Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. ² And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; ³ Who seeing Peter and John about to go into the temple asked an alms. ⁴ And Peter, fastening his eyes upon him with John, said, Look on us. ⁵ And he gave heed unto them, expecting to receive something of them. ⁶ Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. ⁷ And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength. ⁸ And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. ⁹ And all the people saw him walking and praising God: ¹⁰ And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. ¹¹ And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. ¹² And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? ¹³ The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. ¹⁴ But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; ¹⁵ And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. ¹⁶ And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. ¹⁷ And now, brethren, I wot that through ignorance ye did it, as did also your rulers. ¹⁸ But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. ¹⁹ Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; ²⁰ And he shall send Jesus Christ, which before was preached unto you: ²¹ Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. ²² For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. ²³ And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. ²⁴ Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. ²⁵ Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. ²⁶ Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

[AD 160] Shepherd of Hermas on Acts 3:1

Having fasted frequently, and having prayed to the Lord that He would show me the revelation which He promised to show me through that old woman, the same night that old woman appeared to me, and said to me, "Since you are so anxious and eager to know all things, go into the part of the country where you tarry; and about the fifth

Source: Shepherd of Hermas Vision Third

[AD 220] Tertullian on Acts 3:1

Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake "at the sixth hour." The same (apostle) was going into the temple, with John, at the ninth hour," when he restored the paralytic to his health.

Source: On Prayer

[AD 220] Tertullian on Acts 3:1

For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do.

Source: On Modesty

[AD 258] Cyprian on Acts 3:1

But for us, beloved brethren, besides the hours of prayer observed of old, both the times and the sacraments have now increased in number. For we must also pray in the morning, that the Lord's resurrection may be celebrated by morning prayer. And this formerly the Holy Spirit pointed out in the Psalms, saying, "My King, and my God, because unto Thee will I cry; O Lord, in the morning shalt Thou hear my voice; in the morning will I stand before Thee, and will look up to Thee." And again, the Lord speaks by the mouth of the prophet: "Early in the morning shall they watch for me, saying, Let us go, and return unto the Lord our God." Also at the sunsetting and at the decline of day, of necessity we must pray again. For since Christ is the true sun and the true day, as the worldly sun and worldly day depart, when we pray and ask that light may return to us again, we pray for the advent of Christ, which shall give us the grace of everlasting light. Moreover, the Holy Spirit in the Psalms manifests that Christ is called the day. "The stone," says He, "which the builders rejected, is become the head of the corner. This is the Lord's doing; and it is marvellous in our eyes. This is the day which the Lord hath made; let us walk and rejoice in it." Also the prophet Malachi testifies that He is called the Sun, when he says, "But to you that fear the name of the Lord shall the Sun of righteousness arise, and there is healing in His wings." But if in the Holy Scriptures the true sun and the true day is Christ, there is no hour excepted for Christians wherein God ought not frequently and always to be worshipped; so that we who are in Christ-that is, in the true Sun and the true Day-should be instant throughout the entire day in petitions, and should pray; and when, by the law of the world, the revolving night, recurring in its alternate changes, succeeds, there can be no harm arising from the darkness of night to those who pray, because the children of light have the day even in the night. For when is he without light who has light in his heart? or when has not he the sun and the day, whose Sun and Day is Christ?

Source: Treatise IV On the Lord's Prayer

[AD 407] John Chrysostom on Acts 3:1-11

"Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour."

Everywhere we find these two Apostles in great harmony together. "To him Simon Peter beckoned." [John 13:24] These two also came together to the sepulchre. [John 20:3 et seq. And concerning John, Peter said to Christ, "And what shall this man do?" [John 21:21] Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all put in commotion. Observe again that they do not come to them purposely; so clear were they of ambition, so closely did they imitate their Master. Why now did they go up to the temple? Did they still live as Jews? No, but for expediency (χρησίμως). A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame [Acts 4:20], as the writer says afterwards, and no one during all that time had cured him. And the most obstinate diseases are those which are born with men. It was a great calamity, insomuch that even to provide for himself his necessary sustenance was impossible for him. The man was conspicuous both from the place, and from his malady. Hear how the matter is related. "And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple." [Acts 3:2] He sought to receive alms, and he did not know who the men were. "Who seeing Peter and John about to go into the temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us." (v. 3, 4.) Yet, not even so were the man's thoughts elevated, but he persisted in his importunity. For such is poverty; upon a refusal, it compels people still to persist. Let this put us to shame who fall back in our prayers. But observe, I pray you, Peter's gentleness: for he said, "Look on us." So truly did their very bearing, of itself, betoken their character. "And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have I give you." (v. 5-6.) He did not say, I give you something much better than silver or gold: but what? "In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up." [Acts 3:7] Such was also the way of Christ. Often He healed by word, often by an act, often also He stretched forth the hand, where men were somewhat weak in faith, that the cure might not appear to be spontaneous. "And he took him by the right hand, and lifted him up." This act made manifest the Resurrection, for it was an image of the Resurrection. "And immediately his feet and ankle bones received strength. And he leaping up stood, and walked." [Acts 3:8] Perhaps it was by way of trying himself that he put it thus to further proof, whether perchance the thing done might not be to no purpose. His feet were weak; it was not that he had lost them. Some say that he did not even know how to walk. "And entered with them into the temple." Of a truth it was marvellous. The Apostles do not urge him; but of his own accord he follows, by the act of following pointing out his benefactors. "And leaping and praising God;" not admiring them, but God that wrought by them. The man was grateful.

["Now Peter and John went up together into the temple," etc.] You observe how they continued in prayer. "The ninth hour:" there they prayed together. ["And a certain man," etc.] The man was in the act of being carried at that instant. ["Whom they laid daily:"] (his bearers carried him away:) ["at the gate," etc.] just when people went into the temple. And that you may not suppose that they carried him for some other purpose, but that it was in order that he might receive alms, hear what the writer says: "so that he might receive alms of those entering into the temple." Recapitulation of Acts 3:1-8] And this is the reason why he also makes mention of the places, to give evidence of what he relates. "And how was it," you may ask, "that they did not present him to Christ?" Perhaps they were certain unbelieving men, that haunted the temple, as in fact neither did they present him to the Apostles, when they saw them entering, after having done such great miracles. "He asked," it is written, "to receive an alms." [Acts 3:3] Their bearing marked them as certain devout and righteous men. ["And Peter fastening his eyes upon him, with John, said," etc.] (v. 4-5.) And observe how John is everywhere silent, while Peter makes excuse for him also; "Silver and gold," he says, "have I none." [Acts 3:6] He does not say, I have none here, as we are wont to speak, but absolutely, I have none. "What then?" he might say, "do you take no notice of me, your suppliant?" Not so, but of what I have, receive thou. Do you remark how unassuming Peter is, how he makes no display even to the object of his beneficence? ["In the name," etc. "And he took him by the hand," etc.] [Acts 3:7] And the mouth and the hand did all. Such sort of persons were the Jews; lame, and the right thing being to ask for health, these same ask for money, grovelling on the ground: for this it was that they beset the temple — to get money. What then does Peter? He did not despise him; he did not look about for some rich subject; he did not say, If the miracle is not done to some great one (εἰς ἐκεἵνον), nothing great is done: he did not look for some honor from him, no, nor heal him in the presence of people; for the man was at the entrance, not where the multitude were, that is, within. But Peter sought no such object; nor upon entering did he proclaim the matter: no, it was by his bearing that he attracted the lame man to ask. And the wonder is, that he believed so readily. For those who are set free from diseases of long standing, hardly believe their very eyesight. Once healed, he remains with the Apostles, giving thanks to God. "And he entered," it is said, "with them into the temple, walking, and leaping, and praising God." [Acts 3:8] Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jews. Also, that he leaped, was to prevent the suspicion of hypocrisy; for after all, this was beyond the possibility of deception. For if previously he was totally unable to walk, even when hunger pressed hard (and indeed he would not have chosen to share with his bearers the proceeds of his begging, if he had been able to manage for himself), this holds still more in the present case. And how should he have feigned in behalf of those who had given him no alms? But the man was grateful, even after his recovery. And thus on either side his faith is shown, both by his thankfulness, and by the recent event.

