Acts 2:37. “Now when they heard these things… they were pierced to the heart.”
And by the grace of God inwardly touching their hearts, they were compuncti corde (pierced in heart). Many of them, through sorrow for their sin, were moved to repentance.
“What shall we do, brethren?”
That we may cleanse ourselves from so great a crime. For they thought that crime to be inexpiable, since they had killed Him whom they ought to have adored, as says Augustine of Hippo (Tract. 13 on John). But they ought not to despair, he says, for those for whom the Lord, hanging on the Cross, had deigned to pray; for He saw some of His own among many strangers.
Acts 2:38. “Do penance.”
For no man who has free will passes over to Christ so as to begin to be what he was not, unless he repents of having been what he was. And this is the first repentance which the Apostle Peter here commands to the Jews, says Augustine (Homily 150).
The manner in which this first repentance proceeds—from fear, through hope, to at least an imperfect love, and then to a detestation of sin arising from such love—is described by the Council of Trent (Session 6, chapter 6).
In this repentance, however, there is contained only the detestation of past sins; for Baptism supplies satisfaction and the other things necessary for the remission of sins, as says Thomas Cajetan.
“And let each of you be baptized in the name of Jesus Christ.”
By professing the faith and the name of Jesus Christ, as adults are accustomed to profess in Baptism. Thus the eunuch, after saying, “I believe that Jesus Christ is the Son of God,” was baptized by Philip (Acts 8:37).
Therefore, to be baptized “in the name of Jesus Christ” does not mean to be baptized with another form than that prescribed by Christ (Matthew 28:19), as the Carthusian and many others think. For Peter here does not explain what form of words should be used in baptizing—this was to be taught to the baptizers rather than the baptized—but he prescribes what those to be baptized ought to do and profess when they receive Baptism.
“For the remission of your sins.”
That your sins may be washed away and remitted by that Baptism.
Yet John the Baptist is also said to have preached a baptism of repentance “for the remission of sins” (Luke 3:3). But that remission was attributed to the repentance to which John stirred those to be baptized, not to John’s baptism itself. Thus repentance was unto the remission of sins, not John’s baptism—whereas the Baptism of Christ truly and ex opere operato remits sins.
“And you shall receive the gift of the Holy Spirit.”
That is, the Holy Spirit with His gifts, whom in those times they were accustomed to receive in Confirmation after Baptism, with some outward sign, just as the Apostles themselves had received Him on the day of Pentecost.
Yet some understand by “the gift of the Holy Spirit” the sanctifying grace which is given in Baptism; for Paul testifies (Titus 3:6) that the Holy Spirit is poured out upon us through the laver of regeneration.
Acts 2:39. “For the promise is to you…”
To you Jews the promise was made by God through the prophet Joel, concerning the pouring out of the Spirit upon you, of which mention was made above (v. 17). Therefore, since the promise of God cannot fail, you ought not to despair but to conceive the greatest hope and confidence for the remission of your sins.
“And to your children.”
He alludes to that of Joel: “your sons and your daughters shall prophesy.”
“And to all who are far off.”
That is, to the Gentiles and idolaters, who are far from God, alienated from the life of God through ignorance and blindness of heart (cf. Ephesians 2:17; 4:18). This is what he had said from Joel: “I will pour out my Spirit upon all flesh.”
“Whomsoever the Lord our God shall call.”
For the promise was not made absolutely to all, but only to those whom the Father, by eternal calling, has called to the Son, inspiring in them faith and love whereby they may come. Thus, as Peter clearly signifies, such general expressions—“all who are far off”—must be understood, explicitly or implicitly, as restricted to the predestined.
Acts 2:40. “And with many other words he testified…”
That the things he had said about Christ and the salvation of the human race through Christ were true, citing and interpreting to them Scriptures from Moses and the Prophets concerning Christ, just as Christ Himself had done a little earlier with the two disciples going to Emmaus (Luke 24:27).
“And he exhorted them…”
That they should embrace the faith of Christ and not let this opportunity of eternal salvation slip away.
Since the Greek word is ambiguous, it can also be translated “he entreated them,” as John Chrysostom takes it; hence he notes and extols the humility and love of Peter toward them.
“Be saved from this perverse generation.”
Separate yourselves, by faith and salvation, from these unbelieving men—both Jews and Gentiles—who refuse to receive the faith of Christ and instead mock it; so that while they perish, you may be saved.
