St Peter's visit to Cesarea

[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 :  17-33

Joppe, Apollonia and Cesarea are highlighted.
See Note on verse 23.

[17] Now, whilst Peter was doubting within himself, what the vision that he had seen should mean, behold the men who were sent from Cornelius, inquiring for Simon's house, stood at the gate. 

[18] And when they had called, they asked, if Simon, who is surnamed Peter, were lodged there. 

[19] And as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee. 

[20] Arise, therefore, get thee down and go with them, doubting nothing: for I have sent them.

[21] Then Peter, going down to the men, said: Behold, I am he whom you seek; what is the cause for which you are come? 

[22] Who said: Cornelius, a centurion, a just man, and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house, and to hear words of thee. 

[23] Then bringing them in, he lodged them. And the day following he arose, and went with them: and some of the brethren from Joppe accompanied him. 

[24] And the morrow after, he entered into Caesarea. And Cornelius waited for them, having called together his kinsmen and special friends. 

[25] And it came to pass, that when Peter was come in, Cornelius came to meet him, and falling at his feet adored.

[26] But Peter lifted him up, saying: Arise, I myself also am a man. 

[27] And talking with him, he went in, and found many that were come together. 

[28] And he said to them: You know how abominable it is for a man that is a Jew, to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean. 

[29] For which cause, making no doubt, I came when I was sent for. I ask, therefore, for what cause you have sent for me? 

[30] And Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour, and behold a man stood before me in white apparel, and said:

[31] Cornelius, thy prayer is heard, and thy alms are had in remembrance in the sight of God. 

[32] Send therefore to Joppe, and call hither Simon, who is surnamed Peter: he lodgeth in the house of Simon a tanner, by the sea side. 

[33] Immediately therefore I sent to thee: and thou hast done well in coming. Now therefore all we are present in thy sight, to hear all things whatsoever are commanded thee by the Lord.

 [17] Et dum intra se haesitaret Petrus quidnam esset visio, quam vidisset : ecce viri qui missi erant a Cornelio, inquirentes domum Simonis, astiterunt ad januam. [18] Et cum vocassent, interrogabant, si Simon, qui cognominatur Petrus, illic haberet hospitium. [19] Petro autem cogitante de visione, dixit Spiritus ei : Ecce viri tres quaerunt te. [20] Surge itaque, descende, et vade cum eis nihil dubitans : quia ego misi illos.

[21] Descendens autem Petrus ad viros, dixit : Ecce ego sum, quem quaeritis : quae causa est, propter quam venistis? [22] Qui dixerunt : Cornelius centurio, vir justus, et timens Deum, et testimonium habens ab universa gente Judaeorum, responsum accepit ab angelo sancto accersire te in domum suam, et audire verba abs te. [23] Introducens ergo eos, recepit hospitio. Sequenti autem die surgens profectus est cum illis; et quidam ex fratribus ab Joppe comitati sunt eum. [24] Altera autem die introivit Caesaream. Cornelius vero exspectabat illos, convocatis cognatis suis, et necessariis amicis. [25] Et factum est cum introisset Petrus, obvius venit ei Cornelius, et procidens ad pedes ejus adoravit.

[26] Petrus vero elevavit eum, dicens : Surge, et ego ipse homo sum. [27] Et loquens cum illo intravit, et invenit multos qui convenerant : [28] dixitque ad illos : Vos scitis quomodo abominatum sit viro Judaeo conjungi, aut accedere ad alienigenam : sed mihi ostendit Deus neminem communem aut immundum dicere hominem. [29] Propter quod sine dubitatione veni accersitus. Interrogo ergo, quam ob causam accersistis me? [30] Et Cornelius ait : A nudiusquarta die usque ad hanc horam, orans eram hora nona in domo mea, et ecce vir stetit ante me in veste candida, et ait :

[31] Corneli, exaudita est oratio tua, et eleemosynae tuae commemoratae sunt in conspectu Dei. [32] Mitte ergo in Joppen, et accersi Simonem, qui cognominatur Petrus : hic hospitatur in domo Simonis coriarii juxta mare. [33] Confestim ergo misi ad te : et tu benefecisti veniendo. Nunc ergo omnes nos in conspectu tuo adsumus audire omnia quaecumque tibi praecepta sunt a Domino.

Notes

    17. Peter was doubting within himself. Better, “ was much perplexed ” (διηπορες ).St Peter in his vision had received a command, Kill and eat, and had heard a general principle laid down. That which God hath cleansed, etc. Evidently he was no longer to make any distinction between clean and unclean meats, but he saw the Jewish converts would find this difficult to accept; also he sought to fathom the secondary application of the vision.

    He had not the least doubt about the reality of the supernatural communication, and while he was pondering, the messengers arrived, from whom he received an explanation of his vision. “ God was providing His own commentary on the text ; it was a commentary of facts.”

    at the gate. At the gate of the porch, which led into the inner court.

    18. had called. Better, “ having called out” (φωνησαντες ). They did this to call the attention of one of the inmates, for, as these men were devout Gentiles, they respected the customs of the Jews, and refrained from entering the house for fear of defiling it. Then, having succeeded in bringing some one out of the house, they ‘‘ proceeded to ask ” (ἐπυνθαναντο) “ Is Peter lodging here ? ” (ξενιζεται). While they were seeking to ascertain if they had come to the right place, the Holy Spirit announced their arrival to Peter.

    19. was thinking of the vision. He was considering the question in all its aspects (διενθυμουμενου).

    the Spirit said. See Annot. on viii. 29. This was evidently a command given interiorly, and not audibly to the ear. St Peter was now regaining consciousness, and the words no longer seem to come from heaven. We rarely find the words “ the Spirit ” without the epithet ‘‘ holy.”

    Another example of this rarer use is seen in ch. xi. 12. We have here another proof of the Divine Personality of the Holy Spirit. Throughout the Acts, great stress is laid an the direct intervention of the Holy Ghost.

    20. therefore. More exactly “but” (ἀλλα). We have here an ellipsis, as there is nothing corresponding to this “but.’’ The sense is, “ Behold men seek thee ; thou wilt doubt whether it is lawful to go with them, hut arise and go down. The adversative force evidently refers to the objections which St Peter might make to the messengers.

    get thee down. A Hebraism. Cf. And Saul said to the Cinite : Go, depart and get thee down from Amalec (1 Kings, xv. 6). St Peter could descend by the exterior steps without entering the house, and so meet the men without the gate.

    go with them. The Holy Spirit does not name the place. St Peter is to learn that from the messengers sent by Cornelius.

    doubting nothing. Lit. “ making no distinction ” (μηδεν διακρινομενος), whence the derived meaning of not hesitating or doubting.

    I have sent them. The angel who gave the command and Cornelius who sent the messengers were but the human instruments, chosen to declare what the Holy Ghost desired to communicate. In this narrative the overruling of Providence is wonderfully brought into relief by the various coincidences.

    21. Then Peter .... said: Behold I am, etc. By presenting himself thus unexpectedly, St Peter gives the messengers confidence, and the consolation of having succeeded in their search, while, for their part, they enlighten St Peter concerning the meaning of the vision.

