St John Chrysostom’s Fifth Homily on Acts of the Apostles (2:14 ff)

Acts II. 14.-”Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words.”

["Ye men of Judea, and all ye that dwell at Jerusalem,"] whom the writer above described as strangers. Here he directs his discourse to those others, the mockers,¹ and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that “some mocked,” that he might have a starting-point for his defence, and by means of that defence, might teach. ["And all ye that dwell in Jerusalem."] It seems they accounted it a high encomium to dwell in Jerusalem too.² “Be this,” says he, “known unto you, and hearken unto my words.” In the first instance he made them more disposed to attend to him. “For not as ye³ suppose,” says he, “are these drunken.” Do you observe the mildness of his defence? (v. 15.) Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, “as ye mock,” or, “as ye deride,” but, “as ye suppose;” wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. “For these are not drunken, as ye suppose, seeing it is but the third hour of the day.” And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery.⁴ Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. “But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith the Lord God. (v. 16, 17. Joel ii. 28.) Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance: (sugkatabasin.) He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned. “And I will pour out of My Spirit upon all flesh.” He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling. “And your sons shall prophesy.” And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those [whom he is addressing] he calls his and their fathers. “And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy.” So far he shows that he and his have found favor, in that they had received (kataciwqentaj) [the Spirit]; not so they whom he is addressing; for that they had crucified [the Lord]. So Christ also, willing to mitigate their wrath, said, “By whom do your sons cast out devils?” (Matt 12:27.) He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, `They are not drunk, but speak⁵ by the Spirit:’ but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation [of drunkenness], he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness. “I will pour out of My Spirit upon all flesh.” ["And your sons," etc.] To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

Then he goes on with the prophecy, which has in it also something terrible. “And I will show wonders in heaven above, and signs” ["in the earth beneath"]. (v. 19.) In these words he speaks both of the judgment to come, and of the taking of Jerusalem. “Blood and fire, and vapor of smoke.” Observe how he describes the capture. “The sun shall be turned into darkness, and the moon into blood.” (v. 20.) This results from the (siaqesewj) internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come. “Before that great and notable day of the Lord come.” For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal?⁶ For if these things are the prelude of that day, it follows that the extreme of danger is impending. But what next? He again lets them take breath, adding, “And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved.” (Rom 10:13.) This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, “Be this known unto you all and hearken unto my words.” But he begins by saying, “Ye men of Judea.” By the expression =Ioudaioi, I take him to mean those that lived in Judea.-And, if you please, let us compare those expressions in the Gospel, that you may learn what a sudden change has taken place in Peter. “A damsel,” it is written, “came out unto him, saying, Thou also wast with Jesus of Nazareth.” And, says he, “I know not the Man.” And being again questioned, “he began to curse and to swear.” (Matt 26:69-72.) But see here his boldness, and his great freedom of speech.-He did not praise those who had said, “We do hear them speak in our tongues the wonderful works of God;” but by his severity towards those others, he made these more earnest, and at the same time his address is clear from all appearance of adulation. And it is well to remark, on all occasions, however the Apostles may condescend to the level of their hearers (sugkatabasij), their language is clear from all appearance both of adulation and of insolence: which is a difficult point to manage.

Now that these things should have occurred at “the third hour,” was not without cause. For⁷ the brightness of this fire is shown at the very time when people are not engaged in their works, nor at dinner; when it is bright day, when all are in the market-place. Do you observe also the freedom which fills his speech? “And hearken to my words.”And he added nothing, but, “This,” says he, “is that which was spoken by the prophet Joel; And it shall come to pass in the last days.” He shows, in fact, that the consummation is nigh at hand, and the words, “In the last days,” have a kind of emphasis. ["I will pour out," etc.] And then, that he may not seem to limit the privilege to the sons only, he subjoins, “And your old men shall dream dreams.” Mark the sequence. First sons; just as David said, “Instead of thy fathers, were begotten thy sons.” (Ps 45:17.) And again Malachi; “They shall turn the hearts of the fathers to the children. And on my handmaidens, and on my servants.” (Mal 4:6.) This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah.⁸ He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, “The Lord said unto my Lord, Sit Thou on my right hand,” they were silent, and “no man,” we read, “was able to answer Him a word.” (Ps 110:1.) And on all occasions He Himself also appealed to the Scriptures; for instance, “If he called them gods to whom the word of God came.” (John 10:35.) And in many places one may find this. On this account here also Peter says, “I will pour out of my spirit upon all flesh;” that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed,⁹ it was better not to do so (as also this obscure saying, “I will show wonders in heaven above,” put them the more in fear because it was obscure.) And it would have been more an offence, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse. (infra v. 39.) For¹⁰ since the good things were not sufficient to allure them, [it is added, "And I will show wonders, etc."]. Yet¹¹ this has never been fulfilled. For none escaped then [in that former judgment], but now the faithful did escape, in Vespasian’s time. And this it is that the Lord speaks of, “Except those days had been shortened, not all flesh should be saved.”-["Blood, and fire, and vapor of smoke."] (Matt 24:22.) The worst to come first;¹² namely, the inhabitants to be taken, and then the city to be razed and burnt. Then he dwelt upon the metaphor, bringing before the eyes of the hearers the overthrow and the taking. “The sun shall be turned into darkness, and the moon into blood.” What means, the moon turned into blood? It denotes the excess of the slaughter. The language is fraught with helpless dismay. (supra p. 32.) “And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one,” he says: though he be priest (but he does not vet reveal the meaning), though bond, though free. For¹³ there is no male nor female in Christ Jesus, no bond, no free. (Gal 3:28.) Well may it be so, for all these are but shadow. For if in king’s palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom (filosofia). “Every one who shall invoke.” Invoke: not any how, for it is written, “Not every one that saith unto Me, Lord, Lord:” but with (diaqesewj) inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment.¹⁴ For in the invocation is the salvation.