He was so well known to all, that "they recognized him. And all the people," it says, "saw him walking and praising God; and they recognized (ἐ πεγίνωσκον) that it was he which sat for alms at the Beautiful gate of the temple." [Acts 3:9] It is well said, "they recognized," inasmuch as he was one unknown now by reason of what had happened: for we use this term with regard to objects, which we find a difficulty in recognizing. ["And they were filled with wonder and amazement at that which had happened unto him."] Needs must it be believed that the name of Christ remits sins, seeing it produces even such effects as this. ("And as he held Peter and John, all the people came together at the porch that is called Solomon's, greatly wondering." [Acts 3:11] From his good feelings and love towards the Apostles, the lame man would not leave them; perhaps he was thanking them openly, and praising them. "And all the people," it is said, "ran together unto them. And when Peter saw them, he answered." [Acts 3:12] Again it is he who acts, and addresses the people.

And in the former instance, it was the circumstance of the tongues that aroused them to hearing, now it was this miracle; then, he took occasion to speak from their accusations now, from their supposition. Let us then consider, in what this address differs from the former, and in what it agrees with that. The former was held in a house, before any one has come over, and before they themselves have wrought anything; this, when all are wondering, and the healed man is standing by; when none doubt, as in the other case where some said "These men are full of new wine." [Acts 12:13] At the one, he was surrounded by all the Apostles as he spoke; but at this, he has John alone; for by this time he is bold, and become more energetic. Such is the nature of virtue; once started, it advances, and never stops. Observe also how it was divinely ordered, that the miracle should take place in the temple, that others also might wax bold, while the Apostles work not in holes (εἰς καταδύσεις) and corners, and in secret: though not in the interior of the temple either, where the greater number were. How then, I pray you, was it believed? The man himself who was healed proclaimed the benefit. For there was no reason why he should lie, nor why he should have joined a different set of people. Either then it was because of the spaciousness of the place, that he there wrought the miracle, or because the spot was retired. And observe the event. They went up for one object, and they accomplished another. Thus also did Cornelius: he prayed and fasted * * *. But hitherto they always call Him, "of Nazareth." "In the name of Jesus Christ of Nazareth," said Peter, walk. For in the first instance, the thing required was, that He should be believed in.

Let us not, I pray you, give over at the beginning of the story: and if one has named some particular achievement of virtue, and then has dropped it for awhile, let us begin over again. If we get into the right mood (ἐ ν ἕξει), we shall soon arrive at the end, soon reach the summit. For earnestness, it is said, begets earnestness, and dulness begets dulness. He who has effected some little reformation, thereby receives encouragement to approach greater things, and thence again to go on something more than that; and just as it is with fire, the more wood it lays hold on, the more vehement it becomes, so likewise zeal, the more pious reflections it kindles, the more effectually is it armed against their opposites. As, for example: There are set in us, like so many thorns, perjury, falsehood hypocrisy, deceit, dishonesty, abusiveness, scoffing, buffoonery, indecency, scurrility; again under another head, covetousness, rapacity, injustice, calumny, insidiousness; again, wicked lust, uncleanness, lewdness, fornication, adultery; again, envy, emulation, anger, wrath, rancor, revenge, blasphemy, and numberless others. If we effect a reformation in the first instances, not only in them will the success have been achieved, but through them in the following cases also. For reason has then gained more strength to overthrow those other vices. For instance, if he, who has frequently sworn, once extirpates that satanic habit, he has not only gained this point, but a habit of piety in other respects will have been brought in. For no one, I suppose, averse to swearing would easily consent to do any other wicked act; he will feel a reverence for the virtue already acquired. Just as the man who wears a beautiful robe, will blush to roll himself in the mire; so is it also here. From this beginning he will come to learn not to be angry, not to strike, not to insult. For if once he has come right in little matters, the whole affair is done. Often, however, something of this sort takes place, that a person has once reformed, and then again through carelessness falls back into the old sins but too readily, so that the case becomes irremediable. For instance, we have made it a law to ourselves not to swear; we have got on well, for some three, or even four days; after that being hard put to it, we scattered away the whole of our collected gain; we then fall into indolence and recklessness. Still it is not right to give over; one must set to work zealously again. For it is said, he that has built up a house, and then sees his building pulled down, will have less spirit for building again. Yes, but for all this, one must not be dispirited, but must once more set to work zealously.

Let us then lay down daily laws for ourselves. For a time let us begin with the easier. Let us retrench all that superfluity of paths, and put a bridle on our tongues; let no one swear by God. Here is no outlay, here is no fatigue, here is no cost of time. It is sufficient to will, and all is done. It is a matter of habit. I beseech and entreat you, let us contribute thus much of zeal. Tell me, if I had bid you contribute your money, would not each one of you readily cast in according to his ability? If you saw me in extreme danger, would you not, if it had been possible, have cut off your own flesh to give me? Well, I am in danger now, and in great danger, such indeed that, were I withal confined to a dungeon, or had I received ten thousand stripes, or were a convict in the mines, I could not suffer more. Reach me then the hand. Consider how great is the danger, that I should not have been able to reform this which is least: I say "least" in regard to the labor required. What shall I have to say hereafter, when thus called to account? "Why did you not remonstrate? Why did you not enjoin? Why did you not lay the law before them? Why did you not check the disobedient?" It will not be enough for me to say, that I did admonish. It will be answered, "You ought to have used more vehement rebuke; since Eli also admonished." [1 Samuel 2:24] But God forbid I should compare you with Eli's sons. Indeed, he did admonish them and say, "Nay, my sons, do not so; evil is the report that I hear of you." [1 Samuel 3:13] But subsequently the Scripture says, that he did not admonish his sons: since he did not admonish them severely, or with threats. For is it not strange indeed, that in the synagogues of the Jews the laws are in such force, and whatever the teacher enjoins is performed; while here we are thus despised and rejected? It is not my own glory that I care for (my glory is your good report), but it is for your salvation. Every day we lift up our voice, and shout in your ears. But there is none to hear. Still we take no strong measures. I fear we shall have to give an account at the coming Day of this excessive and unseasonable leniency.