Acts 2:41. “They therefore that received his word…”
Believing those things which were spoken by him,
“were baptized.”
Not by Peter alone, but by the other Apostles and disciples who were assisting him.
Since so many were baptized at once, Thomas Aquinas (III, q. 66, a. 7) thinks they were baptized not by immersion, which is the more common usage, but by sprinkling or pouring. For this, as many Scholastics teach, it suffices that a few drops of water touch the one being baptized, provided there is enough water that it may be called a washing.
“And there were added in that day…”
Whether all were baptized on that single day of Pentecost may be doubted; for “day” in Scripture is often taken for a somewhat longer period.
“About three thousand souls.”
That is, men, by a synecdoche, putting the principal part for the whole.
Here is shown the great efficacy of divine grace and God’s generosity toward the primitive Church from the Jews, who by one sermon converted so many to the faith.
From this it is also evident how beneficial it had been for those Jews to have been under the Mosaic Law as under a pedagogue (Galatians 3:24–25). For Augustine of Hippo says (De Doctrina Christiana, III, 6) that in the temporal and carnal signs of the Law they were already close to spirituality, though they did not yet understand them spiritually. And Irenaeus says (Book IV, ch. 4) that these converted Jews had previously had the fear of God, whereby God had gradually disposed them to embrace readily the faith of Christ when it was proposed to them.
Peter Bartholomew asks why still more were not converted from that multitude. He answers: because they did not will it. He asks further how they could not will it when they saw so many signs and miracles. He answers: miracles are not sufficient unless God, by His prevenient grace, inwardly converts hearts. He asks whether they remained unbelieving without fault. He answers: they remained so by their own fault, because they ought to have believed and did not. He asks again how, since the grace necessary for believing was lacking. He answers: that this grace was lacking through their own fault, because by their sins they placed an obstacle; nor does God owe the gift of faith or repentance to anyone.
Acts 2:42. “And they were persevering…”
Lest so great a multitude might seem lightly to have given their name to Christ and soon to have fallen away,
“in the doctrine of the Apostles.”
That is, hearing the Apostles teaching and being led from the rudiments of the faith to more perfect things.
“And in the communion of the breaking of bread.”
That communion in which Christians partake of the Eucharistic bread, which, after consecration, was broken into parts and distributed to each communicant.
“The bread which we break, is it not the participation of the Body of the Lord?” (1 Corinthians 10:16).
Thus the Syrian interpreter renders it: “in the breaking of the Eucharist.” The Greek text, however, reads “in the communion and breaking of bread,” where “and” is explanatory, that is, namely: explaining wherein that communion consisted—namely, in the breaking and reception of the Eucharistic bread, through which all partake of the same heavenly food and are united among themselves. Hence it is called Communion by excellence.
Following the example of these first Christians, who burned with such charity, the custom long remained in the Church that all would daily receive the Eucharist at Mass.
However, not all interpret this of the Eucharistic bread, but of ordinary and common meals; thus this text is not entirely conclusive against heretics concerning Communion under one species only.
“And in prayers.”
Through which perseverance in faith and justice is obtained.
Thus three things are here set forth by which the first Christians nourished the Spirit received in Baptism and Confirmation: the doctrine of the Apostles, Eucharistic communion, and prayers.
Acts 2:43. “And fear came upon every soul.”
A certain divinely infused awe and trembling came upon all—both unbelieving Jews and Gentiles—so that they did not dare to hinder this first gathering of the Jews to the faith, but rather stood in astonishment, marveling at so unusual a thing.
“And many wonders and signs were done…”
That is, miracles of healings and other works above the whole course of nature, which are not here written.
And “great fear was upon all”, since they did not know what to hope for from these things nor what end they would have. For such a brightness of grace, vigor of power, and divine operation shone forth in the Apostles, says the Carthusian, that the enemies of the truth were compelled to fear—those who shortly before had not only not feared them, but had even been ready to kill them.
Acts 2:44. “And all who believed were together…”
And likewise others who had believed while Christ was still living and preaching.
“Had all things in common.”
In Greek, ἐπὶ τὸ αὐτό (“into the same”), that is, with one mind and, as far as possible, in one place, says Thomas Cajetan. Yet they do not seem all to have lived in one single place like religious in a monastery; for no one dwelling could have contained so many thousands with their wives and children. Moreover, it is said below (v. 46) that they broke bread “from house to house,” which shows that they went from one house to another.