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles-the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God’s own. Therefore also He says, “None is good save one, that is, God.” (Luke 18:19.) Only let us not take this goodness for an occasion of negligence. For He also punishes as God. In fact, the very punishments here spoken of, He brought them to pass, even He who said, “Every one who shall call on the name of the Lord, shall be saved.” I speak of the fate of Jerusalem;¹⁵ that intolerable punishment: of which I will tell you some few of the particulars, useful to us in our contest, both with the Marcionites and many other heretics. For, since they distinguish between Christ a good God, and that evil God [of the Old Testament], let us see who it was that effected these things. The evil God, taking vengeance for Christ? or not so? How then alien to Him? But was it the good God? Nay, but it is demonstrated that both the Father and the Son did these things. The Father in many places; for instance, when He says in the parable of the vineyard,¹⁶ ["He will miserably destroy those wicked husbandmen" (Matt 21:41); again in the parable of the marriage feast, the King is said] to send His armies (Matt 22:7): and the Son, when He says, “But those Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me.” (Luke 19:27.) * * *¹⁷ And they sent, saying, We will not have Thee to reign over us. Would you like then to hear the things which actually came to pass? Moreover, Christ Himself also speaks of the future tribulations, than which never any thing more dreadful came to pass; never any thing more ruthless, my beloved, than the deeds then done!¹⁸ And He Himself declared it. For what could you wish to see more grievous than these? * * *-probed them with their daggers!¹⁹ – * * * But shall I relate to you the shocking case of the woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4.) Did not the actual events cast all misery into the shade? But shall I tell you of famines and pestilences? One might speak of horrors without number: nature was unknown; law unknown; they outdid wild beasts in ferocity. True, these miseries came by the fate of wars; but because God, because Christ so willed it to be. These facts will apply both against the Marcionites and against those who do not believe that there is a hell: for they are sufficient to silence their impudence. Are not these calamities more severe than the Babylonian?²⁰ Are not these sufferings more grievous than the famines of that time? Yes, for ["never was the like from the beginning of the world"] “no, nor ever shall be such.” (Matt 24:21.) And this was Christ’s own declaration. In what sense then, think ye, is it said that Christ remitted them their sin?²¹ Perhaps it seems a commonplace question: but do ye solve it.-It is not possible to show anywhere, even in fiction, any thing like what the reality was here. And had it been a Christian that wrote this history, the matter might be regarded with suspicion: but if he was a Jew, and a Jewish zealot, and after the Gospel, how can the meaning of the facts be otherwise than palpable to all men? For you will see the man, how, everywhere, he always extols the concerns of the Jews.-There is therefore a hell, O man! and God is good.-Aye, did you shudder at hearing these horrors?But these, which take place here, are nothing in comparison with what shall be in that world. Once more I am compelled to seem harsh, disagreeable, stern. But what can I do? I am set to this: just as a severe schoolmaster is set to be hated by his scholars: so are we. For would it not be strange indeed, that, while those who have a certain post assigned them by kings do that which is appointed them, however disagreeable the task may be, we, for fear of your censure, should leave our appointed task undone? Another has a different work. Of you, many have it for their work, to show mercy, to act humanely, to be pleasant and agreeable to the persons to whom you are benefactors. But to those to whom we do good, we seem stern and severe, troublesome and disagreeable. For we do good, not by the pleasure we give, but by the pain we inflict. So it is also with the physician: though he indeed is not excessively disagreeable, for the benefit afforded by his art is had immediately; ours hereafter. So again the magistrate is odious to the disorderly and seditious; so the legislator is vexatious to them for whom he makes laws. But not so he that invites to enjoyment, not so he that prepares public festivities and entertainments, and puts all the people in garlands: no, these are men that win acceptance, feasting, as they do, whole cities with all sorts of spectacles; contributing largely, bearing all the cost. And therefore those whom they have treated, requite them for these enjoyments with words of welcome and benediction, with hanging (parapetasmata) of tapestries, and a blaze of lamps, and with wreaths, and boughs, and brilliant garments. Whereas, at the sight of the physician, the sick become sad and downcast: at sight of the magistrate, the rioters become subdued: no running riot then, no gambolling, except when he also goes over into their ranks.²² Let us see, then, which render the best service to their cities; those who provide these festivities, and banquetings, and expensive entertainments, and manifold rejoicings; or those who restrain all those doings, bearing before them stocks, scourges, executioners, dreaded soldiers, and a voice fraught with much terror: and issuing orders, and making men hang down their heads, and with the rod dispersing the idlers in the market-place. Let us see, I say; these are the disagreeable, those the beloved: let us see where the gain rests. (lhlei.) What comes then of your pleasure-givers? A kind of frigid enjoyment, lasting till the evening, and to-morrow vanished; mirth ungoverned, words unseemly and dissolute. And what of these? Awe, sobriety, subdued thoughts; reasonableness of mind, an end of idleness; a curb on the passions within; a wall of defence, next to God,²³ against assailants from without. It is by means of these we have each our property but by those ruinous festivities we dissipate it. Robbers indeed have not invaded it, but vainglory together with pleasure acts the part of robber. Each sees the robber carrying off everything before his eyes, and is delighted at it! A new fashion of robbery, this, to induce people to be glad when one is plundering them! On the other part, there is nothing of the kind: but God, as the common Father, has secured us as by a wall against all [depredators], both seen and unseen.²⁴ For, “Take heed,” saith He, “that ye do not your alms before men.” (Matt. vi. 1.) The soul learns from the one, [excess;²⁵ from the other] to flee injustice. For injustice consists not merely in grasping at more wealth than belongs to us, but in giving to the belly more than its needful sustenance, in carrying mirth beyond its proper bounds, and causing it to run into frantic excesses. From the one, it learns sobriety; from the other, unchastity. For it is unchastity, not merely to have carnal intercourse with women, but even to look upon a woman with unchaste eyes. From the one, it learns modesty; from the other, conceited self-importance. For, “All things,” says the Apostle, “are lawful for me, but not all things expedient.” (1 Cor 6:12.) From the one, decent behavior; from the other unseemliness. For, as to the doings in the theatres, I pass these. But to let you see that it is not even a pleasure either, but a grief, show me, but a single day after the festival, both those who spent their money in giving it, and those who were feasted with spectacles: and you shall see them all looking dejected enough, but most of all him, your (ekeinon) famous man that has spent his money for it. And this is but fair: for, the day before, he delighted the common man, and the common man indeed was in high good humor and enjoyment, and rejoiced indeed in the splendid garment, but then not having the use of it, and seeing himself stripped of it, he was grieved and annoyed; and wanted to be the great man, seeing even his own enjoyment to be small compared with his.²⁶ Therefore, the day after, they change places, and now he, the great man, gets the larger share in the dejection.

Now if in worldly matters, amusements are attended with such dissatisfaction, while disagreeable things are so beneficial, much more does this hold in things spiritual. Why is it that no one quarrels with the laws, but on the contrary all account that matter a common benefit? For indeed not strangers from some other quarter, nor enemies of those for whom the laws are made, came and made these orders, but the citizens themselves, their patrons, their benefactors: and this very thing, the making of laws, is a token of beneficence and good-will. And yet the laws are full of punishment and restraint, and there is no such thing as law without penalty and coercion. Then is it not unreasonable, that while the expositors of those laws are called deliverers, benefactors, and patrons, we are considered troublesome and vexatious if we speak of the laws of God? When we discourse about hell, then we bring forward those laws: just as in the affairs of the world, people urge the laws of murder, highway robbery, and the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten Son of God Himself. Let him that hath no mercy, He says, be punished (Matt 18:23); for such is the import of the parable. Let him that remembereth injuries, pay the last penalty. Let him that is angry without cause, be cast into the fire. Let him that reviles, receive his due in hell. If you think these laws which you hear strange, be not amazed. For if Christ was not intended to make new laws, why did He come? Those other laws are manifest to us; we know that the murderer and adulterer ought to be punished. If then we were meant only to be told the same things over again, where was the need of a heavenly Teacher? Therefore He does not say, Let the adulterer be punished, but, whoso looketh on with unchaste eyes. And where, and when, the man will receive punishment, He there tells us. And not in fine public monuments, nor yet somewhere out of sight,²⁷ did He deposit His laws; not pillars of brass did He raise up, and engrave letters thereon, but twelve souls raised He up for us, the souls of the Apostles, and in their minds has He by the Spirit inscribed this writing. This cite we to you. If this was authorized to Jews, that none might take refuge in the plea of ignorance, much more is it to us. But should any say, “I do not hear, therefore have no guilt,” on this very score he is most liable to punishment. For, were there no teacher, it would be possible to take refuge in this plea; but if there be, it is no longer possible. Thus see how, speaking of Jews, the Lord deprives them of all excuse; “If I had not come and spoken unto them, they had not had sin:” (John 15:22): and Paul again, “But I say, have they not heard? Nay, but into all the earth went forth their sound.” (Rom 10:18.) For then there is excuse, when there is none to tell the man; but when the watchman sits there, having this as the business of his life, there is excuse no longer. Nay, rather, it was the will of Christ, not that we should look only upon these written pillars, but that we should ourselves be such. But since we have made ourselves unworthy of the writing, at least let us look to those. For just as the pillars threaten others, but are not themselves obnoxious to punishment, nor yet the laws, even so the blessed Apostles. And observe; not in one place only stands this pillar, but its writing is carried round about in all the world. Whether you go among the Indians, you shall hear this: whether into Spain, or to the very ends of the earth, there is none without the hearing, except it be of his own neglect. Then be not offended, but give heed to the things spoken, that ye may be able to lay hold upon the works of virtue, and attain unto the eternal blessings in Christ Jesus our Lord, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, world without end. Amen. (source)

Father Callan’s Commentary on Acts 10:34, 42-48

Texts in red are my additions.

34. And Peter opening his mouth, said : In very deed I perceive, that God is not a respecter of persons.
35. But in every nation, he that feareth him, and worketh justice, is acceptable to him.

In these verses Peter declares that difference of nationality among peoples is of no weight with God, and that all, Jews or Gentiles, are equally acceptable to Him, provided they be equally just and right-living.

42. And he commanded us to preach to the people, and to testify that it is he who was appointed by God, to be judge of the living and of the dead.