Wherefore, with a loud and clear voice, I proclaim to all and testify, that those who are notorious for this transgression, who utter words which come "of the evil one," [Matthew 5:37] (for such is swearing,) shall not step over the threshold of the Church. Let this present month be the time allowed you for reforming in this matter. Talk not to me, "Necessity of business compels me to use oaths, else people do not believe me." To begin with this, retrench those oaths which come merely of habit. I know many will laugh, but it is better to be laughed at now, than wept for hereafter. They will laugh, who are mad. For who, I ask, in his right mind would laugh at the keeping of the commandment? But suppose they do; why, it will not be at us, but at Christ, that such men will laugh. You shudder at the word! I knew you would. Now if this law were of my making, at me would be the laughing; but if Another be the Lawgiver, the jeering passes over to Him. Yes, and Christ was once spit upon, and smitten with the palm, smitten upon the face. Now also He bears with this, and it is no wonder (οὐδὲν ἀπεικὸς)! For this, hell is prepared; for this, the worm that dies not. Behold, again I say and testify; let him laugh that will, let him scoff that lists. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are "the offscouring" [1 Corinthians 4:13] or the world, as blessed Paul says. If any man refuse to conform to this order, that man I, by my word, as with a trumpet's blast, do prohibit to set foot over the Church's threshold, be he prince, be he even the crowned head. Either depose me from this station, or if I am to remain, expose me not to danger. I cannot bear to ascend this throne, without effecting some great reformation. For if this be impossible, it is better to stand below. Nothing more wretched than a ruler who does his people no good. Do exert yourselves, and attend to this, I entreat you; and let us strive, and of a surety more will come of it. Fast, entreat God (and we will do the same with you) that this pernicious habit may be eradicated. It is no great matter, to become teachers to the world; no small honor to have it said everywhere, that really in this city there is not a man that swears. If this come to pass, you will receive the reward not only of your own good works; indeed what I am to you, this you will become to the world. Assuredly others also will emulate you; assuredly you will be a candle set upon a candlestick.

And is this, you will say, the whole matter? No, this is not all, but this is a beginning of other virtues. He who swears not, will certainly attain unto piety in other respects, whether he will or not, by dint of self-respect and awe. But you will urge that most men do not keep to it, but fall away. Well, better one man that does the will of the Lord, than ten thousand transgressors. In fact, hereby is everything subverted, everything turned upside down, I mean, because after the fashion of the Theatre we desire numbers not a select number. For what indeed will a multitude be able to profit? Would you learn that it is the saints, not the numbers, which make the multitude? Lead out to war ten hundred thousand men, and one saint, and let us see who achieves the most? Joshua the Son of Nun went out to war, and alone achieved all; the rest were of no use. Would you see, beloved, that the great multitude, when it does not the will of God, is no better than a thing of naught? I wish indeed, and desire, and with pleasure would be torn in pieces, to adorn the Church with a multitude, yea, but a select multitude; yet if this be impossible, that the few should be select, is my desire. Do you not see, that it is better to possess one precious stone, than ten thousand farthing pieces? Do you not see that it is better to have the eye sound, than to be loaded with flesh, and yet deprived of sight? Do you not see that it is better to have one healthy sheep, than ten thousand with the murrain; that fine children, though few, are better than many children diseased withal; that in the Kingdom there will be few, but in hell many? What have I to do with a multitude? What profit therein? None. Rather they are a plague to the rest. It is as if one who had the option of ten healthy persons or ten thousand sick folks, should take to himself the latter in addition to the ten. The many who do nothing well, will avail us only for punishment hereafter, and disgrace for the time being. For no one will urge it as a point in our favor that we are many; we shall be blamed for being unprofitable. In fact, this is what men always tell us, when we say, We are many; "aye, but bad," they answer.

Behold again: I give warning, and proclaim with a loud voice, let no one think it a laughing matter: I will exclude and prohibit the disobedient; and as long as I sit on this throne, I will give up not one of its rights. If any one depose me from it, then I am no longer responsible; as long as I am responsible, I cannot disregard them; on account not of my own punishment, but of your salvation. For I do exceedingly long for your salvation. To advance it, I endure pain and vexation. But yield your obedience, that both here and hereafter you may receive a plentiful reward, and that we may in common reap eternal blessings; through the grace and mercy of the only-begotten Son of God; to Whom with the Father and the Holy Ghost be glory, power, and honor, now and ever, world without end. Amen.

Source: Homily 8 on the Acts of the Apostles

[AD 420] Jerome on Acts 3:1

[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

Source: St. Jerome, Commentary on Daniel, CHAPTER SIX

[AD 735] Bede on Acts 3:1

Now Peter and John were going up to the temple, etc. The apostles, about to enter the temple at the ninth hour, first heal a man lame from birth, and then, laboring until evening, imbue many thousands of men with the word of faith. For the teachers of the Church, coming toward the end of the world, preach both to Israel, who were first languishing, and afterwards to the Gentiles. For these are the laborers whom the father of the family brings into the vineyard at the ninth and eleventh hour (Matt. XX).

Source: Commentary on Acts

[AD 735] Bede on Acts 3:1

Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. Which can be adapted to the previous sentence thus: Since the Lord daily was gathering the believers to his Church through the preaching of the apostles, the foremost of the apostles were going up to the temple to pray to God for the same thing, that is, so that he might always provide increases to his Church.

Source: Retractions on Acts

[AD 1536] Erasmus of Rotterdam on Acts 3:1

Peter and John, with others, used to go together to the temple towards the ninth hour as the day began to decline. This is a time when other people, already drunk, usually play or sleep; it had become the custom of the apostles, however, to be free for holy prayers, fasting until evening. The two princes of the apostolic order went forth without horse or mule, but attend the apostolic procession.

[AD 544] Arator on Acts 3:2

The feeble man is laid at the Beautiful Gate. The poor man is not strong enough to go farther or to touch the threshold of the gate. His guilt denies him entrance. Who are those accustomed to carry Israel, lame in its heart, and who strive to bring it to the gate [called] beautiful, which signifies Jesus by its name? Isaiah, Daniel, and those like them who proclaim with prophetic voice in obscure [words] the manifest miracles of Christ; and he who has the name of the gate thus himself warns, “I am the gate for you; he who refuses to enter through me will be a guilty thief.”

