Translated by Qwen. You may have read the commentary on verse 14 before since it was used as an introductory to the 1st reading from last Sunday (Acts 2:14, 22-33).
Acts 2:14 But Peter, standing with the eleven, lifted up his voice…
But Peter standing:
so that he might be more easily heard by the multitude, and because it
was the custom of the Jews that those delivering sermons would rise to
their feet (as stated in Acts 1:15).
With the eleven: the other Apostles who surrounded Peter as their prince and head, and who also spoke through his mouth.
He lifted up his voice:
Chrysostom here remarks how suddenly Peter was changed into another
man—he who recently, terrified by the voice of a single servant girl,
had denied his Lord, now with raised voice and unshaken courage
confesses Him before the Scribes, Pharisees, and a multitude of all
nations, and begins the promulgation of the New Law; and indeed without
prior study or premeditated speech, whereas great orators about to speak
before so frequent an audience often find their voice sticking in their
throat and are struck dumb with fear.
Men of Judea, and all you who dwell in Jerusalem:
whether Jews, or proselytes, or even Gentiles. For in that famous city
people of every kind dwelt, and had flocked together for the spectacle.
Acts 2:36. Let them therefore know most certainly...
With the highest certainty of divine faith, let the entire House of Israel—all the posterity of Jacob—know that God has made this Jesus, whom you crucified, both Lord and Christ. That is, God constituted Him Lord of all creation according to His human nature, and His Messiah, anointed with Divinity, when He elevated Christ’s human nature to the hypostatic union with the Word. Chrysostom notes Peter’s divine skill in gently handling the hardened hearts of his listeners until they were softened, so that he might then strike this final blow. For if he had dealt with them harshly at the outset, calling them traitors and murderers of Christ—as Stephen later dealt with his incorrigible executioners in Acts 7—he would have only hardened them further.
Acts 2:37. But when they heard this...
And the grace of God touched their hearts inwardly, they were cut to the heart. Many of them were pricked with sorrow for their sin and moved to repentance. "Men and brethren, what shall we do?" they asked, meaning: How may we expiate so great a crime? For they thought this guilt inexpiable, since they had put to death Him whom they ought to have adored, says St. Augustine (Tractate 13 on John). But they ought not to despair, he notes, for these were the very ones for whom the Lord, hanging on the cross, had deigned to pray; He saw that among many strangers, some were truly His own.
Acts 2:38. Repent...
For no one who is master of his own will passes over to Christ to begin to be what he was not, unless he first repents of having been what he was. And this is the initial repentance which the Apostle Peter here commands the Jews, says Augustine (Homily 150). The Council of Trent (Session 16, Chapter 6) describes the process by which this initial repentance progresses from fear, through hope, to love—at least imperfect love—and finally to a detestation of sin arising from that love. In such repentance, however, only detestation of past sins is contained; for Baptism supplies the satisfaction and other requisites for the remission of sins, as Cajetan notes.
And let each one of you be baptized in the name of Jesus Christ. This means by professing faith in and the name of Jesus Christ, just as adults are accustomed to do in Baptism. Thus, the Eunuch, after declaring, "I believe that Jesus Christ is the Son of God," was baptized by Philip (Acts 8:37). Therefore, to be baptized here "in the name of Jesus Christ" does not mean using a different baptismal formula than the one prescribed by Christ in Matthew 28:19, as the Carthusian and many others suppose. For Peter is not here explaining the precise words the ministers of baptism ought to use (which should be taught to the baptizers rather than the baptized), but is instructing the candidates on what they must do and profess when receiving baptism.
For the remission of your sins: that your sins may be washed away and forgiven through this Baptism. It is true that John the Baptist is also said to have preached "a baptism of repentance for the remission of sins" (Luke 3:3). However, that remission was attributed to the repentance to which John moved the candidates, not to John’s baptism itself. Thus, repentance was for the remission of sins, not John’s baptism; whereas Christ’s Baptism remits sins by its own power and ex opere operato.