    22. Cornelius . . . . a just man, etc. The character is the same as that given in verse 2.

having good testimony. For his piety and almsdeeds.

    the nation of the Jews. The good reputation of Cornelius was known, not only to his compatriots of Cesarea, but to the whole Jewish people. The speaker, being a Gentile, speaks of a “nation” (ἐθνους), not of a people (λαου).

    received an answer. The original Greek verb ( ἐχρηματισθη) often signifies to receive a divine admonition. The same word is used of the wise men, who received an answer in sleep that they should not return to Herod (St Matt. ii. 12). Also holy Simeon had received an answer from the Holy Ghost that he should not see death before he had seen the Christ of the Lord (St Luke ii. 26).

    to send for thee. Cornelius explains why he did not come himself. Doubtless duty required his presence at Cesarea ; hence the angel did not bid him go. Moreover, by St Peter’s visit, others would have an opportunity of hearing the Gospel.

    to hear words, — i.e. to learn what God required of him. The ten commandments were spoken of as the Decalogue, i.e. the ten words.

    23. Then bringing them in, etc. Thus St Peter shows that he has now understood the vision, since he invites these Gentiles to lodge under the same roof as himself, which was contrary to the rabbinical traditions.

    A greater concession would have been to cat with them, but we do not know if, on this occasion, St Peter went so far.

    the day following, etc. The double journey took four days and was performed as follows : —

    (a) The messengers were sent by Cornelius some time after three o’clock, probably towards evening.

    (b) They arrived at Joppe about noon on the following day.

    (c) They lodged with St Peter and set out on the third day for Cesarea.

    (d) On the fourth day, St Peter, his companions, and the three men arrived at the house of Cornelius about four o’clock.

    Note.—The usual halting-place between Joppe and Cesarea was Apollonia, and it is possible that both going and returning the travellers spent the night there.

    Note 2 (ed) .— Joppe = modern Jaffa. The town was mentioned in Egyptian sources and the Amarna letters as Yapu. Mythology says that it is named for Yafet (Japheth), one of the sons of Noah, the one who built it after the Flood. The Hellenist tradition links the name to Iopeia, or Cassiopeia, mother of Andromeda. An outcropping of rocks near the harbor is reputed to have been the place where Andromeda was rescued by Perseus. Pliny the Elder associated the name with Iopa, daughter of Aeolus, god of the wind. The medieval Arab geographer al-Muqaddasi referred to it as Yaffa.

    some of the brethren, etc. Six of the brethren accompanied, as, in such an important step, St Peter deemed it prudent to have some of the faithful of the circumcision with him as witnesses.

    24. waited. Better,  “was waiting” (ἠν προσδοκων). Cornelius being a man of good position, had arranged to receive St Peter with the ordinary Oriental ceremonies. He and his guests, seated on divans, awaited St Peter ; meanwhile servants were watching for his arrival, and as soon as the band of travellers, among whom the Roman soldier was conspicuous by his uniform, was seen nearing the house, the host hastened forward to prostrate himself before his expected guest. We can understand with what awe and reverence Cornelius would look on one sent by God to instruct him.

having called together, etc. Cornelius had also gathered his friends and kinsmen to hear St Peter’s words, in order that they might share the spiritual blessings offered to him. Their testimony would be useful afterwards.

    25. when Peter was come in, — i.e. when he entered either into the city or the porch of the house. Cornelius conversed with him before they entered the apartment in which Cornelius had assembled his friends.

    The Bezan text reads here: “As Peter was drawing near unto Cesarea, one of the slaves (or servants) announced that he was come and Cornelius sprang forth and met him.” According to this reading, Cornelius met St Peter as he entered the town, and this view is supported by the Greek verb συνομιλων rendered “talking” (verse 27), which denotes a conversation of some length. From this verb our word “homily” is derived.

    adored. By this we are not to understand that Cornelius, who was a religious man and feared God, meant to give divine honours to St Peter. The act of prostrating in the presence of a monarch or a person of high dignity was common in the East, whereas the Romans only prostrated themselves before their gods, and in later times before those emperors who claimed to be divine. The act was therefore remarkable on the part of a Roman centurion.

    Bloomfield has an excellent note on this subject: “ He no doubt regarded Peter (as having been the subject of a preternatural communication) in the light of a divine legate, and, as such, entitled to a mark of reverence like that offered to the Deity Himself, especially as he must have been aware that the original custom allowed of such a mark of profound reverence being shewn from man to man. Peter, on the other hand, bearing in mind the very different custom of the Romans with unaffected religious humility declined it" (Gk. Test. p. 590).  Bengel observes that St Luke does not state that the centurion adored St Peter (Adoravit, non addidit Lucas, “eum”). “The homage which the centurion thus offered, St Peter from modesty and humility declines” (a Lapide).

    26. I myself also am a man. The words resemble those which the angel addressed to St John. Cf. I fell down to adore before the feet of the angel, who shewed me these things. And he said to me : See thou do it not : for I am thy fellow-servant, and of thy brethren the prophets (Apoc, xxii. 8-9).

    27. talking with him. See Annot. on verse 25.

    he went in. They entered the chamber where the kinsmen and friends of Cornelius awaited St Peter.

    28. how abominable, etc. Better, ‘‘not permissible (ἀθεμιτον). The Law of Moses did not actually forbid intercourse with Gentiles, but, for fear of legal pollution, the Rabbis hedged round the Law with their traditions, till it came to be regarded as a grievous offence if a Jew entered the house of a Gentile, slept under his roof, or dined with him. Thus the Jews refused to enter the house of Pilate : They went not into the hall, that they might not be defiled (St John xviii., 28).

    Classical authors often refer to the exclusiveness of the Jews; e.g. Tacitus asserts they hated all people except their compatriots, looked on them as their enemies, and would neither eat nor intermarry with them (Adversus omnes alios hostile odium .... separat epulis, discreticubllibus,— Hist., v. 5). Juvenal bears the same testimony and relates how they refused to shew the road or conduct to a fountain any but a fellow-worshipper—

“ Non monstrare vias, eadem nisi sacra colenti

   Quajsitum ad foutem solos deducere verpos.”— Sat., xiv. 103.

    to keep company. Not only they could not be on friendly terms, but were forbidden even to “ come near to ” a Gentile.

    of another nation. The word in the original signifies “a foreigner ” (ἀλλοφυλω). In the historical books of the Old Testament, the Philistines are often called by this name.

    but. Better, “and” or “and yet” (και). The pronouns “you” and “me”are emphatic. Although the Jewish prejudices were very strong, as Cornelius and his friends were aware, yet God had taught St Peter to renounce them.

God hath shewed, etc. St Peter now sees clearly the signification of the vision.

    29. making no doubt. St Peter obeyed promptly and unhesitatingly, in spite of the complete renunciation of early training and custom which such obedience involved.

    for what cause ? St Peter knew now why he had been sent to Cornelius, but he wished the centurion to repeat publicly what he had made known to St Peter by his messenger, and in the conversation which they had had together.