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 3:2

And a certain man, who was lame from his mother's womb, was carried. For the people of Israel were rebellious not only to the Incarnate Lord, but from the very first times of the given law, as if lame from the mother's womb. This is well figured by Jacob wrestling with the angel, blessed indeed, but limping (Gen. XXXII), because the same people, prevailing in the passion of the Lord, were in some ways blessed through faith, but in others lame through disbelief.

Source: Commentary on Acts

[AD 735] Bede on Acts 3:2

Whom they laid daily at the gate of the temple, which is called Beautiful. The Beautiful Gate of the temple is the Lord, through whom if anyone enters, he shall be saved. To this gate, the weak Israel, unable to go on his own, is carried by the voices of the law and the prophets, so that he may beseech help from those entering the interior, by hearing the wisdom of faith. They place listeners at the gate by the prophecy of what is to come, but it is Peter's to lead them into the temple, to whom for a strong confession both the name of the rock and the keys of heaven have been given.

Source: Commentary on Acts

[AD 1536] Erasmus of Rotterdam on Acts 3:2

His misfortunes, as it happens, provided support for many, since it was for gain that they let him out at the gate of the temple which the people call 'Beautiful' to ask alms from those entering (for this gate was the most crowded). Begging has its own talent; it knows that those who go into a temple are so disposed that they give alms quite freely, or wish to seem so disposed.

[AD 407] John Chrysostom on Acts 3:3

“Peter directed his gaze at him, with John, and said, ‘Look at us.’ ” Yet not even so were the man’s thoughts elevated, but he persisted in his insistence. For such is poverty: it compels people to persist even in the face of refusal. Let this put us to shame, we who turn away in our prayers.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 8

[AD 407] John Chrysostom on Acts 3:4

What then does Peter do? He did not despise him; he did not look about for some rich subject; he did not say, “If the miracle is not done to some great one, nothing great is done.” He did not expect any payment from him, nor was it in the presence of others that he healed him. For the man was at the entrance, not inside, where the crowd was. Peter did not look for any of these things, nor did he enter and preach; no, it was his bearing that drew the lame man to ask. And the wonder is that he believed so readily. For those who are set free from diseases of long standing hardly believe their very eyesight. After he was healed he remained with the apostles, giving thanks to God. “He entered the temple with them, walking and leaping and praising God.” Notice how he does not keep quiet. This was both in delight and to shut the mouths of the Jews. And to prevent them from thinking it was an act, he jumped up. This was beyond the possibility of acting. For if previously he was incapable of simply walking, even when oppressed by hunger (indeed, he would not have chosen to share the proceeds of his begging with his litter bearers if he could have fended for himself), this should hold true even more now. And why would he have put on an act for those who had given him no alms? It can only be that the man was grateful, even after his recovery. Both by his thankfulness and by the healing itself his faith is revealed.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 8

[AD 220] Tertullian on Acts 3:5

What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from "the porch of Solomon," who had himself taught that "the Lord should be sought in simplicity of heart.

Source: The Prescription Against Heretics

[AD 544] Arator on Acts 3:5

Hope disappointed the greedy prayer [for alms], but when [hope] withholds [one thing], it has better things in store. How often things despaired of are helpful to burdened people, and prosperity, born from an inauspicious seed, concealing its joyful nearness by sorrowful beginnings, comes in answer to prayer! The needy man will rejoice to have acquired more from an empty hand; he himself, asking for gifts, has been given to himself.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 1536] Erasmus of Rotterdam on Acts 3:5

He had asked for a donation; he expected a donation. He did not dare to beg that his legs be made whole, since he had no hope that they could do this. And yet he had a feeling that something good was about to happen.

[AD 202] Irenaeus on Acts 3:6

And immediately his legs and his feet received strength; and he walked, and entered with them into the temple, walking, and leaping, and praising God."

Source: Against Heresies Book III

[AD 253] Origen of Alexandria on Acts 3:6

Do you see the riches of Christ’s ministers? Do you see the greatness and nature of the gifts they bestow when they have nothing? Earthly possession cannot bestow those riches.

Source: HOMILIES ON GENESIS 16.5

[AD 258] Cyprian on Acts 3:6

That the lust of possessing, and money, are not to be sought for. In Solomon, in Ecclesiasticus: "He that loveth silver shall not be satisfied with silver." Also in Proverbs: "He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it." Also in Isaiah: "Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth? Also in Zephaniah: "They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near." Also in the Gospel according to Luke: "For what does it profit a man to make a gain of the whole world, but that he should lose himself? " And again: "But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided? " And again: "Remember that thou hast received thy good things in this life. and likewise Lazarus evil things. But now he is besought, and thou grievest." And in the Acts of the Apostles: "But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up." Also in the first to Timothy: "We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 339] Eusebius of Caesarea on Acts 3:6

And who would not be astonished at their indifference to money, certified by their not turning from but welcoming a Master who forbade the possession of gold and silver, whose law did not even allow the acquisition of a second coat? Why, anyone only hearing such a law might reject it as too heavy, but these men are shown to have carried out the words in fact.

Source: PROOF OF THE GOSPEL 3.5

[AD 379] Basil of Caesarea on Acts 3:6

Faith is superior to rational methodologies when it comes to drawing the soul to assent. It is not the logical necessity of deductive proofs that engenders faith, but the activity of the Spirit. In the name of Jesus Christ of Nazareth, arise and walk! [Acts 3.6]. What followed this command was the work of the Spirit, and those who witnessed this miracle were compelled to admit the divinity of the Only-Begotten. Tell me, what is more compelling for assent, a complicated set of syllogistic premises entailing the logical conclusion, or a clearly seen miracle so great that it surpasses all that is humanly possible? Yet currently such things are not held in high regard. Indeed, what now inspires confidence when discussing God is not the works of the Spirit, but rather elaborate demonstrations which place their hope in the plausibility of the wisdom of the world, not in the powerful and clear revelation of the Spirit. It was through those who believed God in simplicity of heart without engaging in futile investigations that the Spirit gave this revelation for the salvation of many. - "On Psalm 115. Chapter 1."

[AD 397] Ambrose of Milan on Acts 3:6

So he gave not money, but he gave health. How much better it is to have health without money, than money without health! The lame man rose; he had not hoped for that: he received no money; though he had hoped for that. But riches are hardly to be found among the saints of the Lord, so as to become objects of contempt to them.

[AD 407] John Chrysostom on Acts 3:6

Let no one then be humiliated on account of his poverty: It is not poverty that humiliates, but wealth, which compels us to have need of many and forces us to be under obligations to many.… So, if poverty had made people wanting in boldness, Christ would not have sent his disciples with poverty to a work requiring great boldness. For the poor person is very strong and has nothing of which he may be wronged or evil to be prayed for. But the rich person is assailable on every side: just in the same way as one would easily catch a person who was dragging many long ropes after him, whereas one could not readily lay hold on a naked person. So here also it does not succeed in the case of the rich person: slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities, make him an easy prey to all.