He who was appointed by God, to be judge of the living and of the dead. The Greek word translated here as “appointed” is ωρισμενος, from the root ὁρίζω.  The word recalls our Lord’s statement in Luke 22:22~The Son of man indeed goeth, according to that which is determined (ωρισμενον): but yet, woe to that man by whom he shall be betrayed. The word is used again in Acts 2:23~This same being delivered up, by the determinate ( ωρισμενη) counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Judas and those he joined in league with will have to face the Risen Lord as judge, as will all who reject the witness of his messengers, for that witness is a judgement-for good or ill-depending upon the response (Luke 10:8-16; Luke 11:29-32; Acts 13:38-41; Acts 13:46-48; Acts 17:30-31). In this last passage note the use of the word “appointed” in reference to Jesus as judge: Because he hath appointed a day wherein he will judge the world in equity, by the man whom he hath appointed (ωρισεν)….

43. To him all the prophets give testimony, that by his name all receive remission of sins, who believe in him.

All the prophets; i.e., many of them, such as Jeremias, Isaias, Ezechiel, etc., or all of them, either directly or indirectly, bore testimony to Christ, and affirmed that His salvation should be for all, Jews and Gentiles, and that all could participate in the fruits of the redemption provided they believed in Jesus Christ. Peter, therefore, to prepare Cornelius and his household for the grace of Baptism, gives a brief outline (verses 37-43) of the life, death, and Resurrection of Christ, and of the conditions necessary whereby both Jews and Gentiles may have part in the redemption wrought by Jesus.

Act 10:44  While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.
Act 10:45  And the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.
Act 10:46  For they heard them speaking with tongues and magnifying God.

In confirmation of the truth of Peter’s words the Holy Ghost descended upon Cornelius and all whom he had invited to his house. The converted Jews who were present were astonished that the supernatural gifts of the Holy Spirit should be thus suddenly poured out on Gentiles. But by this visible prodigy God wished to show that it was not necessary for pagans to pass through Judaism and the observances of the Mosaic Law before being admitted to the Church of Christ. Hence the six Jewish Christians who had accompanied Peter could see plainly that it was God’s will that the old lines which had separated Jews and Gentiles should be obliterated forever.

Act 10:47  Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?

Since God by the outpouring of His Holy Spirit upon these Gentiles had clearly shown that they were to be treated on equal footing with the Jews, what objection could there be to giving them Baptism? Perhaps Peter asked this question for the sake of the converted Jews who were present, who, however, seem to have manifested no opposition.

Act 10:48  And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.

The Baptism was doubtless administered by those who had accompanied Peter, as it was customary with the Apostles to leave this work to other ministers (1 Cor 1:17). Although these converts had already received the Holy Ghost, Baptism was still necessary for them to be made formal members of the Church. In the name, etc. See on Acts 2:37-39.

St John Chrysostom’s Homiletic Commentary on Acts 2:1-11

ACTS II. 1, 2.-”And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven.”

Dost thou perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: “Lift up your eyes,” He said, “and look on the fields, for they are white already to harvest.” (John iv. 35.) And again, “The harvest truly is great, but the laborers are few.” (Matt. ix. 38.) But as the first-fruits of this harvest, He himself took [our nature], and bore it up on high. Himself first put in the sickle. Therefore¹ also He calls the Word the Seed. “When,” it says, “the day of Pentecost was fully come” (Luke viii. 5, Luke viii. 11): that is, when at the Pentecost, while about it, in short.² For it was essential that the present events likewise should take place during the feast, that those who had witnessed the crucifixion of Christ, might also behold these. “And suddenly there came a sound from heaven.” (v. 2.) Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, “They are full of new wine,” what would they not have said, had it been otherwise? And it is not merely, “there came a sound,” but, “from heaven.” And the suddenness also startled them, and³ brought all together to the spot. “As of a rushing mighty wind:” this betokens the exceeding vehemence of the Spirit. “And it filled all the house:” insomuch that those present both believed, and (Edd. toutouj) in this manner were shown to be worthy. Nor is this all; but what is more awful still, “And there appeared unto them,” it says, “cloven tongues like as of fire.” (v. 3.) Observe how it is always, “like as;” and rightly: that you may have no gross sensible notions of the Spirit. Also, “as it were of a blast:” therefore it was not a wind. “Like as of fire.” For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is “like as of fire. And it sat upon each of them.” This means, that it remained and rested upon them.” For the sitting is significant of settledness and continuance.

Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, “And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.”(Joel ii. 28.) “And they were all filled with the Holy Ghost.” (v. 4.) For, that the effect may not be to frighten only, therefore is it both “with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance.” (Matt. iii. 11.) They receive no other sign, but this first; for it was new to them, and there was no need of any other sign. “And it sat upon each of them,” says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, “And they were all filled,” he says; not merely received the grace of the Spirit, but “were filled. And began to speak with other tongues, as the Spirit gave them utterance.” It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed.⁴ Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near. It put them in mind also of another vision: for as fire did He appear also in the bush. “As the Spirit gave them utterance, apofqeggesqai” (Exod. ii. 2.) For the things spoken by them were apofqegmata profound utterances. “And,” it says, “there were dwelling at Jerusalem Jews, devout men.” (v. 5.) The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there. For, it says, “There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded. (v. 6.) Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; “Because that every man heard them speak in his own language. And they were amazed,” it says, “and marvelled, saying one to another, Behold, are not all these which speak Galileans?” (v. 7-13.) They immediately turned their eyes towards the Apostles. “And how” (it follows) “hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:” mark how they run from east to west:⁵ “and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And, they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine.” O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing-men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him-yet these, after so great signs, say, “They are full of new wine!”

But let us look over what has been said from the beginning. (Recapitulation.) “And when the day of Pentecost,” etc. “It filled,” he says, “the house.” That wind pnoh was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but “when they have well drunken,” then indeed it is as here, but with the Prophets it is otherwise.⁶ (Ez. iii. 3.) The roll of a book⁷ is given him, and Ezekiel ate what he was about to utter. “And it became in his mouth,” is is said, “as honey for sweetness.” (And⁸ again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: (Jer. i. 9) so equal is He in honor with the Father and the Son.) And again, on the other hand, Ezekiel calls it “Lamentations, and mourning, and woe.” (Ez. ii. 10.) To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle (2 Kings xiii.); another by oil, as David (1 Sam. xvi. 13); and Moses by fire, as we read of him at the bush. (Exod. iii. 2.) But in the present case it is not so; for the fire itself sat upon them. (But wherefore did the fire not appear so as to fill the house? Because they would have been terrified.) But the story shows, that it is the same here as there.⁹ For you are not to stop at this, that “there appeared unto them cloven tongues” but note that they were “of fire.” Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root; that you may learn, that it was an operation sent from the Comforter.¹⁰