And you shall receive the gift of the Holy Spirit. That is, the Holy Spirit with His gifts, which in those early times were customarily conferred in Confirmation after Baptism, accompanied by some external sign, just as the Apostles themselves received on the very day of Pentecost. Some, however, understand "the gift of the Holy Spirit" to mean the sanctifying grace bestowed in Baptism, since Paul testifies (Titus 3:6) that the Holy Spirit is poured out upon us through the laver of regeneration.
Acts 2:39. For to you is the promise...
This promise was made to you Jews by God through the Prophet Joel concerning the outpouring of the Spirit upon you, as mentioned earlier in verse 17. Therefore, since God’s promise cannot fail, you ought not to despair, but rather form a most confident hope regarding the forgiveness of your sins.
And to your children. He alludes to Joel’s prophecy: "Your sons and your daughters shall prophesy" (v. 18).
And to all who are far off. That is, to the Gentiles and idolaters who are far from God, truly alienated from the life of God through ignorance and blindness of heart (cf. Eph. 2:17; 4:18). This fulfills what he quoted from Joel 17: "I will pour out My Spirit upon all flesh."
Whomsoever the Lord our God will call. For this promise was not made indiscriminately to everyone, but only to those whom the Father has drawn to His Son by an eternal calling, inspiring in them the faith and charity by which they might come. As Sanctius clearly notes, such universal expressions as "to all who are far off," etc., must be understood as expressly or implicitly restricted to the predestined.
Acts 2:40. And with many other words he testified...
He confirmed the truth of what he had spoken concerning Christ and the salvation of humanity accomplished through Him, by citing and interpreting for them the Scriptures of Moses and the Prophets that pointed to Christ, just as Christ Himself had done shortly before with the two disciples on the road to Emmaus (Luke 24:27).
And he exhorted them. He urged them to embrace the faith of Christ and not let this opportunity for eternal salvation slip away. However, since the Greek verb is ambiguous, it can also be translated: And he earnestly besought them, as Chrysostom interprets it, thereby noting and praising Peter’s humility and pastoral love for them.
Save yourselves from this crooked generation. Separate yourselves through faith and salvation from these unbelievers, whether Jews or Gentiles, who refuse to accept Christ’s faith and instead mock it, so that while they perish, you may be saved.
Acts 2:41. They therefore who received his word...
By believing what he proclaimed, were baptized. Not by Peter alone, but by the other Apostles and disciples who assisted him during his preaching. However, since so many were baptized simultaneously, St. Thomas Aquinas (III, q. 66, a. 7) suggests they were baptized not by immersion—which was the more common practice—but by aspersion or infusion. As many Scholastics teach, this is valid provided a few drops of water touch the candidate, so long as the amount of water is sufficient to be called a washing.
And there were added in that day. Yet it may be doubted whether all were baptized on that single day of Pentecost; for in Scripture, "day" is often used to denote a somewhat longer period, not merely one natural or artificial day.
Souls. The term denotes "men" by synecdoche, using the principal part for the whole. Thus, Abraham and Lot are said to have brought with them "the souls that they had gotten in Haran" (Gen. 12:5).
About three thousand. This demonstrates the great efficacy of divine grace and God’s generosity toward the primitive Church drawn from the Jews, whom a single sermon converted to the faith in such numbers. It also shows how beneficial it had been for these Jews to have been under the Mosaic Law as under a tutor (Gal. 3:24–25). For St. Augustine (On Christian Doctrine, Bk. 3, ch. 6) notes that, through the Law’s temporal and carnal words and signs, they were already close to spiritual realities, even if they did not yet understand how to interpret them spiritually. St. Irenaeus (Bk. 4, ch. 4) adds that these converted Jews already possessed the fear of God, by which God had gradually disposed them to readily and eagerly embrace the faith in Christ now proposed to them. Bart. Petrus asks here why a greater number from this multitude did not become Christians. He answers: because they refused. When asked how they could refuse after witnessing so many signs and miracles, he replies that miracles suffice only if God inwardly converts hearts by His preventing grace. He further asks whether they remained unbelievers through no fault of their own. He answers that they remained unbelievers by their own fault, for they ought to have believed and did not. When pressed again: How, if the grace necessary for believing was lacking to them? he responds that this grace was lacking through their own fault, because by their sins they placed an obstacle; and God owes no one the gift of faith or repentance.
