Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Acts 9:31-42
The Growth of the Church
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[31] So the Church throughout all Judea and Galilee and Samaria had peace and was built up; and walking in the fear of the Lord and in the comfort of the Holy Spirit it was multiplied.
Peter Cures a Paralytic at Lydda
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[32] Now as Peter went here and there among them all, he came down also to the saints that lived in Lydda. [33] There he found a man named Aeneas, who had been bedridden for eight years and was paralyzed. [34] And Peter said to him, "Aeneas, Jesus Christ heals you; rise and make your bed." And immediately he rose. [35] And all the residents of Lydda and Sharon saw him, and they turned to the Lord.
Peter Raises Tabitha to Life
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[36] Now there was at Joppa a disciple named Tabitha, which means Dorcas or Gazelle. She was full of good works and acts of charity. [37] In those days she fell sick and died; and when they had washed her, they laid her in an upper room. [38] Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him entreating him, "Please come to us without delay." [39] So Peter rose and went with them. And when he had come, they took him to the upper room. All the widows stood beside him weeping, and showing coats and garments which Dorcas made while she was with them. [40] But Peter put them all outside and knelt down and prayed; then turning to the body he said, "Tabitha, rise." And she opened her eyes, and when she saw Peter she sat up. [41] And he gave her his hand and lifted her up. Then calling the saints and widows he presented her alive. [42] And it became know throughout all Joppa, and many believed in the Lord.
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Commentary:
31. St. Luke breaks his narrative to give an overview of the steady progress of the Church as a whole and of the various communities that have grown up as a result of the Christians' flight from Jerusalem (cf. Acts 2:40, 47; 4:4; 5:14; 6:1, 7; 11:21, 24; 16:5). He emphasizes the peace and consolation the Holy Spirit has brought them. This note of justified optimism and trust in God confirms that God is with His Church and that no human force can destroy it (cf. 5:39).
32. Acts now turns to recount St. Peter's apostolic activity in Palestine. Lydda (cf. 9:32-35), Joppa (cf. 9:36-43) and Maritime Caesarea (cf. 10:24-28; 12:19) were some of the cities in which the head of the Apostles preached the Good News.
"St. Luke goes on to speak about Peter and his visits to the faithful. He does not want to give the impression that fear is the reason for Peter's leaving Jerusalem, and so he first gives an account of the situation of the Church, after indicating, previously, that Peter had stayed in Jerusalem during the persecution. [...] Peter acts like a general reviewing his troops to see that they are properly trained and in good order, and to discover where his presence is most needed. We see him going in all directions and we find him in all parts. If he makes this present journey it is because he thinks that the faithful are in need of his teaching and encouragement" (Chrysostom, "Hom. On Acts", 21).
The last report Acts gives of St. Peter deals with his intervention at the Council of Jerusalem (Chapter 15).
33-35. St. Peter takes the initiative; he does not wait for the paralyzed man to seek his help. We are told about the man being sick for eight years, to show how difficult he was to cure--and yet through the power of Jesus Christ he is cured "immediately". "Why did Peter not wait for the man to show his faith? Why did he not first ask him if he wanted to be cured? Surely because it was necessary to impress the people by means of this miracle" (Chrysostom, "Hom. on Acts, 21). However, the conversion of the people of Lydda and Sharon was also the result of Peter's work: miracles are not designed to make life easier for the Apostles; their tireless preaching is by no means secondary or superfluous.
36-43. Joppa, (Jaffa, today virtually part of Tel Aviv) is mentioned in the writings of Tell-el-Amarna where it is called Iapu. Its people were converted to Judaism in the time of Simon Maccabeus (c. 140 B.C.).
The miracle of the raising of Tabitha by Peter is the first one of its kind reported in Acts. Here, as in the Gospel, miracles are performed to awaken faith in those who witness them with good dispositions and a readiness to believe. In this case the miracle is a kindness God shows Tabitha to reward her virtues, and an encouragement to the Christians of Joppa.
"In the Acts of the Apostles," St. Cyprian writes, "it is clear that alms not only free us from spiritual death, but also from temporal death. Tabitha, a woman who did many `good works and acts of charity,' had taken ill and died: and Peter was sent for. No sooner had he arrived, with all the diligence of his apostolic charity, than he was surrounded by widows in tears..., praying for the dead woman more by gestures than by words. Peter believed that he could obtain what they were asking for so intensely and that Christ's help would be available in answer to the prayers of the poor in whose persons He Himself had been clothed. [...] And so it was: He did come to Peter's aid, to whom He had said in the Gospel that He would grant everything asked for in His name. For this reason He stops the course of death and the woman returns to life, and to the amazement of all she revives, restoring her risen body to the light of day. Such was the power of works of mercy, of good deeds" ("De Opere Et Eleemosynis", 6).