But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David:¹¹ what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people (Exod. ii. 11); and Samuel occupied there in the temple (1 Sam. iii. 3); Elisha leaving all (1 Kings xix. 21); Ezekiel again, made manifest by what happened thereafter.¹² In this manner, you see, did these also leave all that they had. They learnt also what human infirmity is, by what they suffered; they learnt that it was not in vain they had done these good works. (1 Sam. ix. and 1 Sam. xi. 6.) Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution.¹³ But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have “a well of water springing up into everlasting life.” (John iv. 14.) And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil. But the wonder is this, that when sent they made no objections; they said not, they were “weak in voice, and of a slow tongue.” (Exod. iv. 10.) For Moses had taught them better. They said not, they were too young. (Jer. i. 6.) Jeremiah had made them wise. And yet they had heard of many fearful things, and much greater than were theirs of old time; but they feared to object.-And because they were angels of light, and ministers of things above ["Suddenly there came from heaven," etc.] To them of old, no one “from heaven” appears, while they as yet follow after a vocation on earth; but now that Man has gone up on high, the Spirit also descends mightily from on high. “As it were a rushing mighty wind;” making it manifest by this, that nothing shall be able to withstand them, but they shall blow away all adversaries like a heap of dust. “And it filled all the house.” The house also was a symbol of the world. “And it sat upon each of them,” [etc.] and “the multitude came together, and were confounded.” Observe their piety; they pronounce no hasty judgment, but are perplexed: whereas those reckless ones pronounce at once, saying, “These men are full of new wine.” Now it was in order that they might have it in their power,¹⁴ in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these “devout men from all nations.” Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? “Now when this was noised abroad, the multitude came together, and were confounded.” And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them. “Behold, are not all these which speak Galileans?” For indeed this was confessed. ["And how hear we"] so much did the sound alarm them. [" Every man in our own tongue," etc.] for it found the greater part of the world assembled there. ["Parthians and Medes," etc.] This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learnt from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated [among] the Gentiles in those countries.¹⁵ So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. “We do hear them speak in our tongues the wonderful works of God.” For it was not only that they spoke (in their tongues), but the things they spoke were wonderful.¹⁶ Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, “What meaneth this?” But “others mocking said, `These men are full of new wine’” (John viii. 48), and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. [" They are full of new wine."] Quite a thing of course (is no, it?),¹⁷ a that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much [at that early hour], they ascribe the whole matter to the quality (of the wine), and say, “They are full” of it. “But Peter, standing up with the eleven, lifted up his voice, and said unto them.” In a former place¹⁸ you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, “with the eleven?” They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. “He lifted up his voice,” it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these! What effrontery, think you, must go to that! what impiety, what shamelessness!¹⁹ For wherever the Holy Spirit is present, He makes’ men of gold out of men of clay. Look, I pray you, at Peter now examine well that timid one, and devoid of understanding; as Christ said, “Are ye also yet without understanding?” (Matt. xv. 16) the man, who after that marvellous confession was called “Satan.” (Ib. xvi. 23.) Consider also the unanimity of the Apostles. They themselves ceded to him the office of speaking; for it was not necessary that all should speak. “And he lifted up his voice,” and spoke out to them with great boldness. Such a thing it is to be a spiritual man I Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. For as a man of fire falling into the midst of straw would take no harm, but do it to others: not he could take any harm, but they, in assailing him, destroy themselves. For the case here was just as if one carrying hay should attack one bearing fire: even so did the Apostles encounter these their adversaries with great boldness.

For what did it harm them, though they were so great a multitude? Did they not spend all their rage? did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, “Do ye wish to bring this man’s blood upon us?” (Acts v. 28.) Did they²⁰ (the Apostles) not fight against poverty and hunger: against ignominy and infamy (for they were accounted deceivers): did they not fight.²¹ against ridicule and wrath and mockery?-for in their case the contraries met: some laughed at them, others punished them;-were they not made a mark for the wrathful passions, and for the merriment,²² of whole cities? exposed to factions and conspiracies: to fire, and sword, and wild beasts? Did not war beset them from every quarter, in ten thousand forms? And were they any more affected in their minds by all these things, than they would have been at seeing them in a dream or in a picture?²³ With bare body they took the field against all the armed, though against them all men had arbitrary power [against them, were]: terrors of rulers, force of arms, in cities and strong walls:²⁴ without experience, without skill of the tongue, and in the condition of quite ordinary men, matched against juggling conjurors, against impostors, against the whole throng of sophists, of rhetoricians, of philosophers grown mouldy in the Academy and the walks of the Peripatetics, against all these they fought the battle out. And the man whose occupation bad been about lakes, so mastered them, as if it cost him not so much ado as even a contest with dumb fishes: for just as if the opponents he had to outwit were indeed more mute than fishes, so easily did he get the better of them! And Plato, that talked a deal of nonsense in his day, is silent now, while this man utters his voice everywhere; not among his own countrymen alone, but also among Parthians, and Medes, and Elamites, and in India, and in every part of the earth, and to the extremities of the world. Where now is Greece, with her big pretentions? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. Are you not ashamed-confess it-at the very name of the country of him who has defeated you? But if you hear his own name too, and learn that he was called Cephas, much more will you hide your faces. This, this has undone you quite; because you esteem this a reproach, and account glibness of tongue a praise, and want of glibness a disgrace. You have not followed the road you ought to have chosen, but leaving the royal road, so easy, so smooth, you have trodden one rough, and steep, and laborious. And therefore you have not attained unto the kingdom of heaven.

Why then, it is asked, did not Christ exercise His influence upon Plato, and upon Pythagoras? Because the mind of Peter was much more philosophical²⁵ than their minds. They were in truth children shifted about on all sides by vain glory; but this man was a philosopher, one apt to receive grace. If you laugh at these words, it is no wonder; for those aforetime laughed, and said, the men were full of new wine. But afterwards, when they suffered those bitter Calamities, exceeding all others in misery; when they saw their city falling in ruins, and the fire blazing, and the walls hurled to the ground, and those manifold frantic horrors, which no one can find words to express, they did not laugh then. And you will laugh then, if you have the mind to laugh, when the time of hell is close at hand, when the fire is kindled for your souls. But why do I speak of the future? Shall I show you. what Peter is, and what Plato, the philosopher? Let us for the present examine their respective habits, let us see what were the pursuits of each. The one wasted his time about a set of idle and useless dogmas, and philosophical, as he says,²⁶ that we may learn that the soul of our philosopher becomes a fly.²⁷ Most truly said, a fly! not indeed changed into one, Gut a fly must have entered upon possession of the soul which dwelt in Plato; for what but a fly is worthy of such ideas! The man was full of irony, and of jealous feelings against every one else, as if he made it his ambition to introduce nothing useful, either out of his own head or other people’s. Thus he adopted the metempsychosis from another, and from himself produced the Republic, in which he enacted those laws full of gross turpitude. Let the women, he says, be in common, and let the virgins go naked, and let them wrestle before the eyes of their lovers, and let there also be common fathers, and let the children begotten be common. But with us, not nature makes common fathers, but the philosophy of Peter does this; as for that other, it made away with all paternity.²⁸ For Plato’s system only tended to make the real father next to unknown, while the false one was introduced. It plunged the soul into a kind of intoxication and filthy wallowing. Let all, he says, have intercourse with the women without fear. The reason why I do not examine the maxims of poets, is, that I may not be charged with ripping up fables. And yet I am speaking of fables much more ridiculous than even those. Where have the poets devised aught so portentous as this? But (not to enter into the discussion of his other maxims), what say you to these-when he equips the females with arms, and helmets, and greaves, and says that the human race has no occasion to differ from the canine! Since dogs, he says, the female and the male, do just the same things in common, so let the women do the same works as the men, and let all be turned upside down. For the devil has always endeavored by their means²⁹ to show that our race is not more honorable than that of brutes; and, in fact, some have gone to such a pitch of (kenodociaj) absurdity, as to affirm that the irrational creatures are endued with reason. And see in how many various ways he has run riot in the minds of those men! For whereas their leading men affirmed that our soul passes into flies, and dogs, and brute creatures; those who came after them, being ashamed of this, fell into another kind of turpitude, and invested the brute creatures with all rational science, and made out that the creatures-which were called into existence on our account-are in all respects more honorable than we! They even attribute to them foreknowledge and piety. The crow, they say, knows God, and the raven likewise, and they possess gifts of prophecy, and foretell the future; there is justice among them, and polity, and laws. Perhaps you do not credit the things I am telling you. And well may you not, nurtured as you have been with sound doctrine; since also, if a man were fed with this fare, he would never believe that there exists a human being who finds pleasure in eating dung. The dog³⁰ also among them is jealous, according to Plato. But when we tell them that these things are fables, and are full of absurdity, `You do not enter (enohsate) into the higher meaning,’ say they. No, we do not enter into this your surpassing nonsense, and may we never do so: for it requires (of course!³¹ ) an excessively profound mind, to inform me, what all this impiety and confusion would be at. Are you talking, senseless men, in the language of crows, as the children are wont (in play)? For you are in very deed children, even as they. But Peter never thought of saying any of these things: he uttered a voice, like a great light shining out in the dark, a voice which scattered the mist and darkness of the whole world. Again, his deportment, how gentle it was, how considerate (epieikej); how far above all vainglory; how he looked towards heaven without all self-elation, and this, even when raising up the dead! But if it had come to be in the power of any one of those senseless people (in mere fantasy of course) to do anything like it, would he not straightway have looked for an altar and a temple to be reared to him, and have wanted to be equal with the gods? since in fact when no such sign is forthcoming, they are forever indulging such fantastic conceits. And what, pray you, is that Minerva of theirs, and Apollo, and Juno? They are different kinds of demons among them. And there is a king of theirs, who thinks fit to die for the mere purpose of being accounted equal with the gods. But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man’s cure. “Ye men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? (ch. iii. 12.) We also are men of like passions with you. (Ibid. xiv. 14.) But with those, great is the self-elation, great the bragging; all for the sake of men’s honors, nothing for the pure love of truth and virtue. (filosofiaj eneken.) For where an action is done for glory, all is worthless. For though a man possess all, yet if he have not the mastery over this (lust), he forfeits all claim to true philosophy, he is in bondage to the more tyrannical and shameful passion. Contempt of glory; this it is that is sufficient to teach all that is good, and to banish from the soul every pernicious passion. I exhort you therefore to use the most strenuous endeavors to pluck out this passion by the very roots; by no other means can you have good esteem with God, and draw down upon you the benevolent regard of that Eye which never sleepeth. Wherefore, let us use all earnestness to obtain the enjoyment of that heavenly influence, and thus both escape the trial of present evils, and attain unto the future blessings, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory, power, honor, now and ever, and to all ages. Amen. (source)

Father Callan’s Commentary on Acts 28:16-20, 30-31

16. And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him.

Many Greek MSS. after Rome in this verse add: “The centurion delivered the prisoners to the captain of the guard.”