Acts 2:42. And they continued steadfastly...
This is noted so that such a vast multitude does not appear to have lightly committed themselves to Christ, with many soon abandoning their resolve.
In the apostles’ teaching. That is, by listening to the Apostles instruct them and gradually advancing from the rudiments of faith to deeper truths. Hence, the Apostles likely divided their labors, with some teaching certain households and others different ones, since so many thousands could not always gather for a single sermon.
And in the fellowship, in the breaking of bread. This refers to that communion in which Christians partake of the Eucharistic bread, which in early times, following Christ’s example at the Last Supper, was broken into portions after consecration and distributed to each communicant. "The bread which we break, is it not a participation in the body of Christ?" (1 Cor. 10:16). Accordingly, the Syriac version translates this as: "in the breaking of the Eucharist." However, the original Greek reads: "and in the communion, and in the breaking of bread," where the final "and" is not merely copulative but explicative (i.e., "that is"), clarifying that the fellowship of the first Christians consisted precisely in the breaking and receiving of the Eucharistic bread, through which all share in the same heavenly food and are united to one another. Hence, by excellence, it is called "Communion." Following the example of these first Christians, who burned with such charity, a custom persisted in the Church for some time whereby all received the Eucharist daily at Mass. This can also be inferred from the many post-Communion prayers recited by the priest, in which he gives thanks to God on behalf of the people for having received the Eucharist. Nevertheless, not all interpreters understand this passage as referring to the Eucharistic bread, but rather to sharing in a common, ordinary meal, which is mentioned shortly in verse 46. Therefore, this text is not entirely conclusive against heretics in arguing for Communion under the species of bread alone, as Bart. Petrus notes, especially since Chrysostom and Oecumenius make no mention of the Eucharist here.
And in the prayers. Through which perseverance in faith and righteousness is obtained. Thus, three practices are listed here by which the first Christians cherished and nourished the Spirit of God received in Baptism and Confirmation: namely, the Apostles’ teaching, Eucharistic Communion, and prayer. From this, it also becomes clear that the interpretation understanding "the breaking of bread" here as Eucharistic is the more sound.
Acts 2:43. And fear came upon every soul...
A certain awe and reverential dread was divinely instilled in everyone, both Jews and unbelieving Gentiles, lest they should obstruct this first great movement of Jews toward the faith, but rather, struck by such an extraordinary event, might stand in admiration.
And many wonders and signs were done, etc.—miracles of healings and other deeds surpassing the ordinary course of nature, which are not recorded here.
And great fear was upon all. They did not know what these events portended or what their outcome would be. For so brilliant a radiance of grace, such vigor of power, and such divine operation shone forth in the Apostles, says the Carthusian, that even the enemies of truth were compelled to fear—men who, shortly before, had not only shown no fear but were prepared to put them to death.
Acts 2:44. And all who believed...
Along with others who had come to faith while Christ was still alive and preaching. Were together. The Greek reads epi to auto ("in the same place" or "with one accord"). With the same mind and, as far as possible, in the same location, says Cajetan. For the Greek phrase ἐπὶ τὸ αὐτό, which the Vulgate translator here renders "together," was translated in verse 1 as "in the same place." Yet they do not appear to have all dwelt together in a single residence like religious in a monastery; for no communal dwelling could accommodate so many thousands at once, along with their wives and children. Moreover, verse 46 immediately states they broke bread "from house to house," indicating they moved among various homes. Furthermore, they needed to be distributed geographically so that such a vast multitude could be properly instructed by different Apostles. Thus, many gathered together at the appointed hours for prayer or preaching in the temple, as verse 46 will note, or met elsewhere for the Eucharist and pious exercises, deliberately separating themselves in their conduct from unbelievers as much as possible, in accordance with Peter’s earlier command: "Save yourselves from this crooked generation" (v. 40).
And they had all things in common. This refers to use, not to absolute ownership of every possession, but only to those things necessary for food and clothing; otherwise, one would have to claim that even wives were held in common. Thus, the use of those cold words "mine" and "yours" was abolished among them, as Chrysostom observes.
Acts 2:45. Possessions...