Source: ON THE EPISTLE TO THE HEBREWS 18.4

[AD 435] John Cassian on Acts 3:6

Those men who received power from God never used that power as if it were their own but referred the power to him from whom they received it; for the power itself could never have any force except through the name of him who gave it. And so both the apostles and all the servants of God never did anything in their own name but in the name and invocation of Christ. For the power itself derived its force from the same source as its origin, and it could not be given through the instrumentality of the ministers, unless it had come from the Author.

Source: ON THE INCARNATION OF THE LORD AGAINST NESTORIUS 7.19

[AD 461] Leo the Great on Acts 3:6

What more sublime than this humility? what richer than this poverty?

[AD 735] Bede on Acts 3:6

Silver and gold have I none, etc. Indeed, the old tabernacle had the justifications of worship, and the secular sanctuary distinguished by gold and silver, but the blood of the Gospel shines more precious than the metals of the law, because the people who before lay mentally weak at the gilded posts, healed in the name of the Crucified, enter the temple of the heavenly kingdom. Otherwise, the blessed Peter, mindful of the Lord's precept, which says: Do not possess gold and silver (Matt. X), used to preserve the money placed at the apostles' feet not for himself, but for the use of the poor, who had left their patrimonies.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 3:7

“ ‘In the name of Jesus Christ of Nazareth, walk.’ And he took him by the right hand and raised him up.” Such was also the way of Christ. Often he healed by word, often by an act, often he also held out his hand, when the people were somewhat weak in faith, so that the cure should not seem to occur by itself. “And he took him by the right hand and raised him up.” This act made manifest the resurrection, for it was an image of the resurrection.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 8

[AD 461] Leo the Great on Acts 3:7

The one whom he encouraged by word he strengthed by his right hand, because the discourse of a teacher is less efficacious in the hearts of his hearers if it is not also recommended by the example of his own action.

[AD 735] Bede on Acts 3:7

And having taken his right hand, he raised him up. He who lifts another up also strengthens him with his right hand. For the word of the teacher is worth less in the hearts of the hearers if it is not also recommended by examples of one's own action.

Source: Commentary on Acts

[AD 735] Bede on Acts 3:7

And immediately his feet and ankle bones were strengthened. The term 'bases' is Greek in origin, and it is placed thus in Greek, which in Latin means 'supports': by which term it indicates that his steps were strengthened, just as some have also translated it into Latin. But it must be known that steps are properly called διαβήματα or πορίαι among the Greeks.

Source: Retractions on Acts

[AD 735] Bede on Acts 3:8

And leaping up, he stood and walked. And he entered the temple with them. The order of perfection is clear: first, he who had lain down rises, then he seizes strength, and thus he enters the gate of the kingdom with the apostles.

Source: Commentary on Acts

[AD 1536] Erasmus of Rotterdam on Acts 3:8

And leaping and praising God:
To conceal the kind deeds of God is a matter of ingratitude; to attribute them to human endeavor is impiety.

[AD 735] Bede on Acts 3:10

And they were all filled with wonder and amazement. Ecstasy means fear here. For ecstasy can also be said in another way, not alienated by fear, but taken up by some inspiration of revelation.

Source: Commentary on Acts

[AD 735] Bede on Acts 3:10

And they were filled with wonder and amazement. Another Edition for amazement, which is a state of being beyond one's mind, does not properly place ‘admiration’; because greater amazement sometimes leads the mind to a state beyond, and transfers it to higher modes of thought beyond the usual manner of thinking.

Source: Retractions on Acts

[AD 544] Arator on Acts 3:11

After the threshold of the temple, the Porch of Solomon, who is rightly called Peacemaker, holds him [the lame man]. In the reign of faith, who will always be Peacemaker in the world except Christ? He protects all who please him under the guidance of Peter, by whose leadership they stand up.

Source: ON THE ACTS OF THE APOSTLES 1

[AD 735] Bede on Acts 3:11

All the people ran to them, to the portico called Solomon's. With Israel saved by the apostles, the entire world rushes to the thresholds of the true and peaceful Solomon, of whom it is said: "His government shall increase and peace shall have no end" (Isaiah IX). This is the stone cut from the mountain, which, with the earthly realm of faith's enemy crumbling, alone holds the peaceful dominion through the world (Daniel II).

Source: Commentary on Acts

[AD 804] Alcuin of York on Acts 3:11

It is called Solomon's portico, because Solomon went to pray there. The porches of a temple are usually named after the temple

[AD 1274] Thomas Aquinas on Acts 3:11

We have to know that the temple included not just its main building, but the surrounding porticos as well; it was on these porticos that the people stood and prayed, for only the priests prayed in the temple.

[AD 1536] Erasmus of Rotterdam on Acts 3:11

Now when they were at the portico of Solomon in which Jesus, that true Solomon, used to walk and where sometimes he disputed with the Pharaisees. The novelty of the event had struck the minds of all.

[AD 202] Irenaeus on Acts 3:12

Unto you first, God, having raised up His Son, sent Him blessing you, that each may turn himself from his iniquities."

Source: Against Heresies Book III

[AD 407] John Chrysostom on Acts 3:12-26

"And when Peter saw it, he answered unto the people, You men of Israel, why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we have made this man to walk?"

There is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; "Be this known unto you, and hearken to my words." [Acts 2:14] But here there is no need of this management. (κατασκευἥς.) For his hearers were not in a state of indifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. For nothing is so advantageous, and so likely to pacify the hearers, as to say nothing about one's self of an honorable nature, but, on the contrary, to obviate all surmise of wishing to do so. And, in truth, much more did they increase their glory by despising glory, and showing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honor paid to him? In the same manner also did the ancient fathers; for instance, Daniel said, "Not for any wisdom that is in me." [Daniel 2:30] And again Joseph, "Do not interpretations belong to God?" [Genesis 11:8] And David, "When the lion and the bear came, in the name of the Lord I rent them with my hands." [1 Samuel 17:34] And so likewise here the Apostles, "Why do you look so earnestly on us, as though by our own power or holiness we had made this man to walk?" [Acts 3:13] Nay, not even this; for not by our own merit did we draw down the Divine influence. "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers." See how assiduously he thrusts himself (εἰσωθει) upon the fathers of old, lest he should appear to be introducing a new doctrine. In the former address he appealed to the patriarch David, here he appeals to Abraham and the rest. "Hath glorified His Servant Jesus." Again a lowly expression, like as in the opening address.

But at this point he proceeds to enlarge upon the outrage, and exalts the heinousness of the deed, no longer, as before, throwing a veil over it. This he does, wishing to work upon them more powerfully. For the more he proved them accountable, the better his purpose were effected. "Hath glorified," he says, "His Servant Jesus, Whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let him go." The charge is twofold: Pilate was desirous to let Him go; you would not, when he was willing. "But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince (or Author) of Life: Whom God has raised from the dead; whereof we are witnesses." (v. 14-15.) You desired a robber instead of Him. He shows the great aggravation of the act. As he has them under his hand, he now strikes hard. "The Prince of Life," he says. In these words he establishes the doctrine of the Resurrection. "Whom God has raised from the dead." [Acts 2:26] "Whence does this appear?" He no longer refers to the Prophets, but to himself, inasmuch as now he has a right to be believed. Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. "Whereof we are witnesses," he says.