The good report given of St. Paul by the centurion Julius, as well as through the letter sent by Festus (Acts 25:26; Acts 26:31), made the Apostle’s imprisonment very easy. He was permitted to go about and visit the faithful, preach and establish new communities of Christians and the like (verses 30, 31); but when out of his own hired lodging he was always accompanied by a praetorian soldier to whom he was bound by a chain (verse 20). According to Roman custom the chain was attached to the right arm of the prisoner and the left of the soldier.

17. And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people, or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans;
18. Who, when they had examined me, would have released me, for that there was no cause of death in me;
19. But the Jews contradicting it, I was constrained to appeal unto Caesar; not that I had any thing to accuse my nation of.
20. For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain.

Three days after his arrival in Rome, when he had become rested, St. Paul called together the principal persons among the Jews in the city for the purpose of explaining to them why he had come there a prisoner. He thought that the Jews of Palestine, his enemies, had sent to Rome ahead of him a bad report of his life and doings. For the sake of the Gospel, therefore, he deemed it necessary to make it known at once that he had committed no crime or fault against the Jewish people or their religious customs, that he had been tried by the Roman authorities and declared innocent, and that, being still opposed by the Jews, he was obliged to appeal to Caesar. And the sole cause of these his sufferings at the hands of these enemies, he says, was because he preached that Jesus was the Messiah, the hope of Israel (verse 20), and that He was risen from the dead (see on Acts 26:6).

30. And he remained two whole years in his own hired lodging; and he received all that came in to him,
31. Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.

It is not known why St. Paul was detained so long as a prisoner in Rome. Perhaps his case had to wait its turn, being preceded by many others, or perhaps the authorities were long waiting for the witnesses and accusers to arrive from far and scattered regions. The Apostle, however, during these two years enjoyed great liberty to go about and preach the Gospel. It was during this time also that he wrote his Epistles to the churches of Asia Minor and Philippi.

Bishop MacEvily’s Commentary on Acts 14:5-18

I’m here following the verse numbering of the NAB, other translations may differ. Text in red are my addition, most are identical to those I included with Fr. Callan’s Commentary on this passage.

Act 14:5  And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumeliously and to stone them:

Assault. A violent attack (ορμη), the effects of which were averted by flight. Others understand it of an intended assault, which the word “understanding” (v. 6) would seem to favour. Most modern translations understand verse 15 to refer to an attempted assault.

Rulers. Probably of the Synagogue, to bring them into contempt, and put them to death, probably on a charge of blasphemy (Acts 7:57-59).

Note that here it is the rulers of both Jew and Gentile who become actively involved against Saints Paul and Barnabas.  Luke on several occasions emphasizes such “official” opposition to the preaching of the Gospel.  In the Roman world city officials had a great deal of authority when it came to dealing with civic disturbances, however, what the Gentile civil and Jewish synagogue leaders attempt to do here goes far beyond the due process of Roman law, such a it was.

Act 14:6  They, understanding it, fled to Lystra and Derbe, cities of Lycaonia, and to the whole country round about:

Understanding. Apprized of their danger.

Lycaonia. Belonged formerly to Phrygia. Augustus erected it into a separate province. Located west of Cappadocia, south of Galatia, east of Phyrigia and north of Cilicia Tracheia. The central, southern interior of modern day Turkey.

They understanding it, fled.  Some might consider flight undignified, but what Paul and Barnabas are exhibiting here is the virtue of prudence. “Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; “the prudent man looks where he is going.”“Keep sane and sober for your prayers.”Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle.It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. the prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid” (CCC, 1806).

Cities of Lycaonia. This is a geographical or territorial area to which belonged Iconium, the city the missionaries have fled from. There may be a certain amount of irony here. The civil leaders at Iconium-had they followed the law- could have banished Paul and Barnabas from the entire territory, but they instead chose an illegal way to deal with them.  As a result, though the evangelists were forced to flee the city of Iconium, they were still free to continue their preaching in the cities of Lycaonia.

Act 14:7 And were there preaching the gospel.

The Greek emphasizes the continuation of the preaching in this area: l.And also there they were proclaiming the gospel.

Act 14:8 And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother’s womb, who never had walked.

Sat. Allusive to his usual posture,  meaning, there lived a certain man. Bishop MacEvily understands the Greek word εκαθητο (“sat”), to mean, “remain,” “reside,” “dwell.”  The word can have these meanings.  Sitting because of his impotency was his continual state of being, it’s how he lived.

impotent, &c., deprived of the use of his limbs.

A cripple, &c. His condition being so well-known, the miracle could not, therefore, be gainsayed.

Act 14:9 This same heard Paul speaking. Who looking upon him and seeing that he had faith to be healed,

Looking  earnestly upon him.   Seeing from his voice, gesture, countenance, besides being interiorly enlightened by the Holy Ghost. The Bishop adds the word earnestly here to emphasize the force of the Greek word ατενισας, “peer into,” “look intently.” Gazing intently is often done by people in Luke’s writings (Luke 4:20; Luke 22:56; Acts 1:10; Acts 3:4; Acts 3:12; Acts 6:15; Acts 7:55; Acts 10:4; Acts 11:6; Acts 13:9).

Faith to be healed. The necessary faith for recovering his bodily health (Matthew 9:28; Mark 9:22; Luke 17:42). This is like the miracle of St. Peter, in most of the circumstances (Acts 3:6-8).

Faith to be healed. The Greek word translated here as healed is σωθηναι. This word is derived from σώζω (sōzō  = save, deliver, protect). The concept of salvation in Luke/Acts is quite comprehensive and includes preservation of life, deliverance from the demonic, eternal salvation, etc. Note the connection between faith and salvation, healing, etc (see Luke 7:50; 8:12; 17:19; Acts 3:16). Note too the connection between faith and hearing the preaching (see  Rom 10).

Act 14:10 Said with a loud voice: Stand upright on thy feet. And he leaped up and walked.

As the Bishop has previously pointed out, the healing here recalls Peter’s healing of the paralytic in Acts 3.

Act 14:11 And when the multitudes had seen what Paul had done, they lifted up their voice in the Lycaonian tongue, saying: The gods are come down to us in the likeness of men.

Lycaonian tongue.  Some say a corrupt sort of Greek; others, an admixture of Greek and Syriac. St. Chrysostom thinks the Apostles did not understand it. Hence, their silence at the blasphemous utterances. It was only when they saw the garlands and preparations for sacrifice (13) they denounced it.

The Gods are come, &c. The Pagans fancied the gods visited in human form the places sacred to them. Lystra was dedicated to Jupiter, who, on descending, was said to be accompanied by Mercury (Greek, Hermes), the god of eloquence.

Act 14:12 And they called Barnabas, Jupiter (Gr. Zeus): but Paul, Mercury (Gr. Hermes): because he was chief speaker.

Barnabas, Jupiter. the supreme god of the pantheon, Jupiter (called Zeus by the Greeks) was remarkable for power and prowess, was represented as the most powerful of the gods among the Pagans. To him all the other gods were subject. Everything but fate yielded to his sway. Commonly termed “the father of gods and men”. St. Chrysostom conjectures that Barnabas was majestic in stature, well built, of a powerful frame, advanced in years. Hence, taken for Jupiter. Paul was the opposite. Being the chief speaker, no doubt eloquent, he was taken for Mercury (Greek, Hermes), the god of eloquence, and messenger of the Gods.