    30. Four days ago. This was the fourth day, counting from that on which Cornelius had seen the angel. Some MSS. (D, E, H, P) add here, “ I was fasting until this hour,” but in the best codices these words are not found, and the R.V. rejects them.

at the ninth hour. Hence St Peter arrived some time after three o’clock in the afternoon.

    a man stood, etc. From verse 3 and xi. 13 we know that the heavenly visitor was an angel.

    white apparel. Not necessarily in “ white,” but in “ glistening” apparel (ἐσθητι λαμπρα). This is the usual description of an angelic apparition. Cf. Behold two men stood by them, in shining apparel (St Luke xxiv. 4).

    31. thy prayer is heard. The singular is used, hence there is obviously a reference to some special petition, doubtless for fuller light from God concerning the true faith, since St Peter’s instructions and ministrations were granted in answer to that prayer.

    33. thou hast done well. A classical Greek formula for thanking a person. Thus St Paul thanks the Philippians for their alms : Nevertheless you have done well, in communicating to my tribulation (Phil, iv. 14).

    “It is not the language of approval, on the centurion’s part, of St Peter’s conduct. This would ill have accorded with his humility. But it is an idiomatic and elegant expression of courtesy and gratitude—a “ welcome. ” “ Bene est quod venisti— multum amo te.”

    to hear all things. They were disposed not only to hear, but to obey. How eagerly Cornelius and his friends awaited those words from which he was to learn how he and all his house should be saved (ch. xi. 14) !

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

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.

The vision seen by Cornelius

[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 :  1-8

Vision of Cornelius the Centurion.
Gerbrand van den Eeckhout (1664). Walters Art Museum, Baltimore.

[1] And there was a certain man in Caesarea, named Cornelius, a centurion of that which is called the Italian band; 

[2] A religious man, and fearing God with all his house, giving much alms to the people, and always praying to God. 

[3] This man saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him, and saying to him: Cornelius. 

[4] And he, beholding him, being seized with fear, said: What is it, Lord? And he said to him: Thy prayers and thy alms are ascended for a memorial in the sight of God. 

[5] And now send men to Joppe, and call hither one Simon, who is surnamed Peter:

[6] He lodgeth with one Simon a tanner, whose house is by the sea side. He will tell thee what thou must do. 

[7] And when the angel who spoke to him was departed, he called two of his household servants, and a soldier who feared the Lord, of them that were under him. 

[8] To whom when he had related all, he sent them to Joppe.

[1] Vir autem quidam erat in Caesarea, nomine Cornleius, centurio cohortis quae dicitur Italica, [2] religiosus, ac timens Deum cum omni domo sua, faciens eleemosynas multas plebi, et deprecans Deum semper : [3] is vidit in visu manifeste, quasi hora diei nona, angelum Dei introeuntem ad se, et dicentem sibi : Corneli. [4] At ille intuens eum, timore correptus, dixit : Quid est, Domine? Dixit autem illi : Orationes tuae et eleemosynae tuae ascenderunt in memoriam in conspectu Dei. [5] Et nunc mitte viros in Joppen, et accersi Simonem quemdam, qui cognominatur Petrus : [6] hic hospitatur apud Simonem quemdam coriarium, cujus est domus juxta mare : hic dicet tibi quid te oporteat facere. [7] Et cum discessisset angelus qui loquebatur illi, vocavit duos domesticos suos, et militem metuentem Dominum ex his qui illi parebant. [8] Quibus cum narrasset omnia, misit illos in Joppen.

Notes

    Note. — St Peter’s visit to the churches and his miracles at Lydda and Joppe are related as leading up to his visit to Cesarea, and to the admission of Cornelius into the Cnurch.

    These miracles prepared the way for the reception of the Gospel, and, by receiving Cornelius, St Peter was fulfilling: Christ’s command : Going therefore, teach ye all nations (St Matt, xxviii. 19; but before opening the door of the Church to Gentiles, St Peter had need of a special revelation as to how this was to be effected.

    1. there was. The best MSS. read: “A certain man .... named Cornelius .... saw in a vision,” etc.

    Cornelius. He may have belonged to the “Cornelian gens,” which had attained such fame through the Gracchi and Sulla, but plebeians also bore this name, since a number of freedmen had this honour conferred on them by Sulla himself. In any case the name and position point to a Roman, for, whatever were the nationalities of the rank and file in the armies of Rome, the officers were always Romans.

    centurion. An officer in charge of one hundred soldiers. Cornelius was not in command of the whole cohort, but of one of the subdivisions ; - this is more clearly indicated in the Greek (ἐκ σπειρης).

    Several centurions of good reputation are mentioned in the New Testament, e.g . —

    (a) The centurion whose servant Jesus healed, and of whom the Jews said: He is worthy that thou shouldest do this for him (St Luke vii. 4)

    (b) The centurion who superintended the guards at the Crucifixion, and who said : Indeed this was a just man (St Luke xxiii. 47).

    (c) The centurion Julius, who, treating Paul courteously, permitted him to go to his friends, and to take care of himself (infra, xxvii. 3).

    the Italian band. Strictly speaking, the “band” or “cohort” (σπειρα ) was the tenth part of a legion, and it numbered about something between four and six hundred men. The commander was called a military tribune, and the band was divided into “ centuries,” over each of which a centurion was placed. The word “ cohort,” however, was also applied, as here, to auxiliary detached bodies of provincial troops, consisting of about six hundred men, and divided into six bands, each under a centurion. This Italian cohort was evidently raised in Italy, and sent to serve in Syria. It may probably be identified with that mentioned in an ancient inscription as (cohors militum Italicorum voluntaria quae est in Syria), “ a cohort of Italian volunteers that is in Syria.” (See Akerman’s Numismatic Illustration of the New Testament, p. 33.) It was not one of the famous Italian legions which were of later date, since Nero established the first of these, and Marcus Aurelius, the second and the third.

    2. A religious man. Although a Gentile and uncircumcised, Cornelius worshipped the true God. Had he been a proselyte, faithful of the circumcision (ch. x. 45) would not have been so astonished that he and his friends had received the Holy Ghost, nor would they have reproached St Peter with taking food at his table.

    with all his house. Being devout himself, Cornelius watched over those under him, and endeavoured to lead them to the worship of the true God; hence we find in his service “a soldier who feared the Lord.”

    giving much alms. Cornelius obeyed the precept of the Law : I command thee to open thy hand to thy needy and poor brother (Deut. xv. 11).

    to the people (τῷ λαῷ). To the poor Jews, who could have applied to him the words of “ the ancients of the Jews ” concerning another devout centurion. He loveth our nation (St Luke vii. 5).

    always, praying to God. Special stress is laid on the centurion’s piety ; thus we are told he was religious, that he prayed about the ninth hour, i.e. at the stated hour of prayer, and that his prayers and alms had ascended before God.

    3. a vision. See Annot. on ch. ii. 17.

    manifestly — i.e. “openly” or “evidently ” (φανερως). All the circumstances point to a definite objective vision. Cornelius was not, like St Peter, in a trance, but conscious and praying. He saw the angel coming in, he heard him speak and saw him depart. He had the evidence of two of his senses.

    the ninth hour. (See Annot. on ii. 15.) About three o’clock in the afternoon.

    saying to him: Cornelius. Those to whom an angel appeared were generally seized with fear, hence we find God’s messenger calling them by name to reassure them, e.g. —

    (a) But the Angel said to him: Fear not, Zachary, for thy prayer is heard (St Luke

1. 13).

