The Ignatius Catholic Study Bible New Testament (151 page)

10:3 the ninth hour:
About 3
P.M.
, the time of the evening liturgy, when prayers and sacrifices were offered up in the Jerusalem Temple.
See note on Acts 3:1
. • Daniel was likewise visited by an angel while praying at the time of the evening sacrifices (Dan 9:20-21). According to the angel in this episode, the prayers and alms of the Gentile Cornelius have also ascended to heaven as a sacrificial "memorial" (10:4), i.e., as the equivalent of a cereal offering whose memorial portion ascended with the fire and smoke of the Temple altar (Lev 2:2, 9, 16; Sir 38:11). For earlier expressions of the same idea, see Tob 12:12 and Sir 35:2, 7. 
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10:9 on the housetop:
Palestinian homes often had an outside staircase leading up to a flat roof.
the sixth hour:
About noon. 
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10:10 a trance:
A mystical and visionary state of communion with God (22:17). 
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10:14 common or unclean:
As a faithful Jew, Peter declines to eat foods forbidden by the Torah (Lev 11). The vision labors to overcome his objection. It teaches him
(1)
that the dietary restrictions of the Mosaic Law that distinguish between acceptable (clean) and unacceptable (unclean) foods are now lifted in the New Covenant, and
(2)
that the distinction between foods is a legal allegory for the moral and religious distinction between Israel (clean) and the Gentiles (unclean) maintained under the Old Covenant. Lifting the Mosaic ban on unclean foods is thus a sign that the Gentiles are no longer banned from full and equal acceptance into the covenant (10:28). 
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10:15 God has cleansed:
Jesus revoked the Mosaic food laws when he declared "all foods clean" (Mk 7:19), a teaching echoed in the catechesis of the apostles (Rom 14:14; 1 Tim 4:3-5). Allegorically, Peter was to learn that God was cleansing the hearts of the Gentiles (15:9). 
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10:26 I too am a man:
Peter recoils, not from honor or veneration, but from worship (as did Barnabas and Paul, 14:1118). Not even the holy angels can accept the adoration that belongs to God alone (Rev 19:10). 
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10:28 unlawful:
Palestinian Jews went to great lengths to avoid social contact with Gentiles. They generally declined both their hospitality and their food for fear of legal defilement. Peter's actions were naturally criticized by conservative Jewish believers (11:2-3).
not call any man common:
The vision taught Peter that the Jews and the Gentiles were no longer separated by covenant barriers in the messianic age (Eph 2:1116).
See note on Acts 10:14
. 
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10:34 no partiality:
God shows no favoritism to one nation over another in the New Covenant, but all stand as equal candidates for divine blessing and sonship (Rom 2:10-11; Gal 3:28; CCC 761). 
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10:34-43
Peter's sermon, which begins with the baptism of John and ends with the commission of Jesus to preach the good news, covers the same ground as the Gospel of Mark, which early tradition describes as a summary of Peter's preaching. See
introduction to Mark:
Author.
 