Jupiter…Mercury.  This translation, like the KJV, ASV, Vulgate, etc., employs the Roman names for the gods.  Jupiter = Zeus; Mercury = Hermes.

There was a Lycaonian legend that told of a visitation by Zeus and Hermes to the people of this area. The gods were not well received and so, as a result, they caused a flood to destroy those who treated them so poorly. It may be that this legend has influenced the people’s action here; they do not want to suffer the fate of their ancestors. It should be noted, however, that in the ancient world men and women of extraordinary qualities were often regarded as divine.  No doubt Luke wants us to recall the events of Acts 12:20-24. In that passage Herod had received honor as a god from the pagans of Tyre and Sidon, and this without any objection on his part.  The response of Saints Paul and Barnabas is very different (see below).

But Paul (they called) Mercury; because he was the chief speaker. Mercury (i.e., Hermes) was the god who governed word and speech.

Act 14:13 The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people.

Priest of Jupiter (Zeus). Charged with worshiping by offering him sacrifices. The response of the pagans thus receives support from an official representative of their religious beliefs.

That was, &c., viz., Jupiter (Zeus). Before the city, of which he was the tutelary deity. His image or temple was located before the gate of the city, in a prominent position, in accordance with Pagan usage.

To help clarify things: The priest was a minister of Jupiter (Zeus) whose temple was before the city. The temple was located just inside the city’s wall, in very close proximity to the main gate. It’s possible that due to the location of the temple, the inhabitants of the city gave their main god the title “Jupiter before the city”. One had to pass by the temple in order to get to the city behind it.

Oxen. The usual sacrifice to Jupiter.

Garlands. Decorations, adorning the victims. Sacrificial victims were often draped with laurel wreaths or other foliage.

Act 14:14 Which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,

Had heard. At their lodgings, being probably informed by some of their converts. The response of the priest implies that some time has passed since the people’s initial acclamation of Barnabas and Paul as gods. Enough time for the gathering of the articles for sacrifice. Because the people have been speaking in the Lycaonian dialect (verse 11), the missionaries were apparently not immediately aware of what was taking place. They heard what was going on (apparently) from someone in the crowd who informed them in Greek or Hebrew.  Once informed, their response was immediate. They ripped their clothing, a common sign of blasphemy or of mourning in the Bible (Matt 26:65; Mark 14:63; Gen 37:29, etc.).

Rending their clothes. A mark of intense grief and abhorrence among the Jews (See Matthew 26:65, Commentary on).

Act 14:15 And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:

How different from the unselfish and noble conduct of the Apostles in rejecting the preferred honour was that of the vain Herod Agrippa (Acts 12:22, &c.).

Like you. Subject to the same passions and infirmities. (This is conveyed by the Greek.) Having the common feelings and propensities of other men, equally needing food, subject to pain, sickness, and death, altogether opposed to the correct notions of the nature of God.

Preaching to you, &c. Far from pretending or claiming to be regarded as gods, we, on the contrary, exhort you to give up the adoration of these vain things, these false Gods, idols, unreal beings, who have no real existence, who can neither see, nor hear, nor help us, oculos habent et non videbunt, aures habent et non audient, &c. [They have mouths and speak not: they have eyes and see not. They have ears and hear not Ps 115:5-6].  See 1 Sam 12:21. In several parts of Scripture idols are termed -vanities (Deut 32:21; 2 Kings 17:15, &c.).

Living God. As distinguished from false divinities. A God who made the heavens, &c., and is, therefore, also entitled to supreme worship from His creatures.

The Living God is a phrase sometimes used in the Old and New Testaments in contrast to idols (1 Thess 1:9).  Who made heaven and earth. See Jeremiah’s diatribe against idolatry in Jer 10:10-16.

Act 14:16 Who in times past, suffered all nations to walk in their own ways.

Times past. During the ages before the Gospel dispensation.

All nations  of the earth except the Jews (Acts 17:30) having “winked at the times of this ignorance” (Acts 17:30).

To walk in their own ways. Wicked ways of life, so opposed to the ways that lead to God, withholding from them the lights and spiritual helps conferred on the Jews no written revelation, no occasional visits from the Prophets and reserved in a particular way for the children of the New Law. The most polished nations were just as unable to rescue themselves from the prison of sin and infidelity as the most barbarous and least cultivated.

Act 14:17 Nevertheless he left not himself without testimony, doing good from heaven, giving rains and fruitful Seasons, filling our hearts with food and gladness.

While leaving the Gentiles to the errors of their ways, imparting no revelation, God did not leave them without the means of knowing Him, without evidence and a knowledge of His existence, of His attributes and claims on their services. His wonderful benefits bore testimony to him.

Doing good from Heaven. Continually conferring benefits on the world, especially giving rain (the early and better rain) in due seasons. Rain is specially a gift from God (2 Sam 8:35; Job 5:10 ; Ps 65:10-13; Ps 147:8), most necessary for human existence. Without it the earth would be dried up and rendered desolate.

Fruitful seasons. The earth rendering abundant fruit by God’s ordination corresponding to the labour of the husbandman.

Filling our hearts, viz., ourselves. Hearts, by a Hebraism, designates the entire person.

Food. Necessary for existence.

Gladness. Resulting from our daily wants having been supplied.

From this, the Apostle leaves it to be inferred, without expressly stating it, that if the Gentiles did not come to the knowledge of God, it was their own fault.

The discourse at Athens, rather lengthy (Acts 17:23-24) and Rom 1:20-23 are on the same lines with this.

Act 14:18 And speaking these things, they scarce restrained the people from sacrificing to them.

Notwithstanding this address dissuading them; still, on account of the miracles, they could hardly be restrained; or, this discourse, coupled with the miracles, convinced the Pagans the more that they were gods, and, therefore, these foolish people could hardly be restrained.

Father Callan’s Commentary on Acts 10:25-26, 34-35, 44-48

Act 10:25  And it came to pass that when Peter was come in, Cornelius came to meet him and falling at his feet adored.

Falling at his feet adored. It was customary with the Orientals thus to honor one of superior dignity; but for a Roman official to pay such respect to a Jew was indeed extraordinary. It was because Cornelius recognized in Peter a friend of God, vested with supernatural powers.

Act 10:26  But Peter lifted him up, saying: Arise: I myself also am a man.

I myself also am a man. Peter did not consider himself worthy of such great respect. It is to be noted that our Lord, who was God as well as man, never remonstrated with those who paid Him extraordinary honor. He never, like the Apostles, said, “I also am only a man.”

Act 10:34  And Peter opening his mouth, said: in very deed I perceive that God is not a respecter of persons.
Act 10:35  But in every nation, he that feareth him and worketh justice is acceptable to him.

In these verses Peter declares that difference of nationality among peoples is of no weight with God, and that all, Jews or Gentiles, are equally acceptable to Him, provided they be equally just and right-living.

Act 10:44  While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.
Act 10:45  And the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.
Act 10:46  For they heard them speaking with tongues and magnifying God.

In confirmation of the truth of Peter’s words the Holy Ghost descended upon Cornelius and all whom he had invited to his house. The converted Jews who were present were astonished that the supernatural gifts of the Holy Spirit should be thus suddenly poured out on Gentiles. But by this visible prodigy God wished to show that it was not necessary for pagans to pass through Judaism and the observances of the Mosaic Law before being admitted to the Church of Christ. Hence the six Jewish Christians who had accompanied Peter could see plainly that it was God’s will that the old lines which had separated Jews and Gentiles should be obliterated forever.

Act 10:47  Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?

Since God by the outpouring of His Holy Spirit upon these Gentiles had clearly shown that they were to be treated on equal footing with the Jews, what objection could there be to giving them Baptism? Perhaps Peter asked this question for the sake of the converted Jews who were present, who, however, seem to have manifested no opposition.

Act 10:48  And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.