    (b) And the Angel said to her: Fear not, Mary, for thou hast found grace with God (ibid. verse 30).

    4. seized with fear. He was dazzled by the beauty and the glory of the heavenly messenger.

    are ascended. The metaphor is taken from the incense or the smoke of the burnt offerings mounting upwards. Cf. Let my prayer be directed an incense in thy sight; the lifting up of my hands, as evening sacrifice (Ps. cxl. 2). St Paul also speaks of the alms of the faithful bestowed on him as an odour of sweetness, an acceptable sacrifice pleasing to God (Pliil. iv. 18).

    The handful of flour, mixed with oil and incense, which was part of the meal offering, was called a “memorial.’' It was burnt by the priest upon the altar of holocausts. Cf. And when he hath offered it, he shall take a memorial out of the sacrifice, and burn it upon the altar for a sweet savour to the Lord (Lev. ii. 9). Hence the prayers and alms of Cornelius the Centurion were as agreeable to God as the “ memorial ” from the altar of the Jewish Temple.

    5. who is surnamed Peter. “ Simon” was a common name among the Jews, e.g. Simon the tanner, Simon the magician, etc., hence the surname is carefully given. St Peter was chosen to baptize Cornelius because such an important innovation as receiving Gentiles, without binding them to keep the Mosaic Law, needed the authority and sanction of the visible Head of the Church.

    6. whose house is by the seaside. He dwelt outside the town on account of his trade.

    The angel gives three directions for finding the apostle : —

(a) His name and surname.

(b) The name and trade of his host.

(c) The situation of the house.

    Tanneries were always built near the sea or by a river, as the tanner cannot dispense with water.

    he will tell thee, etc. These words are not found in the best Greek MSS., nor in the oldest versions. But although not authentic here, they were uttered by the angel, for the messengers of Cornelius make this assertion (verse 22). St Peter places them on the angel’s lips (see infra, xi 14).

In these last two passages the authenticity of these words is undisputed.

    7. when the Angel .... was departed, etc. Cornelius obeyed promptly, and sent “ immediately ” (see verse 33) to St Peter.

two of his household servants. See Annot. on ix. 38. The two were sent for greater security, while the Roman soldier was a further protection.

    8. when he had related all, Cornelius took the three into his confidence. “ All ” would include the relation of the vision, and the command to send for Peter to hear words of him.

    he sent them to Joppe, Joppe was thirty Roman miles from Cesarea (a distance equivalent to twenty-six English miles), and the messengers set out late in the afternoon. As the matter was urgent, they perhaps journeyed all night, and consequently arrived at their destination at noon the following day.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

St Peter cures Eneas and raises Tabitha

[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 IX :  31-43

St Peter heals Eneas. Palatine Chapel, Palermo. 12th century.

👈 "Hic Petrus apostolus Lyddae sanavit paraclitum, dicens: Aenea, sanat te Dominus Jesus Christus." This apostle Peter at Lydda healed a paralytic, saying: Eneas, the Lord Jesus Christ healeth thee. 

[31] Now the church had peace throughout all Judea, and Galilee, and Samaria; and was edified, walking in the fear of the Lord, and was filled with the consolation of the Holy Ghost. 

[32] And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda. 

[33] And he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy. 

[34] And Peter said to him: Eneas, the Lord Jesus Christ healeth thee: arise, and make thy bed. And immediately he arose. 

[35] And all that dwelt at Lydda and Saron, saw him: who were converted to the Lord.

St Peter raises Tabitha. Palatine Chapel, Palermo.

👈 "Hic in Joppe suscitavit Tabitham, dicens: Tabitha, surge." In Joppa he (Peter) raised Tabitha, saying: Tabitha, arise.

[36] And in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and almsdeeds which she did. 

[37] And it came to pass in those days that she was sick, and died. Whom when they had washed, they laid her in an upper chamber. 

[38] And forasmuch as Lydda was nigh to Joppe, the disciples hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them. 

[39] And Peter rising up, went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him weeping, and shewing him the coats and garments which Dorcas made them. 

[40] And they all being put forth, Peter kneeling down prayed, and turning to the body, he said: Tabitha, arise. And she opened her eyes; and seeing Peter, she sat up.

[41] And giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive. 

[42] And it was made known throughout all Joppe; and many believed in the Lord. 

[43] And it came to pass, that he abode many days in Joppe, with one Simon a tanner.

[31] Ecclesia quidem per totam Judaeam, et Galilaeam, et Samariam habebat pacem, et aedificabatur ambulans in timore Domini, et consolatione Sancti Spiritus replebatur. [32] Factum est autem, ut Petrus dum pertransiret universos, deveniret ad sanctos qui habitabant Lyddae. [33] Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato, qui erat paralyticus. [34] Et ait illi Petrus : Aenea, sanat te Dominus Jesus Christus : surge, et sterne tibi. Et continuo surrexit. [35] Et viderunt eum omnes qui habitabant Lyddae et Saronae : qui conversi sunt ad Dominum.

[36] In Joppe autem fuit quaedam discipula, nomine Tabitha, quae interpretata dicitur Dorcas. Haec erat plena operibus bonis, et eleemosynis, quas faciebat. [37] Factum est autem in diebus illis ut infirmata moreretur. Quam cum lavissent, posuerunt eam in coenaculo. [38] Cum autem prope esset Lydda ad Joppen, discipuli audientes quia Petrus esset in ea, miserunt duos viros ad eum, rogantes : Ne pigriteris venire ad nos. [39] Exsurgens autem Petrus venit cum illis. Et cum advenisset, duxerunt illum in coenaculum : et circumsteterunt illum omnes viduae flentes, et ostendentes ei tunicas, et vestes, quas faciebat illis Dorcas. [40] Ejectis autem omnibus foras, Petrus ponens genua oravit : et conversus ad corpus, dixit : Tabitha, surge. At illa aperuit oculos suos : et viso Petro, resedit.

[41] Dans autem illi manum, erexit eam. Et cum vocasset sanctos, et viduas, assignavit eam vivam. [42] Notum autem factum est per universam Joppen : et crediderunt multi in Domino. [43] Factum est autem ut dies multos moraretur in Joppe, apud Simonem quemdam coriarium.

d

Notes

    31. the church had peace. It is generally thought that the Jews ceased to persecute the Christians, because all their energies were devoted to resisting the designs of Caligula, who claimed divine honours, and had ordered his statue to be set up in the Temple. This desecration was prevented by the prudence of Petronius, the governor of Judea, and the assassination of Caligula. During these troubled times the Christians were unmolested.

    Galilee. St Luke, so far, has no explicit reference to churches having been founded in Galilee, which was the chief field of Christ’s ministry, and after His Resurrection He appeared there to five hundred disciples. We know that He had many Galilean followers ; consequently, when the disciples from Jerusalem were scattered throughout the countries of Judea and Samaria, some must have reached Galilee and founded churches there.