Therefore, they were gathered together chiefly at the hour of prayer or preaching in the Temple, or in other places for the Eucharist and works of piety, and they separated themselves as much as possible from unbelievers, according to what Peter had said: “Be saved from this perverse generation” (v. 40).
“And they had all things in common.”
That is, as to use—not absolutely all things, but only those pertaining to sustenance and clothing; otherwise one would have to say that even wives were held in common. There was not among them the use of those cold words “mine” and “thine,” as John Chrysostom says.
Acts 2:45. “They sold their possessions…”
Immovable goods, such as lands and houses, as is explained below (Acts 4:34),
“and goods” (substantias)
That is, movable goods—livestock, furnishings, and the like.
“And distributed them to all…”
Yet not all sold absolutely everything; for, in order that so many thousands might dwell conveniently, many houses had to be retained.
From this zeal of the Jewish Christians in selling their goods—something not recorded of the Gentile Churches—Augustine of Hippo concludes (De Doctrina Christiana III, 6) how beneficial it had been for them to be under the Mosaic Law as under a pedagogue.
“And they distributed them to all…”
Through the Apostles, at whose feet they laid the money received from the sale of their goods (Acts 4:35),
“as each had need.”
Thus the poor received no less than the rich, if they had equal need.
This rule is still observed in well-reformed religious communities, where those who were formerly more noble or wealthy are not permitted to retain anything as their own.
This generosity and common sharing among the Christians of Jerusalem flowed from the abundance of charity and spiritual riches; for the richer a man is spiritually, the less he cares for material wealth. Hence, as the Carthusian concludes, the more one seeks earthly things, the poorer his soul becomes in divine love.
Acts 2:46. “And continuing daily…”
At appointed hours 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 to teach and proclaim Jesus Christ (Acts 5:42).
“With one accord” (unanimiter)
Having one soul and one heart, inflamed with the fire of charity toward God, says Augustine of Hippo (Contra Faustum, V, 9).
“In the Temple.”
For although it was a Jewish temple, it was nevertheless the temple of the true God; and it was fitting to perform spiritual exercises there so that the other Jews might more easily be converted to the faith, seeing that the Temple of Solomon was not despised but honored by the new Christians.
“Breaking bread from house to house.”
After returning from the Temple, they took meals at home with simplicity, changing houses in turn, as the richer invited the poorer.
This “breaking of bread” signifies frugality of table and necessary sustenance without luxury, as notes Oecumenius. Yet some interpreters—including the Syrian—understand it of the Eucharistic bread, as though, returning from the Temple, they first received the Holy Eucharist and then celebrated the feasts of charity (ἀγάπαι), of which mention is made in 1 Corinthians 11:21.
“They took their food with gladness…”
Not arising from the sweetness of bodily food, but from mutual charity and the hope of future goods laid up for Christians.
“And simplicity of heart.”
Living together without deceit or hypocrisy, seeking God alone in all things—not human praise nor temporal advantage. For from self-seeking arise duplicity of heart, simulation, and hypocrisy.
Acts 2:47. “Praising God…”
So that in all their works—even in necessary bodily refreshment—they were lifted up toward God and rejoiced in His contemplation, says the Carthusian, according to the Psalm: “Let the just feast and rejoice in the presence of God” (Psalm 68).
“And having favor with all the people.”
They were pleasing and acceptable to all the people of Jerusalem because of their common charity and manner of life, which were admired, and because of the miracles shining forth on every side.
This favor among the people was the reason why the Pharisees and unbelieving Jews did not dare to hinder them or disperse their assemblies.
“And the Lord added…”
By His grace, inspiring faith and the desire for Baptism,
“those who were being saved.”
That is, the multitude of those destined for salvation, granting them faith, hope, charity, and the means by which salvation is attained.
“Daily.”
For if by one sermon of Peter three thousand received the faith (v. 41), how many thousands do we suppose were added daily thereafter through the preaching of all the Apostles, confirmed by so many signs and miracles?
“Into the same.”
Into the same assembly of the faithful. The Greeks today begin the following chapter with this clause, but here conclude: “And the Lord added daily to the Church those who were being saved,” where “Church” is in the dative case, governed by “added.”
CONTINUE
Comments
Post a Comment