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10:38 God anointed Jesus:
At his Baptism, designating him as the Messiah (Lk 3:22; 4:18; CCC 438). 
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10:43 through his name:
Forgiveness comes through the invocation of Christ's name in Baptism (2:38; 10:48; 22:16). 
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10:44-48
A Pentecost experience for the Gentiles (11:15). As with the original event,
(1)
Peter preaches the gospel (2:1436);
(2)
the Spirit descends in a dramatic way (2:17);
(3)
the recipients speak in different tongues (2:4); and
(4)
a call is issued for Baptism (2:38-41). 
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11:2 the circumcision party:
Believers from Israel shocked at Peter's disregard for the Jewish policy of separation from Gentiles (10:28). Some of them stubbornly maintained this policy even after the Gentiles were openly accepted into the Church (Gal 2:12). 
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11:17 the same gift:
The equal footing of Jews and Gentiles before God is shown by their equal reception of the Spirit. Peter appeals to this fact at the Jerusalem Council when he denies that Gentiles must add circumcision to Baptism to become full members of the New Covenant (15:7-11). 
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11:18 repentance unto life:
Involves turning away from sin and leads to Baptism (2:38). See word study:
Repentance
at Mk 1:4. 
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11:19-26
Luke places this episode immediately after 10:1 — 11:18 to show that as God directed the first Gentile
conversion
through Peter, he was also directing the first Gentile
mission
through the Antioch Church. Systematic outreach to the Gentiles gains considerable momentum after this point, as Antioch becomes the launch pad for all three of Paul's missionary journeys in Acts (13:1-3; 15:35-41; 18:22-23). 
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11:19 Phoenicia . . . Cyprus . . . Antioch:
Three centers of Christian presence outside the land of Israel—Phoenicia, a territory northwest of Galilee; Cyprus, an island in the Mediterranean; and Antioch, a prominent city in Syria. 
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11:20 Cyrene:
A city on the northern shore of Africa (in modern Libya). 
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11:22 Jerusalem:
As when the first conversions were reported in Samaria (8:14), Jerusalem sent delegates to Antioch to ensure this new missionary development was the work of God. The enthusiasm of Barnabas confirms that it was (11:2324).
See note on Acts 4:36
. 
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11:25 look for Saul:
He had returned to his home in Tarsus since the Jewish Hellenists in Jerusalem were plotting against his life (9:28-30). He is now summoned to assume teaching responsibilities in the Antioch Church. 
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11:26 Christians:
This new title for the disciples of Jesus Christ is elsewhere used at 26:28 and 1 Pet 4:16 in the NT. 
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11:28 Agabus:
A Palestinian prophet who also foresaw Paul's arrest and imprisonment in Jerusalem (21:10-11).
great famine:
Other ancient historians, such as Tacitus, Suetonius, and Josephus, also mention a famine that gripped the eastern Mediterranean world in the 40s.
Claudius:
The Roman emperor from
A.D.
41 to 54. 
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11:29 relief to the brethren:
This is the first of two relief offerings that Paul brought to Jerusalem. The second was a collection taken up among Gentile Churches that he delivered to the poor of the city after his third missionary journey (24:17; Rom 15:25-28). 
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12:1-5
The Church is hit with a second wave of persecution. Unlike the first, which targeted the laity but not their leadership (8:1), this one is aimed directly at the apostles (James and Peter).
See note on Acts 8:1
. 
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12:1 Herod the king:
Herod Agrippa I, ruler of all Palestine from
A.D.
41 to 44. He was the grandson of Herod the Great (Lk 1:5) and the brother-in-law of Herod Antipas (Lk 23:7). 
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12:2 James:
A son of Zebedee; one of the Twelve (Mk 3:17). After Stephen, he is the second martyr mentioned in Acts (7:58-60). Tradition has it that all the apostles except John died as martyrs for the faith.
with the sword:
Beheading was a Roman form of capital execution (Rom 13:4). 
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12:3 Unleavened Bread:
A religious festival that began with Passover (12:4) and extended another six days. Jerusalem was usually flooded with Jewish pilgrims during these national feasts.
See note on Lk 22:1
. 
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12:4 four squads:
Four shifts of four soldiers each took turns standing guard over Peter throughout the night. This maximum-security measure heightens the miraculousness of his deliverance in the following episode (12:6-11). 
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12:5 but earnest prayer:
Early believers fought the battles of persecution on their knees. It is here implied that Peter's upcoming rescue is God's answer to the intercessory prayers of the Church (CCC 2634-36). 
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12:6-11
The third imprisonment of Peter in Acts (4:3; 5:18) and the second time he is rescued by an angel (5:19; 12:7). • The deliverance of Peter during Passover evokes memories of Israel's deliverance from Egypt. Like Israel, Peter is "brought . . . out" of bondage (12:17; Ex 12:51) and rescued "from the hand" of his enemies (12:11; Ex 3:8) on "Passover" night (12:4; Ex 12:11-12) by an "angel of the Lord" (12:7; Ex 14:19) after dressing himself and putting "sandals" on his feet (12:8; Ex 12:11). 
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12:12 the house of Mary:
A place of prayer and assembly for Jerusalem believers. According to one tradition, this is also the house of the upper room where Jesus and the disciples celebrated the Last Supper.
See note on Acts 1:13
.
Mark:
According to tradition, the evangelist of the Second Gospel and a companion of Peter (1 Pet 5:13) and Paul (13:5). Like many Jews, he had both a Roman ("Marcus") and a Semitic ("John") name. See
introduction to Mark:
Author.
 
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12:15 his angel:
Assumes a belief that particular angels are assigned to guard and to guide particular individuals.
See note on Mt 18:10
. 
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12:17 James:
Not the brother of John martyred in 12:2, and probably not the son of Alphaeus mentioned in 1:13. This James was a near kinsman of Jesus (Mk 6:3; Gal 1:19) who had seen him raised from the dead (1 Cor 15:7). Tradition identifies him as the first bishop of Jerusalem who assumed leadership over the Church in the city after Peter began to travel. See introduction to the Letter of James:
Author.
another place:
Our knowledge of the precise movements of Peter after this point is limited. The Church historian Eusebius puts him in Rome about
A.D.
42; Luke puts him back in Jerusalem about
A.D.
49 (15:7); Paul puts him in Syrian Antioch soon after this (Gal 2:12); and Christian tradition is generally agreed that he later returned to Rome and was martyred there in the mid 60s. 
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12:19 put to death:
According to Roman law, prison guards were subject to severe punishment if inmates escaped during their watch (16:27; 27:42). 
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12:20 Tyre and Sidon:
Two Phoenician cities northwest of Galilee (Mt 15:21). 
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