"And His name, through faith in His name, has made this man strong, whom you see and know: yea, the faith which is by Him has given him this perfect soundness in the presence of you all." Seeking to declare the matter (ζητὥν τὸ πρἅγμα εὶπεἵν), he straightway brings forward the sign: "In the presence," he says, "of you all." As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; "And now, brethren, I know that through ignorance you did it, as did also your rulers." [Acts 3:17] This is one ground of excuse. The second is of a different kind. As Joseph speaks to his brethren, God did send me before you [Genesis 45:5]; what in the former speech he had briefly said, in the words, "Him, being delivered by the determinate counsel and foreknowledge of God, you have taken,"— this he here enlarges upon: "But what God before had showed by the mouth of all His Prophets, that His Christ should suffer, He has so fulfilled." [Acts 3:18] At the same time showing, that it was not of their doing, if this be proved, that it took place after God's counsel. He alludes to those words with which they had reviled Him on the Cross, namely "Let Him deliver Him, if He will have Him; for He said, I am the Son of God. If He trust in God, let Him now come down from the cross." [Matthew 27:42-43] O foolish men, were these idle words? It must needs so come to pass, and the prophets bear witness thereunto. Therefore if He descended not, it was for no weakness of His own that He did not come down, but for very power. And Peter puts this by way of apology for the Jews, hoping that they may also close with what he says. "He has so fulfilled," he says. Do you see now how he refers everything to that source? "Repent ye therefore," he says, "and be converted." He does not add, "from your sins;" but, "that your sins, may be blotted out," means the same thing. And then he adds the gain: "So shall the times of refreshing come from the presence of the Lord." [Acts 3:19] This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies. And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ's sitting in heaven; but here he also speaks of His visible advent. And He shall send Jesus the Christ ordained (for you), "Whom the heaven must (i.e. must of necessity) receive, until the times of the restitution of all things." The reason why He does not now come is clear. "Which God has spoken," he continues, "by the mouth of His holy prophets since the world began. For Moses truly said to the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like me; him shall you hear in all things whatsoever he shall say unto you." Before, he had spoken of David, here he speaks of Moses. "Of all things," he says, "which He has spoken." But he does not say, "which Christ," but, "which God has spoken by the mouth of all His holy prophets since the world began." (v. 20-21.) Then he betakes him to the ground of credibility, saying, "A Prophet shall the Lord your God raise up unto you of your brethren, like me; Him shall you hear in all things." And then the greatness of the punishment: "And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets, from Samuel and those that follow, after, as many as have spoken have likewise foretold of these days." (v. 23-24.) He has done well to set the distinction here. For whenever he says anything great, he appeals to them of old. And he found a text which contained both truths; just as in the other discourse he said, "Until He put His foes under His feet." [Acts 2:35] The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment. "Like unto me," he says. Then why are you alarmed? "You are the children of the prophets" [Acts 3:25]: so that to you they spoke, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. "You are the children," he says, "of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, 'And in your seed shall all the kindreds of the earth be blessed.' Unto you first," he continues, "God having raised up His Son (τόν Παἵδα) sent Him." "To others indeed also, but to you first who crucified Him." "To bless you," he adds, "in turning away every one of you from his iniquities." [Acts 3:26]

Now let us consider again more minutely what has been read out. (Recapitulation.) In the first place, he establishes the point that the miracle was performed by them ; saying, "Why marvel ye?" And he will not let the assertion be disbelieved: and to give it more weight, he anticipates their judgment. "Why look ye," he says, "so earnestly on us, as though by our own power or holiness we had made this man to walk?" [Acts 3:12] If this troubles and confounds you, learn Who was the Doer, and be not amazed. And observe how on all occasions when he refers to God, and says that all things are from Him, then he fearlessly chides them: as above where he said, "A man approved of God among you." [Acts 2:22] And on all occasions he reminds them of the outrage they had committed, in order that the fact of the Resurrection may be established. But here he also subjoins something else; for he no more says, "of Nazareth," but what? "The God of our fathers has glorified His Servant Jesus." [Acts 3:13] Observe also the modesty. He reproached them not, neither did he say at once, "Believe then now: behold, a man that has been forty years lame, has been raised up through the name of Jesus Christ." This he did not say, for it would have excited opposition. On the contrary, he begins by commending them for admiring the deed, and again calls them after their ancestor: "You men of Israel." Moreover, he does not say, It was Jesus that healed him: but, "The God of our fathers has glorified," etc. But then, lest they should say, How can this stand to reason — that God should glorify the transgressor? Therefore he reminds them of the judgment before Pilate, showing that, would they but consider, He was no transgressor; else Pilate had not wished to release Him. And he does not say, "when Pilate was desirous," but, "was determined to let Him go." "But ye denied the Holy One," etc. (v. 13-14.) Him who had killed others, you asked to be released; Him Who quickens them that are killed, you did not wish to have! And that they might not ask again, How should it be that God now glorifies Him, when before He gave no assistance? He brings forward the prophets, testifying that so it behooved to be. "But those things which God before had showed," etc., infra Acts 3:18] Then, lest they should suppose that God's dispensation was their own apology, first he reproves them. Moreover, that the denying Him "to Pilate's face," was no ordinary thing; seeing that he wished to release Him. And that you cannot deny this, the man who was asked in preference to Him is witness against you. This also is part of a deep dispensation. Here it shows their shamelessness and effrontery; that a Gentile, one who saw Him for the first time, should have discharged Him, though he had heard nothing striking; while they who had been brought up among His miracles, have done the very opposite! For, as he has said, "When he (Pilate) had determined to let Him go," that it may not be imagined that he did this of favor, we read, And he said, It is a custom with you to release one prisoner: will you therefore that I release unto you this man? [Matthew 27:15] "But ye denied the Holy One and the Just." [Mark 15:6] He does not say, "You delivered up;" but everywhere, "You denied." For, said they, "We have no king but Cæsar." [John 19:15] And he does not say only, You did not beg off the innocent, and, "You denied" Him but, "You slew" Him. While they were hardened, he refrained from such language; but when their minds are most moved, then he strikes home, now that they are in a condition to feel it. For just as when men are drunk we say nothing to them, but when they are sober, and are recovered from their intoxication then we chide them; thus did Peter: when they were able to understand his words, then he also sharpened his tongue, alleging against them many charges; that, Whom God had glorified, they had delivered up; Whom Pilate would have acquitted they denied to his face; that they preferred the robber before Him.