    These incidental allusions are proofs that St Luke does not attempt to write a complete history of the Church, but merely aims at giving the more important or typical events.

    edified. The Greek word signifies literally “ to build up ” (οἰκοδομεω). It is used metaphorically in the Scriptures of the spiritual progress of the Christian. We have in verse 31 a description of the interior and exterior growth of the Church. The disciples were strengthened in the faith during this period of rest, and their numbers increased.

    walking in the fear of the Lord. A Hebrew idiom for “ keeping the commandments of God.”

    was filled. Lit. “ was multiplying” (ἐπληθυνετο). The virtues of the primitive Christians won others to the faith. This is the unfailing result of a holy life.

    with the consolation, etc. The Holy Spirit, by teaching, admonishing, and consoling, increased the virtue of the faithful and rendered their work fruitful. Hence the Church ‘'multiplied” by the Holy Spirit.

    32. visitmg all. St Peter visited the various Christian churches in Palestine, and among these we must include Galilee, his own birth-place.

Lydda, Joppa and the Plain of Sharon.

    Lydda. The city called “ Lod ” in the Old Testament (1 Para. viii. 12). It stands on the Plain of Sharon, about eighteen miles north-west of Jerusalem, on the great highway leading to the capital.

    Cestius Gallus, A.D. 66, burnt the town, when, with the exception of fifty, its male inhabitants were keeping the Feast of Tabernacles in Jerusalem (Josephus, Bell. Jud., ii., xix. 1). It was afterwards known as Diospolis, and in the fourth and fifth centuries was a flourishing centre of Christianity, being an episcopal see. A bishop of Lydda sat in the Council of Nice, A.D. 325, and in the Council of Chalcedon, in A.D. 451. It seems probable that Philip the Evangelist, who, starting from Azotus, preached the gospel to all the cities till he came to Cesarea (supra, viii. 40), had founded these Christian churches of Lydda and Joppe,

    33. Eneas. As this paralytic bore a Greek name and was found by St Peter when visiting “ the saints” at Lydda, it has been inferred that he was a Hellenist convert.

    kept his bed for eight years. Another example of St Luke’s attention to the duration of an illness, which reminds us that he was a physician by profession.

    the Lord Jesus Christ healeth thee. The apostle heals in the name of Jesus, whereas our Lord Himself heals in virtue of His own divine power, e.g. I will, be thou made clean. Lazarus, come forth.

    In the original there is evidently a paronomasia or play upon words, which the sacred writers, in true Oriental style, do not disdain to employ. In Greek, the words “Jesus” and “healer” sound much alike, hence on the ears of Eneas the words of Peter sounded much as if he had said, “ Healeth thee the Healer Christ.”

    make thy bed. The word ‘‘ bed ” is not in the original. The Greek verb employed here (στρωννυω) signifies to smooth a bed or to furnish a couch with rugs.

    35. Saron. “ The Saron ” in the original, and this probably denotes the coast district extending from Joppe to Cesarea, a distance of thirty miles. It was known as “ the Plain of Sharon.” No village or city bearing this name is mentioned in the Scriptures.

    The Plain of Saron is frequently referred to in the poetical books of the Old Testament. Cf. The beauty of Carmel and Saron, they shall see the glory of the Lord (Is. xxxv. 2). This district was celebrated for its exquisite beauty and its fertility.

    converted to the Lord. Lit. “turned to the Lord” (ἐπεστρεψαν ἐπι τον κυριον). Here the expression signifies “believed in the Lord Jesus.” 

    It was also used of the Gentiles who became Christians. Cf. For which cause I judge that they, who from among the Gentiles are converted to God, are not to be disquieted (infra, XV. 19). The same expression is found in the Old Testament, where it signifies to repent. Cf. And when in their distress they shall return to the Lord the God of iti'oel, and ahaU seek him, they shall find him (2 Para. xv. 4).

    36. Joppe. The modern Joppa, on the south - western coast of Palestine. This city originally belonged to the Philistines.

    In the apostolic days, Joppe belonged to the Roman province of Syria. The harbour, though large, was not very safe, but being the nearest port to Jerusalem, it was much frequented. Thither the materials, stone and cedar wood, sent by Hiram, king of Tyre, were brought by sea, and thence conveyed by land to Jerusalem to be employed in the building of the Temple. Under the Machabean rulers, the Jews gained possession of the port and fortified it (B.C. 148), (see 1 Mach, iv. 51-54). From Josephus we learn that Augustus gave the town to Herod the Great, and it passed afterwards to Archelaus. Cestius destroyed the town before besieging Jerusalem (Bell. Jud., ii., xviii. 10). It was rebuilt, but attained a bad reputation as a centre of piracy, consequently Vespasian razed the city to the ground (Bell. Jud., iii., ix, 2). During the Crusades, Simon de Montfort, King Louis, and Richard (Cœr de Lion lived in Joppe, as it was then inhabited by many Christians. It was sufficiently important to be an episcopal see from the earliest centuries, and one of its bishops attended the Council of Ephesus in A.D. 431. At present the population is about 7000, of whom about half are Christians.

    disciple. The feminine given here in the Greek (μαθητρια) is not found elsewhere in the New Testament, and is very rarely employed elsewhere.

    Tabitha. The word signifies “ a gazelle,” and she may have received this name on account of her beauty. “ Tabitha,” and its Greek equivalent “Dorcas,” were often given as names. As Joppe was a seaport town in which both Greek and Hebrew were spoken, this disciple was known by both these names. She was evidently a person of a certain position and wealth, since her alms were so abundant.

    full of good works, etc. Dorcas spent her life in befriending the poor.

    37. in those days. — i.e. when St Peter was visiting the churches.

    when they had washed. The body of Dorcas was swathed and anointed

    ready for burial. As Joppe was only nine miles from Lydda, it is possible that the news of the restoration to health of Eneas had reached Joppe, and that, in consequence, the burial of the corpse was deferred in the hope that St Peter might work a miracle.

    an upper chamber. See An not. on i 13.

    38. two men. “ Cornelius sends two of his household servants (comp, ch. xiii. 2 , xv. 22 ). In unsafe times and by dangerous roads it was customary to send two messengers, both for mutual protection, and that if anything happened to one, the other might still deliver the message.”

    desiring him, that he would not he slach, etc. Better, “entreating him : Delay not to come to us.” The exact words of the petition are given in the original (Μη ὀκνησης διελθειν ἑως ἡμων) From this message we gather that the disciples of Joppe knew what St Peter had done elsewhere, for undoubtedly the cure of Eneas was not the only miracle which the apostle had worked during his visit to the churches.

    39. the widows. Either all the Christian widows of Joppe, who came there as mourners, or those whom Dorcas had clothed, and who were wearing the garments provided by her charity.

    There was evidently a special provision for widows in the little Christian community of Joppe, as in the mother church in Jerusalem, but the practice of community of goods does not appear to have been adopted in Joppe (see Annot. on vi. 1).

    coats, (χιτωνας.) The under garments, which were close-fitting, corresponding to the Latin “tunica.”

    garments. The loose outer garment (ἱματιον), which was draped, and held up with a girdle.

    40. all being put forth. Thus Jesus had put forth the multitude when He raised the daughter of Jairus, and He allowed none to witness the miracle except the father and mother of the maid and His three apostles, Peter, and James, and John (St Mark v. 37).     In this case, St Peter put all out of the room ; he alone saw Dorcas return to life.

    Tabitha, arise. The words are very much like those our Lord addressed to the daughter of Jairus. It is probable that St Peter also spoke Aramaic, since he used the Hebrew name “ Tabitha.”