The Baptism was doubtless administered by those who had
accompanied Peter, as it was customary with the Apostles to leave
this work to other ministers (1 Cor 1:17). Although these converts
had already received the Holy Ghost, Baptism was still necessary
for them to be made formal members of the Church. In the name,
etc. See on Acts 2:37-39.

Bishop MacEvily’s Commentary on Acts 9:26-31

This post includes the Bishop’s brief summary of the entire chapter.

Summary of Acts chapter 9~The Chapter commences with the wonderful and miraculous conversion of Saul on his way to persecute the Christians of Damascus, which was perfected by the instructions of Ananias, whose fears occasioned by the persecuting character of Saul were dissipated by Divine assurances on the subject (1-18). The zeal of Saul in preaching the Gospel, the conspiracy on the part of the Jews to kill him (19-25), His escape (25). The distrust of the faithful of Jerusalem regarding him on account of his repute, as Persecutor, quieted by the intervention of Barnabas, who introduced him to the Apostles (26, 27). The machinations of the Gentiles to kill him. Hence his escape to Tharsus (29, 30). The miracles wrought by Peter in the restoration to health of Eneas (32-35). The wonderful miracle wrought by him in raising Tabitha or Dorcas from the dead, which caused the conversion of many (36-43).

Act 9:26  And Saul, having come to Jerusalem, did try to join himself to the disciples, and they were all afraid of him, not believing that he is a disciple,

And when he was come for the first time, three years after his conversion, “to Jerusalem,” whither he had fled from Damascus; “and they were all afraid of him.” Likely owing to civil disturbances or the war between King Aretas and Herod, not to speak of the difficulty of communication at the time, the news of his conversion had not reached the Christians of Jerusalem, and the Jews would have concealed it had they known it.

Not believing he was a disciple or a sincere believer.

Although, they might have heard something of his conversion and its circumstances; still, they seemed inclined to regard the whole affair as a feint to deceive them, and persecute them still more.

Act 9:27  and Barnabas having taken him, brought him unto the apostles, and did declare to them how in the way he saw the Lord, and that he spake to him, and how in Damascus he was speaking boldly in the name of Jesus.

Barnabas, between whom and Paul there may have been heretofore friendly relations, receiving him benevolently and hospitably, while others stood aloof and shunned him, as a suspect, took him and introduced him to the Apostles, Peter and James, the only Apostles who, it seems, were then at Jerusalem (Gal 1:18).

Act 9:28  And he was with them, coming in and going out in Jerusalem,

He was with them, &c., lived on terms of friendly intercourse, as Apostle and convert to the faith. He abode with them only about a fortnight (Gal 1:8).

Dealing confidently, &c. He courageously proclaimed our Lord to be God.

In the name. By the authority of the Lord Jesus.

Act 9:29  and speaking boldly in the name of the Lord Jesus, he was both speaking and disputing with the Hellenists, and they were taking in hand to kill him,

To the Gentiles, &c. “Gentiles,” though found in the Vulgate, is found in no Greek Codex, nor in any ancient version save the Ethiopia It is wanting in several old Latin copies. Hence, generally regarded as spurious, and supposed to be introduced by some copyist. Indeed the time for preaching to the Gentiles had not yet arrived It might, however, be said with Bellarmine (Rom. Pont. 22) that St. Paul did not yet preach to the Gentiles, but was only preparing the way for it by refuting the objections of the Gentiles.

Disputed with the Greeks. The Greek Hellenists denoted those Jews who scattered all over the world, spoke the Greek language, as their national language. St. Paul himself was a Hellenist Jew. These are contrasted with the “Hebrews, Jews, who spoke the Hebrew, or Aramaic of Palestine; called in the Scriptures of the New Testament, Hebrew.

Act 9:30  and the brethren having known, brought him down to Caesarea, and sent him forth to Tarsus.

On being made aware of the wicked designs of the Hellenists against St. Paul the Christians of Jerusalem took measures for his safety. “Caesarea,” of Palestine, “Tharsus,” his native city. Likely, St. Paul preached the Gospel in Cilicia (Gal 1:21).

Act 9:31  Then, indeed, the assemblies throughout all Judea, and Galilee, and Samaria, had peace, being built up, and, going on in the fear of the Lord, and in the comfort of the Holy Spirit, they were multiplied.

The Church had peace. (In Greek, churches); freed from the persecution which commenced with the death of Stephen.

All Judea, &c. The three provinces into which Palestine was divided, and to which the preaching of the Gospel was in a great measure hitherto confined. In other places, too, there were several converted Jews. But St. Luke speaks only of these three districts as it was in them persecution was so rife.

This cessation of persecution was probably owing to the conversion of the chief agent of persecution. Saul now became the most ardent and most zealous propagator of the faith. It may also be in some measure owing to the persecution the Jews themselves were suffering from Caligula who ordered his statue to be set up in the Temple, and instructed his lieutenant, Petronius, to extinguish in blood any attempt at opposition (Josephus, Antiq. xviii.; viii. 2-9; de Bello xi. c. 10). They had, therefore, themselves something else to mind besides persecuting the Christians.

Edified. A metaphorical expression, allusive to raising a material building. In a spiritual sense, it denotes an increase in grace and sanctity; in a physical sense, an increase of numbers. The former is chiefly meant as in following words: “walking, living, regulating their lives “in the fear of the Lord,” walking in the way of his commandments and practising his true worship.

Filled with the consolations. Interior peace and abundant graces “of the Holy Ghost.”

Father Callan’s Commentary on Acts 9:26-31

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.

They all were afraid. It is certain that the conversion of St. Paul had been made known in Jerusalem, but during his long stay in Arabia people had likely ceased to think much about it. So when he did appear in their midst, announcing the fact and details of his conversion, the Christians were afraid to trust him. Barnabas, therefore, took him to the Apostles, Peter and James the Less (Gal 1:18-19). Barnabas was chosen as the intermediary between Paul and the Apostles, perhaps because he and Paul had formerly studied at the same school under Gamaliel, or more likely because they at one time had been close companions.

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.

He spoke also to the Gentiles. These words are wanting in the Greek MSS. and in the best copies of the Vulgate. It is not likely that Paul preached to the Gentiles before the conversion of Cornelius by Peter. With the Greeks; i.e., with the Hellenist Jews, who would naturally be more inclined to St. Paul on account of his Cilician origin.

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

The brethren; i.e., the Christians, accompanied him to Caesarea on the seacoast, whence he was to sail for Tarsus. It is, however, uncertain whether St. Paul made this journey by sea or by land.

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.

The Church had peace. This peace m the three parts of Palestine west of the Jordan was not so much due to the conversion of St. Paul and his removal from Jerusalem, as to the disturbance among the Jews caused by the Emperor Caligua, who wished to have his statue put in the Temple of Jerusalem. This latter event came very near resulting in war, and so preoccupied the minds of the Jews that no time was left for persecuting the Christians (Josephus, Antiq. xviii. 7, 2; 8, i if. ; Bell. Jud. ii. 10, I).

Father Callan’s Commentary on Acts 6:8-15 for Monday of the Third Week of Easter

Text in red are my additions.

Act 6:8  And Stephen, full of grace and fortitude, did great wonders and signs among the people.

Full of grace and Fortitude. In Acts 6:5 Stephen was described as full of faith and the Holy Spirit, and in Acts 7:55 he is described as full of the Holy Spirit as well. In the present verse the translation grace follows the better manuscripts, others read “faith. Fortitude (δυναμεως) would be better translated as “power.” The reference to to the force by which he worked the wonders and signs. The meaning of fortitude is not absent however, and St Stephen will display it in the opposition he faces and, most especially, in his martyrdom.

Did great wonders and signs marks St Stephen as a prophet (see Acts 2:19, Acts 2:22; Acts 2:43; Acts 4:16; Acts 4:22; Acts 4:30; Acts 5:12). Their is here and allusion to Pentecost and the prophecy of Joel St Peter invokes on that occasion (compare Acts 2:19 with Joel 2:30).

The phrase that St Stephen did these things among the people is ominous, since this or similar phrasing is often associated with the rise of anger and jealousy on the part of some, especially the Jewish leaders (see Acts 2:12-13; Acts 4:1-3; Acts 4:10-16).