Observe again how he speaks covertly concerning Christ's power, showing that He raised Himself: just as in his first discourse he had said, "Because it was not possible that He should be holden of it" [Acts 2:24], so here he says, "And killed the Prince of Life." [Acts 3:15] It follows that the Life He had was not from another. The prince (or author) of evil would be he that first brought forth evil; the prince or author of murder, he who first originated murder; so also the Prince (or Author) of Life must be He Who has Life from Himself. "Whom God raised up," he continues: and now that he has uttered this, he adds, And his name, upon faith in his name, has made this man strong, whom you see and know; yea, the faith which is by Him has given Him this perfect soundness. [The faith which is by Him ἡ δι᾿ αὐτοὕ πίστις .] And yet it was ἡ εἰς αὐτὸν πιστις, "the faith which is in Him" (as its object) that did all. For the Apostles did not say, "By the name," but, "In the name," and it was in Him (εἰς αὐτὸν) that the man believed. But they did not yet make bold to use the expression, "The faith which is in Him." For, that the phrase "By Him" should not be too low, observe that after saying, "Upon the faith of His name," he adds, "His name has made him strong," and then it is that he says, "Yea, the faith which is by Him has given him this perfect soundness." Observe how he implies, that in the καὶ ἐκεἵνο former expression also "Whom God raised up," he did but condescend to their low attainments. For that Person needed not Another's help for His rising again, Whose Name raised up a lame man, being all one as dead. Mark how on all occasions he adduces their own testimony. Thus above, he said, "As ye yourselves also know;" and, "In the midst of you:" and here again, "Whom ye see and know: in the presence of you all." [Acts 2:22] And yet that it was, "In His name," they knew not: but they did know that the man was lame, that he stands there whole. They that had wrought the deed themselves confessed, that it was not by their own power, but by that of Christ. And had this assertion been unfounded, had they not been truly persuaded themselves that Christ had risen again, they would not have sought to establish the honor of a dead man instead of their own, especially while the eyes of the multitude were upon them. Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, "And now, brethren, I know, etc." For in the former discourse he foretold nothing, but only says concerning Christ, "Therefore let all the house of Israel know assuredly:" here he adds an admonition. There he waited till the people spoke: here, he knew how much they had already effected, and that the present assembly was better disposed toward them. "That through ignorance you did it." And yet the circumstances mentioned above were not to be put to the score of ignorance. To choose the robber, to reject Him Who had been adjudged to be acquitted, to desire even to destroy Him — how should this be referred to ignorance? Nevertheless, he gives them liberty to deny it, and to change their mind about what had happened. Now this indeed, that you put to death the innocent, you knew: but that you were killing "the Prince of Life," this, belike, you did not know. And he exculpated not them alone, but also the chief contrivers of the evil, "ye and your rulers:" for doubtless it would have roused their opposition, had he gone off into accusation. For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, "You crucified," "You killed," but, "You did it;" leading them to seek for pardon. If those rulers did it through ignorance, much more did these present. "But these things which God before had showed," etc. [Acts 3:18] But it is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, "By the determinate counsel and foreknowledge of God;" and in this, "God before had showed that Christ should suffer;" in neither does he adduce any particular text in proof. The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them [as]; "I will deliver up," says one, "the wicked in requital for His grave, and the rich in return for His death." [Isaiah 53:9] And again, * * * "Those things," he says, "which God before had showed by the mouth of all His prophets, that Christ should suffer, He has so fulfilled." It shows the greatness of that "counsel," in that all spoke of it, and not one only. It does not follow, because the event was through ignorance, that it took place irrespectively of God's ordinance. See how great is the Wisdom of God, when it uses the wickedness of others to bring about that which must be. "He has fulfilled," he says: that they may not imagine that anything at all is wanting; for whatsoever Christ must needs suffer, has been fulfilled. But do not think, that, because the Prophets said this, and because you did it through ignorance, this suffices to your exculpation. However, he does not express himself thus, but in milder terms says, "Repent ye therefore." [Acts 3:19] "Why? For either it was through ignorance, or by the dispensation of God." "That your sins may be blotted out." I do not mean the crimes committed at the Crucifixion; perhaps they were through ignorance; but so that your other sins may be blotted out: this only. "So shall the times of refreshing come unto you." Here he speaks of the Resurrection, obscurely. For those are indeed times of refreshing, which Paul also looked for, when he said, "We that are in this tabernacle do groan, being burthened." [2 Corinthians 5:4] Then to prove that Christ is the cause of the days of refreshing, he says, "And He shall send Jesus Christ, which before was for you ordained." [Acts 3:20] He said not, "That your sin may be blotted out," but, "your sins;" for he hints at that sin also. "He shall send." And whence? "Whom the heaven must receive." [Acts 3:21] Still ["must"] "receive?" And why not simply, Whom the heaven has received? This, as if discoursing of old times: so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.— "For Moses indeed said to the fathers, A Prophet shall the Lord raise up for you:" "Him shall you hear in all things that He shall speak unto you:" and having said, "All things which God has spoken by the mouth of all His holy Prophets," [Acts 3:22] now indeed he brings in Christ Himself. For, if He predicted many things and it is necessary to hear Him, one would not be wrong in saying that the Prophets have spoken these things. But, besides, he wishes to show that the Prophets did predict the same things. And, if any one will look closely into the matter, he will find these things spoken in the Old Testament, obscurely indeed, but nevertheless spoken. "Who was purposely designed," says he: in Whom there is nothing novel. Here he also alarms them, by the thought that much remains to be fulfilled. But if so, how says he, "Hath fulfilled?" [Acts 3:18] The things which it was necessary "that Christ should suffer," are fulfilled: the things which must come to pass, not yet. "A prophet shall the Lord God raise up for you from among your brethren, like me." This would most conciliate them. Do you observe the sprinkling of low matters and high, side by side — that He Who was to go up into the heavens should be like Moses? And yet it was a great thing too. For in fact He was not simply like Moses, if so be that "every soul which will not hear shall be destroyed." And one might mention numberless other things which show that He was not like Moses; so that it is a mighty text that he has handled. "God shall raise Him up unto you," says Moses, "from among your brethren," etc.: consequently Moses himself threatens those that should not hear. "Yea, and all the prophets," etc.: all this is calculated to attract "Yea, and all the prophets," says the Apostle, "from Samuel." He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest. "You," he says, "are the children of the Prophets, and of the covenant which God made." [Acts 3:25] "Children of the covenant;" that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God. "Unto you first," he continues, "God having raised up His Son Jesus, sent Him." [Acts 3:26] He does not say simply, "Unto you He sent His Son," but also, after the resurrection, and when He had been crucified. For that they may not suppose that he himself granted them this favor, and not the Father, he says, "To bless you." For if He is your Brother, and blesses you, the affair is a promise. "Unto you first." That is, so far are you from having no share in these blessings, that He would have you become moreover promoters and authors of them to others. For you are not to feel like castaways. "Having raised up": again, the Resurrection. "In turning away," he says, "every one of you from his iniquities." In this way He blesses you: not in a general way. And what kind of blessing is this? A great one. For of course not the turning a man away from his iniquities is itself sufficient to remit them also. And if it is not sufficient to remit, how should it be to confer a blessing? For it is not to be supposed that the transgressor becomes immediately also blessed; he is simply released from his sins. But this, "Like unto me," would no wise apply. "Hear ye Him," he says; and not this alone, but he adds, "And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people." When he has shown them that they had sinned, and has imparted forgiveness to them, and promised good things, then indeed, then he says, "Moses also says the same thing." What sort of connection is this: "Until the times of the restitution;" and then to introduce Moses, saying, that all that Christ said shall come to pass? Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): "You are the children of the prophets and of the covenant:" i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another's? True, you have done deeds worthy of condemnation; still you may yet obtain pardon. Having said this, with reason he is now able to say, "Unto you God sent his Son Jesus to bless you." He says not, To save you, but what is greater; that the crucified Jesus blessed His crucifiers.

