrews (as also the Egyptians, Babylonians, and other Oriental nations) used to deposit the dead of a whole family or race ; sometimes arranged in recesses by the side of the vault, and sometimes laid upon each other, until the place was quite full of bodies ” (Bloomfield, Greek Testament, in h. 1.).
38. through him forgiveness of sins is preached, etc. St Paul concludes his discourse by proclaiming the universality of salvation, and pointing out that the Law was inadequate to justify men, — e.g. the sacrifices oi the Old Law could not atone for sin, as they were only types of the one true sacrifice of Christ on the cross.
he justified. To be free from grievous sin, and consequently pleasing to God. This is what the Catechism explains as “ a state of grace.”
39. In him every one, etc. This is the great doctrine which characterized St Paul’s teaching — justification by faith in Christ, i.e. by that living faith which is fruitful in good works.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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