Immovable property, such as fields and houses, as clarified in Acts 4:34. And goods. That is, movable property, such as livestock, surplus furnishings, etc. They sold. Yet not everyone absolutely sold all their belongings; for to house so many thousands comfortably, they could not have sold all their houses but needed to retain possession of them. From this zeal of the Jewish Christians in selling their goods—a practice nowhere recorded among the Gentile Churches—St. Augustine (On Christian Doctrine, Bk. 3, ch. 6) deduces how beneficial it had been for them to have been kept under the Mosaic Law as under a tutor, so that the ceremonies and signs temporarily imposed on servants might bind their minds to the worship of the one true God. For they were thus closer to spiritual realities than the Gentiles, who worshiped hand-made idols.
And distributed to all. Through the Apostles, at whose feet they laid the proceeds from their sales (Acts 4:35). As each had need. Hence, the poor received no less than the rich if their needs were equal. This standard is still observed today in well-reformed religious orders, where those who were nobler or wealthier in the world are not permitted to retain private property. Such was the liberality and communal generosity of the Jerusalem Christians, flowing from the abundance of charity and spiritual riches. For the more spiritually rich a person is, the less he concerns himself with material wealth. Hence, the Carthusian concludes that the more avaricious a person is, the less love he has for divine things, and the more he seeks earthly things, the poorer his soul becomes.
Acts 2:46. And continuing daily...
At the hours appointed for prayer and hearing the word of God. Thus, Peter and John went up to the temple at the ninth hour of prayer (Acts 3:1), and daily the Apostles did not cease teaching and preaching Jesus Christ in the temple (Acts 5:42).
With one accord. With one soul and one heart, fused together by the fire of charity toward God, says Augustine (Against Faustus, Bk. 5, ch. 9).
In the temple. For although it was a Jewish institution, it was nevertheless the temple of the true God, and it was fitting to carry out spiritual exercises there so that other Jews might more easily be converted to the faith when they saw Solomon’s temple honored, not despised, by the new Christians.
And breaking bread from house to house. After returning from the temple, they ate frugally at home, frequently changing households, as the wealthy and those with larger homes invited crowds of the poor. This "breaking of bread" signifies table frugality and taking only necessary food without delicacies, as Oecumenius notes. Some interpreters, however, including the Syriac version, understand this as referring to the Eucharistic breaking of bread, supposing that upon returning from the temple they first received the sacred Eucharist and then celebrated those communal meals called agapae in Greek (cf. 1 Cor. 11:21).
They took their food with gladness. Not a gladness arising from the sweetness of physical food, but from their mutual charity and the hope of future blessings which they believed were reserved for Christians.
And in simplicity of heart. Without guile or hypocrisy, dining and associating with one another, as becomes those who seek God alone in all things, not human praise or temporal advantage; for it is precisely from such self-seeking that duplicity of heart, pretense, and hypocrisy typically arise.
Acts 2:47. Praising God...
So that in all their actions, even in the necessary refreshment of the body, they remained lifted up to God and gloried in His contemplation, says the Carthusian, in keeping with the Psalm: "Let the righteous eat and rejoice before God, and be glad in joy" (Ps. 68:3).
And having favor with all the people. They were held in goodwill and esteem by the entire populace of Jerusalem, both for that shared charity and upright conduct which all admired, and for the miracles shining forth on every side, which filled them with awe. This popular favor was precisely why the Pharisees and unbelieving Jews did not yet dare to hinder them or disperse their assemblies.
And the Lord added. By His grace, inspiring faith and a desire for baptism. To the Church those who were to be saved. The multitude destined for salvation, according to His eternal purpose, bestowing upon them faith, hope, and charity, along with the means necessary to attain salvation.
Daily. For if a single sermon by Peter brought 3,000 to faith (v. 41), how many thousands do we suppose were added daily through the preaching of all the Apostles, confirmed by so many signs and miracles?
Together. Into the same fellowship of believers. Modern Greek editions begin the next chapter with this final phrase, but conclude the present verse thus: "And the Lord added daily to the Church those who were being saved." Here, the word Church is in the dative case and governed by the verb added.
CONTINUE
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