The Disciples' Reaction
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[60] Many of His (Jesus') disciples, when they heard of it, said, "This is a hard saying; who can listen to it?" [61] But Jesus, knowing in Himself that His disciples murmured at it, said to them, "Do you take offense at this? [62] Then what if you were to see the Son of Man ascending where He was before? [63] It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. [64] But there are some of you that do not believe." For Jesus knew from the first who those were that did not believe, and who it was that should betray Him. [65] And He said, "This is why I told you that no one can come to Me unless it is granted him by the Father."
[66] After this many of the disciples drew back and no longer went with Him. [67] Jesus said to the Twelve, "Will you also go away?" [68] Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life; [69] and we have believed, and have come to know, that You are the Holy One of God."
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Commentary:
60-62. Many of His listeners find the Eucharistic mystery completely incomprehensible. Jesus Christ requires His disciples to accept His words because it is He who has spoken them. That is what the supernatural act of faith involves--that act "whereby, inspired and assisted by the grace of God, we believe that the things which He has revealed are true; not because of the intrinsic truth of the things, viewed by the natural light of reason, but because of the authority of God Himself who reveals them, and who can neither be deceived nor deceive" (Vatican I, "Dei Filius", Chapter 3).
As on other occasions, Jesus speaks about future events to help His disciples believe: "I have told you before it takes place, so that when it does take place, you may believe" (John 14:29).
63. Jesus says that we cannot accept this mystery if we think of it in too human a way, in other words, by just seeking to indulge our senses or having too earthbound a view of things. Only someone who listens to His words and receives them as God's revelation, which is "spirit and life", is in a position to accept them.
66. The promise of the Eucharist, which caused arguments (verse 52) among Christ's hearers at Capernaum and scandalized some of them (verse 61), led many people to give up following Him. Jesus had outlined a wonderful and salvific truth, but those disciples closed themselves to divine grace; they were not ready to accept anything which went beyond their very limited horizons. The mystery of the Eucharist does call for a special act of faith. St. John Chrysostom therefore advised Christians: "Let us in everything believe God, and gainsay Him in nothing, though what it said be contrary to our thoughts and senses. [...] Let us act likewise in respect to the [Eucharistic] mysteries, not looking at the things set before us, but keeping in mind His words. For His words cannot deceive" (St. John Chrysostom, "Hom. On St. Matthew", 82).
67-71. This passage is similar to that at Capernaum where Peter again, in the name of the Twelve, takes the initiative in expressing his faith in Jesus as Messiah (cf. Matthew 16:13-20; Mark 8:27-30). Other people present may have been unbelieving, but the Apostles are not scandalized by our Lord's words: they say that they have already a deep-rooted confidence in Him; they do not want to leave Him. What St. Peter says (verse 68) is not just a statement of human solidarity but an expression of genuine supernatural faith--as yet imperfect--which is the result of the influence of divine grace on his soul (cf. Matthew 16:17).
Although the Twelve stay with Him at this point, Judas will later betray the Master. Jesus' foreknowledge of this future infidelity throws a shadow over His joy at the loyalty of the Twelve. We Christians should be humble enough to realize that we are capable of betraying our Lord if we give up using the means He has left us to cleave to Him. St. Peter's words (verse 68) are a beautiful aspiration we can use whenever we feel tempted.
68. Simon Peter expresses the feelings of the Apostles who, through staying loyal to Jesus, are getting to know Him much better and becoming more closely involved with Him: "Seek Jesus; endeavoring to acquire a deep personal faith that will inform and direct your whole life. But, above all, let it be your commitment and your program to love Jesus, with a sincere, authentic and personal love. He must be your friend and your support along the path of life. He alone has words of eternal life" (Pope John Paul II, "Address to Students in Guadalajara", 30 January 1979).
69. "The Holy One of God": this is what the original text must have said, according to most of the Greek codexes and the most important early translations. "The Holy One" is one of the expressions which designate the Messiah (cf. Mark 1:24; Luke 1:35; 4:34; Acts 2:27; Psalm 16:10), or God Himself (cf. Isaiah 6:3; 43:15; 1 Peter 1:15; 1 John 2:20; etc.). The rendering "the Christ, the Son of God" found in some translations, including the Vulgate, is supported by less important Greek manuscripts, and would seem to be an explanation of the messianic significance of the original phrase.
Source: Daily Word for Reflection—Navarre Bible Commentary