Act 6:9  Now there arose some, of that which is called the synagogue of the Libertines and of the Cyrenians and of the Alexandrians and of them that were of Cilicia and Asia, disputing with Stephen.

Synagogue. See on Matthew iv. 22,. The Talmud speaks of about as many as four hundred and eighty Synagogues in the city of Jerusalem at this time.

Libertines. These were liberated Roman slaves. They were probably descendants of those Jews whom Pompey brought to Rome in 63 B.C.

The Cyrenians were inhabitants of Cyrene, the capital of Libya, in northern Africa. Jews lived there in great numbers.

Alexandrians, i.e., inhabitants of Alexandria, where the Jews were still more numerous and very wealthy.

Cilicia was a province of Asia Minor, where St. Paul was bom.

Asia was in the west of Asia Minor with Ephesus as its capital.

It is not certain whether all these different groups of Hellenists belonged to one Synagogue, or whether each group had its own. The Greek text seems to favor the opinion which divides them into two groups: (a) the Libertines, the Cyrenians, and the Alexandrians, who had their own synagogue; (b) those from Cilicia and Asia, who also had a synagogue of their own.

Act 6:10  And they were not able to resist the wisdom and the spirit that spoke.

They were not able to resist. These words prepare for his coming trial speech in which he says to his listeners “you always resist the Holy Ghost” (Acts 7:51). Stephen, in anticipation of his trial is, like Peter and John before him, being shown as fulfilling prophecies of Jesus. Jesus said…And when they shall bring you into the synagogues and to magistrates and powers, be not solicitous how or what you shall answer, or what you shall say. For the Holy Ghost shall teach you in the same hour what you must say (Luke 12:11-12). They will lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name’s sake. And it shall happen unto you for a testimony. Lay it up therefore in your hearts, not to meditate before how you shall answer: For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay (Luke 21:12-15).

Act 6:11  Then they suborned men to say they had heard him speak words of blasphemy against Moses and against God.

They suborned men. Not able to answer the arguments of Stephen, these enemies resorted to calumny, and tried to influence the people and the rulers against him by saying that he had blasphemed against God and against Moses, God’s legislator.

Act 6:12  And they stirred up the people and the ancients and the scribes. And running together, they took him and brought him to the council.

These false witnesses are said to have stirred up the people, ironically becoming guilty of the charge which was falsely laid upon Jesus (Luke 23:5).

And running together; i.e., suddenly coming upon him they brought him before the Sanhedrim.

Act 6:13  And they set up false witnesses, who said: This man ceaseth not to speak words against the holy place and the law.
Act 6:14  For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the traditions which Moses delivered unto us.

They set up false witnesses who said…We have heard him say, etc. Very probably they had heard Stephen repeat or refer to the prophecy of our Lord (Matt 24:2 ff.) regarding the destruction of Jerusalem. Perhaps, too, he had spoken quite openly about the New Kingdom, the New Law, the New Sacrifice, etc., which were to supersede the old. From all this they falsely tried to make a case against Stephen, and condemn him as guilty of blasphemy.

Act 6:15  And all that sat in the council, looking on him, saw his face as if it had been the face of an angel.

The face of an angel. Those who looked on St. Stephen’s face doubtless hoped to see guilt reflected there; but they saw, on the contrary, the innocence and heavenly beauty of an angel.

Bishop MacEvily’s Commentary on Acts 3:13-15, 17-19 for the Third Sunday of Easter (Ordinary Form)

Act 3:13  The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, hath glorified his Son Jesus, whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released.

The God of Abraham, &c. The friend, the protector and bountiful rewarder of Abraham, &c.  Speaking to Moses (Exodus 3:6, &c) God first called himself by that epithet.

The God of our Fathers. He it is that performed this wonder (vs. 16).

Hath glorified, honoured His Son, Jesus. “Whom you delivered up” to the Romans to be crucified, “and denied” to be your Messiah, your promised deliverer, “before the face of Pilate,” who, convinced of His innocence, “for he could find no cause in Him,” judged that He should be released. Against the deliberate judgment of a Pagan judge, who through fear afterwards consented to condemn Him, they insisted on His death, thus displaying the intensity of their malice and deliberate hate.

Act 3:14  But you denied the Holy One and the Just: and desired a murderer to be granted unto you.

The Holy One. An epithet frequently applied to our Lord (Mark 1:24; Luke 4:34). The article prefixed in the Greek designates Him as “Holy” of His own essence and Divine nature. Infinite sanctity itself.

A murderer, Barabbas. Here their conduct is powerfully contrasted with that of Pilate, a pagan, not favoured with the lights vouchsafed to them.

Act 3:15  But the author of life you killed, whom God hath raised from the dead: of which we are witnesses

Author of life. Our Lord is the source of all life, physical and spiritual. A powerful contrast here between Barabbas, the destroyer of  life, and Jesus, the source of it in all.

God raised from the dead. The Resurrection of Christ, the foundation of all Christian faith, is frequently insisted on in several passages of the New Testament.

We are witnesses. The Apostles, disciples, and several followers of our Lord, amounting to a vast number, saw our Lord after His Resurrection, and conversed with Him. God Himself confirmed their testimony regarding this fundamental truth, with miracles.

Act 3:17  And now, brethren, I know that you did it through ignorance: as did also your rulers.

After having proved, by a freedom of speech truly Apostolic, that they were guilty of the hideous crime of Deicide, and uttered hard truths, He now wishes to extenuate their guilt, addressing them “as brethren,” and by kindness He wishes to inspire them with hope of pardon. He puts forward the same excuse, “ignorance,” which our Lord Himself advanced in their behalf “they know not what they do.”  He by no means insinuates that they were innocent. He had stated the contrary (vs. 14). But, with a view of moving them to repentance by the hope of pardon, He says, their crime, in itself enormous, was extenuated by the fact of their not knowing Him to be their long-expected Messiah.

As did also your rulers.  The chief men among the Jews were more guilty than the masses of the people. From the evidences placed before them, they could have known that He was their long expected Messiah. Blinded by passion, they, in their fury, proceeded to compass the death of a just man, whom a pagan judge pronounced innocent. Had they known Him to be the long expected Deliverer of their nation, they would not have treated Him as they had done. Still, they were not innocent or free from guilt.

Act 3:18  But those things which God before had shewed by the mouth of all the prophets, that his Christ should suffer, he hath so fulfilled.

Anticipating an objection that might suggest itself viz., if Christ were the Messiah, why suffer Himself to be thus treated? St. Peter shows, if He did not, He could not be regarded as the Messiah at all, since, all the prophets concurred in predicting his death and sufferings. All these occurrences were predicted beforehand, and God caused them to be fulfilled in the manner predicted. Without altogether excusing them or pronouncing them innocent for they were afterwards called upon to repent for their wickedness St. Peter prudently mitigates the hard sentence passed upon them, and wishes to excite them to sorrow and the hope of pardon, from the consideration that, although sinning, they were the instruments in carrying out the merciful design of God in the way in which it occurred viz., through their malice, the redemption of all mankind, themselves included. The foreknowledge of God did not diminish their guilt. For God foresaw it in the way it was to happen viz., freely, through their deliberate guilt and malice. The Apostle mentions it to inspire them with the hope of pardon. How all the prophets foretold is not so clear. It is understood of the prophets in a general way, or taken on the whole, without stating that each individual prophet foretold it. However, it may be said that they all either literally or mystically, explicitly or implicitly, foretold it. Hence, of our Lord on His way to Emmaus, it is said that “beginning at Moses and all the Prophets, He expounded the things said concerning Him” (Luke 24:27).

Act 3:19  Be penitent, therefore, and be converted, that your sins may be blotted out.

Therefore, as your sin so heinous, though extenuated by ignorance, resulted in the redemption of mankind, “repent and be converted” to the Lord, who mercifully ransomed you, in order that, with the hope of pardon in your hearts, “your sins may be blotted out” and cleansed away by a full remission. The idea, according to some, is borrowing from the practice among the ancients of effacing with the blunt end of the stylus, characters impressed on soft wax by the sharp point of the stylus. It also is allusion to the act of creditors blotting out debts due (Coll 2:14). According to others, the idea is borrowed from the practice of washing parchment and effacing the characters impressed. This would very appropriately apply to the remission of sins in the waters of Baptism.