    41. giving her his hand. St Peter now touches her. Had he taken her hand before she returned to life, he would have incurred legal pollution.

    lifted her up. As she was swathed in linen it would have been difficult for her to stand without some assistance.

    42. And it was made known, etc. As conversions resulted from the miracle worked in favour of Eneas, so many were converted through the raising of Dorcas.

    Thus after the raising of Lazarus many believed : Many therefore of the Jews who were come to Mary and Martha, and had seen the things that Jesus did, believed in him (St John xi. 46).

    Note.— Dorcas had really died. Now, as regards this and other miracles of raising the dead, the student may ask if those thus raised had been judged. The Fathers of the Church think they had not, but they believe that those to whom God, in His prescience, knows another term of life will be granted on earth, pass the time between their death and their return to life in a state of unconsciousness, for no soul admitted to the bliss of heaven or the Beatific Vision would be sent back to earth, and the same holds good of a soul condemned to hell, since, after its condemnation, it has no further opportunity of repenting.

    43. many days. An indefinite period, during which St Peter evangelized in the villages around.

    Simon a tanner. In the Talmud we read : “ The world cannot do without tanners, but woe to those who choose this trade.” This occupation was greatly disliked by the Jews, since tanners had to handle the skins of animals, and this rendered them legally unclean. All tanneries had to be situated at least fifty cubits from the town wall. That St Peter was not as yet indifferent to these traditions of the Pharisees regarding legal pollution is clear from ch. x., but he doubtless had some special reason for dwelling in the house of Simon the tanner.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

The Jews plot against Paul; he escapes to Jerusalem

[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 IX :  23-30

+ A.FR(atr)IBVS DIMISSVS.E(st)IN.SPORTA
"By the brethren (he was) let down in a basket." 1170-1180. V & A Museum.

[23] And when many days were passed, the Jews consulted together to kill him. 

[24] But their laying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him. 

[25] But the disciples taking him in the night, conveyed him away by the wall, letting him down in a basket.

[26] And when he was come into Jerusalem, he essayed to join himself to the disciples; and they all were afraid of him, not believing that he was a disciple. 

[27] But Barnabas took him, and brought him to the apostles, and told them how he had seen the Lord, and that he had spoken to him; and how in Damascus he had dealt confidently in the name of Jesus. 

[28] And he was with them coming in and going out in Jerusalem, and dealing confidently in the name of the Lord. 

[29] He spoke also to the Gentiles, and disputed with the Greeks; but they sought to kill him.

 

[30] Which when the brethren had known, they brought him down to Caesarea, and sent him away to Tarsus.

[23] Cum autem implerentur dies multi, consilium fecerunt in unum Judaei, ut eum interficerent. [24] Notae autem factae sunt Saulo insidiae eorum. Custodiebant autem et portas die ac nocte, ut eum interficerent. [25] Accipientes autem eum discipuli nocte, per murum dimiserunt eum, submittentes in sporta. [26] Cum autem venisset in Jerusalem, tentabat se jungere discipulis, et omnes timebant eum, non credentes quod esset discipulus. [27] Barnabas autem apprehensum illum duxit ad Apostolos : et narravit illis quomodo in via vidisset Dominum, et quia locutus est ei, et quomodo in Damasco fiducialiter egerit in nomine Jesu. [28] Et erat cum illis intrans et exiens in Jerusalem, et fiducialiter agens in nomine Domini. [29] Loquebatur quoque gentibus, et disputabat cum Graecis : illi autem quaerebant occidere eum. [30] Quod cum cognovissent fratres, deduxerunt eum Caesaream, et dimiserunt Tarsum.

Notes

    23. when many days, — i.e. days spent in Damascus, the latter part of the three years mentioned in Gal. i. 18. St Luke frequently employs this Greek adjective (ἱκανος) “sufficient,” instead of “many.”

    The phrase may be applied to several years. Cf. Semei dwelt in Jerusalem many days. And it came to pass after three years, that the servants of Semei ran away to Achis (3 Kings ii. 38-39).

    the Jews consulted, etc. “ History ever repeats itself.” As the Hellenists were unable to resist the wisdom and spirit that spoke in St Stephen, and determined to rid themselves of their adversary by brute force, so now, as the Jews could not refute the arguments of St Paul, they determined to kill him.

    St Paul’s great natural talents and his deep studies served to further the cause of the Gospel, and he utilized them for the glory of God. Also, after his period of retirement, when fresh revelations were undoubtedly granted him, be would be even more powerful in argument than when he preached in the synagogues at his first visit. As he now remained sometime in the city, his words were heard more frequently, and he effected many conversions.

    24. was made known. Probably by some of the Jews, who were well disposed towards St Paul, although not yet converted to Christianity. The adversaries of the apostles certainly took care not to reveal their plans to the Christians of Damascus.

    they watched the gates etc. In order to do this, the Jews had obtained the support of the governor. Cf. At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damnscenes, to apprehend me: And through a window in a basket was I let down by the wall, and so escaped his hands (2 Cor. xi. 32-33).

    Damascus was under the Romans circa 30-34 A.D. (judging from certain ancient coins), but in 32 A.D. Herod Antipas, tetrarch of Galilee, quarrelled with his father-in-law, Aretas, king of Arabia Petræa. Herod had repudiated his wife, the king’s daughter, and Aretas, in return, had encroached on the boundaries of Herod’s dominions. Tiberius assisted Herod Antipas, and war was declared against Aretas in the spring of A.D. 37. Shortly after, Caligula became emperor, and it is supposed that, at the request of the citizens, he allowed the city of Damascus to be made over to Aretas. This hypothesis has been suggested by the fact that the coins of Damascus, issued during the reigns of the emperors between Tiberius and Nero, do not bear the head of a Roman emperor. Consequently, during this period, Damascus must have been detached from Rome and annexed to some independent sovereign. That Aretas was the ruler of Damascus when the Jews plotted to kill St Paul is clear from St Paul’s words quoted above. On his coins, Aretas is described as “ lover of the Greeks ” (φιλελλην), and he also did his utmost to conciliate the Jews. They were allowed to govern themselves according to their own laws, and their ethnarch or chief held his court and had power to inflict certain punishments. This explains how it was that the enemies of Saul in Damascus were able to guard the gates of the city.

    25. the disciples. Some MSS. read “his disciples,” but “the” has better MS. authority (e.g. א, A, B, C).

    by the wall. Saul was let down through a window of a house built on the city wall. It was thus that Rahab saved the spies who visited Jericho. Cf. Then she let them down with a cord out of a window; for her house joined close to the wall (Jos. ii. 15).

    in a basket (ςπυριδι ). This was a large basket made of rope, used for carrying goods on long journeys.

    These baskets are mentioned in connection with the miracle of the feeding of the four thousand, when seven baskets (ςπυριδας ) full of fragments were collected. (See St Matt. XV. 37.)

    26. when he was come. It is not certain whether St Paul journeyed direct to Jerusalem. We know that he evangelized in Judea, since in his address to Agrippa he refers to his ministry there. Cf. Unto all the country of Judea and to the gentiles did I preach (infra, xxvi. 20). Hence we may infer that he preached the Gospel in the different synagogues on his road to the holy city.