Let us then also imitate Him. Let us cast out that spirit of murder and enmity. It is not enough not to retaliate (for even in the Old Dispensation this was exemplified); but let us do all as we would for bosom-friends, as we would for ourselves so for those who have injured us. We are followers of Him, we are His disciples, who after being crucified, sets everything in action in behalf of his murderers, and sends out His Apostles to this end. And yet we have often suffered justly; but those acted not only unjustly, but impiously; for He was their Benefactor, He had done no evil, and they crucified Him. And for what reason? For the sake of their reputation. But He Himself made them objects of reverence. "The scribes and the pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that do ye, but after their works do ye not." [Matthew 23:2] And again in another place, "Go your way, show yourself to the priest." [Matthew 8:4] Besides, when He might have destroyed them, He saves them. Let us then imitate Him, and let no one be an enemy, no one a foe, except to the devil.

Not a little does the habit of not swearing contribute to this end: I mean to the not giving way to wrath: and by not giving way to wrath, we shall not have an enemy either. Lop off the oaths of a man, and you have clipt the wings of his anger, you have smothered all his passion. Swearing, it is said, is as the wind to wrath. Lower the sails; no need of sails, when there is no wind. If then we do not clamor, and do not swear, we have cut the sinews of passion. And if you doubt this, just put it to experiment. Impose it as a law upon the passionate man that he shall never swear, and you will have no necessity of preaching moderation to him. So the whole business is finished. For even though you do not forswear yourselves [yet], by swearing at all, do you not know in what absurd consequences you involve yourselves — binding yourselves to an absolute necessity and as with a cord, and putting yourselves to all manner of shifts, as men studying how to rescue their soul from an evil which there is no escaping, or, failing of that, obliged [by that self-imposed necessity] to spend your life thenceforth in vexation, in quarrels, and to curse your wrath? But all is in vain, and to no purpose. Threaten, be peremptory (διόρισαι), do all, whatever it be, without swearing; [so]: it is in your power to reverse (ἀ ναλὕσαι) both what you have said and what you have done if you have the mind. Thus on the present day I must needs speak more gently to you. For since you have heard me, and the greater part of the reformation is achieved by you, now then let us see for what purpose the taking of oaths was introduced, and why allowed to be. In relating to you their first origin, and when they were conceived, and how, and by whom we shall give you this account in requital for your obedience. For it is fit that he who has made his practice right, should be taught the philosophy of the matter, but he who is not yet doing the right, is not worthy to be told the history.

They made many covenants in Abraham's time, and slew victims, and offered sacrifices, and as yet oaths were not. Whence then did they come in? When evil increased, when all was confusion, upside down, when men had turned aside to idolatry: then it was, then, when men appeared no longer worthy to be believed, that they called God as witness, as if thereby giving an adequate surety for what they said. Such in fact is the Oath: it is a security where men's principles cannot be trusted. So that in the indictment of the swearer the first charge is this — that he is not to be trusted without a surety, and a great surety too: for such is the exceeding faithlessness, that they ask not man as surety, but will needs have God! Secondly, the same charge lies against him who receives the oath: that, in a question of compact, he must drag in God for warranty, and refuse to be satisfied unless he get Him. O the excessive stupidity, the insolence of such conduct! Thou, a worm, earth and dust, and ashes, and vapor, to drag in your Lord as the surety, and to compel the other to drag Him in likewise! Tell me, if your servants were disputing with each other, and exchanging assurances with each other, and the fellow-servant should declare that for his part he would not be satisfied till he had their common master given him for surety, would he not have stripes given him without number, and be made to know that the master is for other purposes, and not to be put to any such use as this? Why do I speak of a fellow-servant? For should he choose any respectable person, would not that person consider it an affront? But I do not wish to do this, say you. Well: then do not compel the other to do so either: since where men only are in question, this is done — if your party says, "I give such an one as my surety," you do not allow him. "What then," say you, "am I to lose what I have given?" I am not speaking of this; but that you allow him to insult God. For which reason greater shall be the inevitable punishment to him who forces the oath upon another, than to him who takes it: the same holds with regard to him who gives an oath when no one asks him. And what makes it worse, is, that every one is ready to swear, for one farthing, for some petty item, for his own injustice. All this may be said, when there is no perjury; but if perjury follow in the train, both he that imposes and he that takes the oath have turned everything upside down. "But there are some things," you will say, "which are unknown." Well take these into account, and do nothing negligently; but, if you do act negligently, take the loss to yourself as your punishment. It is better to be the loser thus, than in a very different way. For tell me — you force a man to take an oath, with what expectation? That he will forswear himself? But this is utter insanity; and the judgment will fall upon your own head; better you should lose your money, than he be lost. Why act thus to your own detriment, and to the insulting of God? This is the spirit of a wild beast, and of an impious man. But you do this in the expectation that he will not forswear himself? Then trust him without the oath. "Nay, there are many," you reply, "who in the absence of an oath would presume to defraud; but, once the oath taken, would refrain." You deceive yourself, man. A man having once learned to steal, and to wrong his neighbor, will presume full oft to trample upon his oath; if on the contrary he shrinks from swearing, he will much more shrink from injustice. "But he is influenced against his will." Well then, he deserves pardon.

But why am I speaking of this kind of oaths, while I pass over those in the market-place? For as regards these last, you can urge none of these pleas. For ten farthings you there have swearing and forswearing. In fact, because the thunderbolt does not actually fall from heaven, because all things are not overthrown, you stand holding God in your bonds: to get a few vegetables, a pair of shoes, for a little matter of money, calling Him to witness. What is the meaning of this? Do not let us imagine, that because we are not punished, therefore we do not sin; this comes of God's mercy; not of our merit. Let your oath be an imprecation upon your own child, upon your own self: say, "Else let the hangman lash my ribs." But you dare not. