The Ignatius Catholic Study Bible New Testament (145 page)

2:15 the third hour:
About 9
A.M.
Jewish pilgrims normally fasted the morning of Pentecost, a fact that makes drunkenness an unlikely explanation for the excitement. 
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2:17-21
Pentecost confirms the arrival of the messianic age. • The text for Peter's first sermon is Joel 2:28-32, which envisions an outpouring of the Spirit upon men and women, young and old, slaves and free. Signs and wonders would abound in this new age and salvation would come through the name of the Lord. Peter links the "wonders" and "signs" (Acts 2:19) with the mighty deeds of Jesus (2:22) and identifies him as the saving "Lord" (2:36) whose "name" is invoked in Baptism (2:38). It is significant in this context that Joel was speaking of the saved remnant of Israel rescued from Jerusalem (Joel 2:32). Other prophecies corroborate his vision of the Spirit poured out at the turn of the ages (Is 32:15; 44:3; Ezek 36:26-27; 39:29). 
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2:17 the last days:
The first days of the New Covenant overlap with the final days of the Old (Heb 1:2). • The expression comes, not from Joel, but from several prophetic oracles of the messianic age (Num 24:14; Is 2:2; Dan 2:28; Hos 3:5). 
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2:20 day of the Lord:
A day of divine judgment for Israel (Zech 14:1-5).
See note on 2 Pet 3:10
. 
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2:23 the definite plan:
The collaboration of Jewish and Roman authorities to execute Jesus was part of a divine program for our salvation (4:27-28; CCC 599-600). 
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2:25 I saw the Lord:
A citation from Ps 16:8-11. • In Ps 16 David rejoices in the Lord and prays for preservation from death. Since David eventually died, as evidenced by his tomb in Jerusalem (2:29), Peter concludes that his prayer is only fulfilled in the Messiah, who alone rose from the dead untouched by corruption (2:31). This mystery of incorruption is expressed by Jesus' rising on the third day, since Jewish tradition held that the process of bodily decay did not begin until the fourth day after death (Jn 11:39; CCC 627). 
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2:30 an oath:
A sworn guarantee from God that cannot be revoked. • Peter refers to the covenant Yahweh made with David to continue his dynastic line forever (Ps 89:3-4; 132:11-12). The oath is fulfilled in Jesus, who reigns forever from the throne of David in heaven (Lk 1:32-33). See essay:
Kingdom Restoration
at Acts 15. 
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2:34 The Lord said to my Lord:
A citation from Ps 110:1, the most frequently cited psalm in the NT. • David overhears Yahweh (Lord) inviting the Davidic Messiah (my Lord) to sit beside him in heaven while he subdues his enemies on earth. This enthronement scene is the fulfillment of Yahweh's covenant of everlasting kingship sworn to David (2:30). The tomb of David in Jerusalem is evidence that David was prophesying of someone other than himself (2:29). 
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2:36 Lord:
A messianic title for Jesus used in the preceding citations from Scripture (2:21, 34). It was a
royal
title used for the kings of Israel (1 Kings 1:37) as well as a
divine
title used in the Greek OT to translate the name "Yahweh" (CCC 446, 449).
Christ:
The anointed Messiah. See word study:
Christ
at Mk 14. 
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Peter, Prince of the Apostles

C
ATHOLIC
tradition makes mighty claims for Simon Peter. It holds that Peter was lifted to an unrivaled position of honor and preeminence among the original apostles. It holds, too, that Peter was the chief shepherd and teacher of the early Church. Since these points have generated debate and even division among Christian groups, there is need to reexamine the biblical data that shapes the Catholic perspective on the primacy of Peter. Do these claims reflect the intentions of Jesus? Are they consistent with the evidence of the NT?

Peter in the Gospels
 Simon Peter is at once the most visible and the most vocal apostle in the Gospels. (1) When the evangelists recount how Jesus selected the Twelve, they put Peter at the top of the apostolic list (Mk 3:16; Lk 6:14), with Matthew even specifying that he was "first" (Mt 10:2). (2) When the evangelists mention the apostles together, Peter is often singled out from the group in a way that is not done with any other apostle (Mk 1:36; 16:7; Lk 9:32). (3) When the collectors of the Temple tax approached the apostles for the annual half-shekel, they approached Peter as the conspicuous representative of the group (Mt 17:24-27). (4) When Peter spoke with Jesus, he often did so on behalf of the Twelve (Mk 8:29; Lk 12:41; Jn 6:66-69). (5) Peter was one of three apostles given special attention by Jesus. Together with James and John, the sons of Zebedee, he was chosen to witness the raising of Jairus' daughter (Mk 5:37), the Transfiguration (Mk 9:2), and the agony of Jesus in the garden of Gethsemane (Mk 14:33). These are also the only three disciples among the Twelve whom Jesus renamed—Simon being called "Peter" (the rock, Mk 3:16) and James and John being called "Boanerges" (the sons of thunder, Mk 3:17). (6) On the night of his betrayal, when Satan was about to test the disciples, Jesus told Peter that he had prayed for him personally that he might turn again and steady the faith of his brother apostles (Lk 22:31-32). (7) On Easter morning, Peter and John raced to inspect the empty tomb. Though John outran him, he waited for Peter to catch up and in deference allowed him to enter the tomb first (Jn 20:3-8). (8) Later that Easter day, Jesus appeared privately to Peter, making him the first witness of the Resurrection among the apostles (Lk 24:34; 1 Cor 15:5). (9) Lastly and most importantly, Jesus made promises to Peter that he never made to any other apostle. He promised to build his Church on Peter, so that he alone would be the foundation stone of Christ's new and living Temple (Mt 16:18), that he alone would be the keeper of the keys of Christ's kingdom (Mt 16:19), and that he alone would be the head shepherd in charge of Christ's sheep (Jn 21:15-17).

Peter in the Book of Acts
 This prominence of Peter in the Gospels continued into the earliest days of the Church. Here we see Peter exercising a level of authority and leadership that was unmatched in the ministry of any other apostle.

1.
 Soon after Jesus ascended into heaven, it was Peter who initiated and oversaw the replacement of Judas Iscariot with another longtime disciple, Matthias, to complete the number of the Twelve (Acts
1:15-26
).

2.
 When the Spirit rained down upon the apostles at Pentecost, it was Peter who delivered the inaugural sermon of Church history to the throngs in Jerusalem (Acts
2:14-36
).

3.
 When the crowds accepted his testimony and wondered how to respond, it was Peter who urged them to repent and receive Baptism (Acts
2:37-41
).

4.
 It was Peter who performed the first recorded healing in Church history (
Acts 3:1-10
).

5.
 When Peter and John were arrested and asked to account for their actions, it was Peter who addressed the Sanhedrin and gave powerful witness to the gospel (Acts
4:5-12
).

6.
 It was Peter who handled the first recorded case of ecclesial discipline exercised in Church history (Acts
5:1-11
).

7.
 When the gospel first spread beyond Judea into the neighboring region of Samaria, it was Peter who brought the Spirit to endorse this new missionary development (Acts
8:14-17
).

8.
 When God arranged for the first Gentile conversions in Church history, he sent Peter to preach and administer Baptism (Acts
10:1-48
).

9.
 Lastly and most importantly, when the first recorded council in Church history convened in Jerusalem, it was Peter who stood up to end the debate with a solemn proclamation of Christian doctrine (Acts
15:6-11
).

The sheer breadth and depth of this evidence is staggering. In passage after passage in the Gospels we see Jesus grooming Peter for a unique mission of leadership and service. In passage after passage in Acts we see Peter engaged in leadership as a spiritual father caring for the family of faith. The testimony of Catholic tradition is thus merely an echo of biblical tradition. No other apostle appears so prominently in NT history. No other apostle receives such honors and is asked to shoulder such responsibilities. Among the apostles, only Simon Peter holds a position of primacy. «
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2:38 Repent, and be baptized:
The call for conversion is a call for Baptism, the sacrament that takes away sin and confers the Spirit (22:16; Jn 3:5; Tit 3:5). Here and elsewhere Peter insists that Baptism is the sacrament that brings us salvation (2:40; 1 Pet 3:21). • The Council of Trent (1547) describes Baptism as the instrumental cause of our justification, i.e., the means used by Christ to cleanse us of guilt, fill us with the grace of divine life, and adopt us as children of God (Sess. 6, chap. 7; CCC 1226, 1262, 1427).
in the name of Jesus:
Not a complete baptismal formula like the trinitarian formula in Mt 28:19, but a thematic expression used in several ways in Acts.
(1)
Calling upon the name of Christ in Baptism (22:16) is linked with calling upon the name of the Lord for salvation in the earlier quotation from Joel (2:28-32).
(2)
The name distinguishes the Baptism of Jesus from the baptism of John (1:5; 19:2-5).
(3)
The name of Jesus is also invoked to work miracles and exorcisms (3:6; 4:30; 9:34; 16:18).
See note on Acts 4:12
. 
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