    What a contrast this journey offers compared with the one he made from Jerusalem to Damascus as the persecutor of the Church ; he now returns to the holy city to preach that faith which ho had striven so hard to uproot but three years previously.

    not believing that he was a disciple. Three reasons may be given for their fears : —

    (a) They knew by experience the persecutor Saul, but only a rumour perhaps of his conversion had reached them, as in those troubled times communication with Damascus was doubtless interrupted or very difficult.

    (b) They may have imagined that he was feigning conversion, that he might more effectually accomplish his evil designs.

    (c) St Paul’s retirement in Arabia after his conversion (see Gal. i. 17) did not conduce to confirm the rumour of his conversion.

    27. Barnabas. He first comes under our notice in ch. iv. 36. Here, true to his name, Barnabas, “son of consolation,” he consoles and assists St Paul in this difficulty. He was a good man, and full of the Holy Ghost and of faith (infra, xi. 24), and he became St Paul’s firm friend and his companion on his first missionary journey.

    took him and brought him to the apostles. He only saw two of the apostles ; for we read in his epistle to the Galatians that he there met Peter and tarried with him fifteen days, and he adds : But other of the apostles I saw none, saving James, the brother of the Lord (Gal. i. 19).

    In consequence of the numerous conversions at Pentecost, when so many pilgrims were in Jerusalem, and of the dispersion of the Christians during the persecution instigated by Saul, various local churches now existed in Palestine ; and although the apostles had not yet dispersed to preach the Gospel throughout the world, yet they must have found it necessary to visit these communities of Christians, in order to organize them and to give the sacraments of Confirmation and Holy Order. This would account for the absence of ten apostles when St Paul paid his first visit to Jerusalem after his conversion.

    told them how he had seen the Lord, etc. We do not know how Barnabas had heard of Saul’s conversion. He may have simply been convinced of the truth by hearing the recital from Saul’s own lips.

    Some commentators have suggested that Saul and Barnabas the Cyprian had studied together in the famous school of Tarsus, and this is not improbable, as both were educated men of good position, or they may have been fellow-students under Gamaliel in Jerusalem.

    28. coming in and going out. A Hebraism expressing familiarity of intercourse. The disciples no longer feared Saul, but were glad to have him as a brother. How they rejoiced over his reception into the Church ! Such a signal conversion strengthened their faith in God, who can turn men’s hearts as He wills, and change violent persecutors into fervent apostles (see also Annot. on i. 21),

    29. to the gentiles. These words are not considered genuine, as they are missing in the Greek Codices and the best MSS. of the Vulgate.

    the Greeks, — i.e. the Hellenists or Jews who spoke Greek. As they had compassed the death of St Stephen, in which Saul himself had taken part, it was natural that he should try and convert them, and also that he should, as far as possible, repair the evil he had done.

    they sought to kill him. Once more St Paul’s life is threatened by his former friends and allies.

    30. when the brethren had known, etc. St Paul’s enemies were furthering unconsciously the designs of God, who willed that the Apostle of the Gentiles should now begin his mission, for, when praying in the Temple, in a trance, St Paul saw once more our Risen Lord, who said to him : Make haste, and get thee quickly out of Jerusalem ; because they will not receive thy testimony concerning me ... . Go, for unto the Gentiles afar off will I send thee (infra, xxii. 18, 21).

    Cesarea. To Cesarea Stratonis on the sea-shore. There is a town called Cesarea Philippi, north of the Lake of Genesareth, but St Luke always refers to the seaport town as Cesarea, as the reference to this city in xxvii. 1 shews. See Annot. on viii. 40.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Baptism of Saul

[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 IX :  10-22

"By Christ's command, Paul is baptized by Ananias." 
Palatine Chapel, Palermo. 12th century.

[10] Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias. And he said: Behold I am here, Lord.

[11] And the Lord said to him: Arise, and go into the street that is called Strait, and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth. 

[12] (And he saw a man named Ananias coming in, and putting his hands upon him, that he might receive his sight.) 

[13] But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem. 

[14] And here he hath authority from the chief priests to bind all that invoke thy name. 

[15] And the Lord said to him: Go thy way; for this man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel.

[16] For I will shew him how great things he must suffer for my name's sake. 

[17] And Ananias went his way, and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest; that thou mayest receive thy sight, and be filled with the Holy Ghost. 

[18] And immediately there fell from his eyes as it were scales, and he received his sight; and rising up, he was baptized. 

[19] And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days. 

[20] And immediately he preached Jesus in the synagogues, that he is the Son of God.

[21] And all that heard him, were astonished, and said: Is not this he who persecuted in Jerusalem those that called upon this name: and came hither for that intent, that he might carry them bound to the chief priests? 

[22] But Saul increased much more in strength, and confounded the Jews who dwelt at Damascus, affirming that this is the Christ.

[10] Erat autem quidam discipulus Damasci, nomine Ananias : et dixit ad illum in visu Dominus : Anania. At ille ait : Ecce ego, Domine. [11] Et Dominus ad eum : Surge, et vade in vicum qui vocatur Rectus : et quaere in domo Judae Saulum nomine Tarsensem : ecce enim orat. [12] ( Et vidit virum Ananiam nomine, introeuntem, et imponentem sibi manus ut visum recipiat.) [13] Respondit autem Ananias : Domine, audivi a multis de viro hoc, quanta mala fecerit sanctis tuis in Jerusalem : [14] et hic habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuum. [15] Dixit autem ad eum Dominus : Vade, quoniam vas electionis est mihi iste, ut portet nomen meum coram gentibus, et regibus, et filiis Israel.[16] Ego enim ostendam illi quanta oporteat eum pro nomine meo pati. [17] Et abiit Ananias, et introivit in domum : et imponens ei manus, dixit : Saule frater, Dominus misit me Jesus, qui apparuit tibi in via qua veniebas, ut videas, et implearis Spiritu Sancto. [18] Et confestim ceciderunt ab oculis ejus, tamquam squamae, et visum recepit : et surgens baptizatus est. [19] Et cum accepisset cibum, confortatus est. Fuit autem cum discipulis qui erant Damasci, per dies aliquot. [20] Et continuo in synagogis praedicabat Jesum, quoniam hic est Filius Dei. [21] Stupebant autem omnes qui audiebant, et dicebant : Nonne hic est qui expugnabat in Jerusalem eos qui invocabant nomen istud : et huc ad hoc venit ut vinctos illos duceret ad principes sacerdotum? [22] Saulus autem multo magis convalescebat, et confundebat Judaeos, qui habitabant Damasci, affirmans quoniam hic est Christus.

Notes

    10. Ananias. This disciple evidently did not know Saul, though he had heard of him. St Paul subsequently bears testimony to Ananias. He was a man according to the law having testimony of all the Jews who dwelt there (infra, xxii. 12).

    in a vision. “ The simultaneous preparation of the hearts of Ananias and Saul, and the simultaneous preparation of those of Peter and Cornelius — the questioning and hesitation of Peter, and the questioning and hesitation of Ananias — the one doubting whether he might make friendship with the Gentiles, the other doubting whether he might approach the enemy of the Church ; the unhesitating obedience of each when the Divine will was made clearly known ; the state of mind in which both the Pharisee and the Centurion were found, each waiting to see what the Lord would say unto them — this close analogy will not be forgotten by those who reverently read the two consecutive chapters, in which the baptism of Saul and the baptism of Cornelius are narrated in the Acts of the Apostles ’’ (Conybeare and Howson, Life and Epistles of St Paul, p. 77.

    The traditional site of the house of Ananias lies a little to the north of the street “ called Strait ’’ near the eastern gate. A little chapel marks the spot.

I am here. Lit. “ behold me ( Ἰδου ἐγω) This is a Hebrew idiom, but is also found in other languages. Cf. Fr. “ me voici.’’

    11. street that is called Straight. The Greek word ῥυμην indicates a narrow street, not an open square or broad road.

    The city of Damascus is oval in shape. Its greatest diameter is marked by the Straight Street, which is an English mile in length. At its east end is Bab Shurky, “ the East Gate, ’’ a fine Roman portal, having a central and two side arches. The central and southem arches have been walled up for more than eight centuries, and the northern now forms the only entrance to the city. ... In the Roman age, and down to the time of the Mahommedan conquest (a.d. 634), a noble street ran in a straight line from the gate westward through the city. It was divided by Corinthian colonnades into three avenues opposite to the three portals. A modern street runs in the line of the old one, but it is narrow and irregular. Though many of the columns remain, they are mostly hidden by the houses and shops. . . This is 'the street called Straight,’ along which Paul was led by the baud, and in which was the house of Judas, where he lodged ” (Porter, Giant Cities, etc.,p. 349).

    Judas. This is the only passage in which he is mentioned. He may have been a friend of one of Saul's companions, or, what is more probable, the master of an hospice for Jewish travellers visiting Damascus, since Saul required shelter for his companions as well as for himself.

Reproduced from biblemapper.com

    Tarsus. This was the capital of Cilicia, built on both banks of the river Cydnus, hence its name Tarsoi, “ the wings.” According to Strabo, its fame as a seat of learning excelled even that of Athens and Alexandria.

    He prayeth. These words reassured Ananias. As a strict Pharisee, Saul observed the fixed hours of prayer, but now he addressed his prayers to Jesus of Nazareth,

    “ He prayeth, the attitude most proper for the reception of the moral, intellectual, and spiritual light which was now illuminating him ; and though his eyes were dark, yet he had a vision from above, and saw more clearly than before.”

    12. might receive his sight. Lit. “might recover his sight ” (ἀναβλεψη).

    13. Lord, I have heard. In the reply of Ananias, we note his astonishment and misgiving, and extreme simplicity. He speaks with his Lord as with a most intimate friend.

    by many. From these words we gather that the persecution instigated by Saul had already lasted a considerable time.

    how much evil. See Annotations on ch. viii. 3.

    thy saints. This is the first time we meet with this word as a synonym for “ disciples.” In the early Church, as we see from the greetings in St Paul’s epistles, the expression was applied to all the faithful ; a later usage restricts it to those distinguished by their eminent holiness. At least the word here reminds us that we are all called to be saints (1 Cor. i. 2), since our Leader is the Holy One of God.

14. he hath authority. The Church in Jerusalem had doubtless heard of Saul’s fresh efforts, and had warned the Damascene Christians, or the news may have spread through Saul’s companions.

    that invoke thy name. This is another example of the development of a new terminology. The expression is probably taken from the prophecy of Joel quoted by St Peter (supra, ii. 21). It occurs again in verse 21 of this chapter, and is employed by St Paul (see 1 Cor. i. 2 ; 2 Tim. ii. 22).

    15. vessel of election. A Hebraism. As the Hebrew language is poor in adjectives, the genitive of a noun often replaces an adjective or a participle. The word (σκεος ) here rendered “vessel” may also be translated “instrument,” which renders the sense more exactly. Saul was to be an instrument in the hand of God for the conversion of the Gentiles.

    to carry. There is perhaps an allusion to the metaphor of a “ vessel ” which is carried. This command was given more explicitly in the vision which St Paul had in the Temple (see infra, xxii. 21).

    gentiles. St Paul’s special mission was to convert the Gentiles, hence they stand first on the list, though as yet this trutli was nut clearly grasped by many of the disciples.

    kings. St Paul was arraigned before Agrippa II. at Cesarea, and the Emperor Nero at Rome. He also pleaded before several Roman governors — Sergius, Paulus, Gallio, Felix, and Festus.

    16. my name's sake. Tertullian, speaking of the martyrs and confessors of his day, writes, “We are tortured when we confess our guilt, we are set free if we deny it, for the battle centres in one Name.”

    17. laying his hands. Ananias, though not expressly told to lay his hands on Saul, understood that his actions and words must correspond with Saul’s vision as related by God.

    Brother Saul. Ananias no longer fears ; he addresses the former persecutor affectionately as a brother in Christ.

he that appeared, etc. Great stress is laid on the reality of the apparition of Jesus to Saul. Thus we find it confirmed in verse 27, and also in ch. xxii. 14, xxvi. 19 ; 1 Cor. ix. 1, xv. 8.

    18. as it were scales. The Greek word (λεπιδες ) is used for any thin substance that peels or flakes off. It is a medical term. The existence of these “scales” shews that Saul was really blind. They may have been incrustations, such as surround the eyelids when a person is suffering from acute inflammation. It is thought that St Paul's eyes were always weak afterwards, since he generally employed a secretary, and once he refers to the large characters in which he wrote. Cf. See what a letter (lit. “with what large letters”) I have written to you with my own hand (Gal, vi. 11).

    he was baptized. Saul had no need of instruction, for Jesus Himself had taught him all that was necessary for baptism, and far more.

St Paul frequently mentions his having received his knowledge from our Lord, e.g.~ For I give you to understand, brethren, that the gospel which was preached by me is not according to man. For neither did I receive it of man, nor did I learn it ; but by the revelation of Jesus Christ (Gal. i. 1112). For I delivered unto you first of all, that which 1 also received (1 Cor. xv. 3), How that, according to revelation, the mystery has been made known to me (Eph. iii. 3).

    19. with the disciples. He was received as a brother by those whom he came to persecute.

    20. immediately he preached Jesus, etc. The synagogues of Asia were the first Christian churches. Saul lost no time in revealing the change miraculously wrought in him, and in confessing Jesus to be the Son of God.

    21. Is not this he ? etc. Their amazement was caused by the complete transformation which God’s grace had wrought in Saul, the zealous Pharisee and persecutor of the disciples of Jesus of Nazareth.

    who persecuted. Lit. “ who devastated ” (πορθησας ). The word is used of soldiers laying waste a country.

    came hither. Better, “ had come hither ” (ὧδε . . . . ἐληλυθει) but had now abandoned his design. The R.V. reads “ made havoc.”

22. Saul increased much more, etc. Saul’s previous training as a zealous Pharisee and a pupil of Gamaliel fitted him admirably for the work to which he was called, and his vast knowledge of the Scriptures enabled him to refute the Jews and to prove an assertion logically (συμβιβαζων), as the Greek verb here rendered “ affirming ” implies. It signifies literally to put things side by side for the purpose of comparing them, and thus to draw a conclusion.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.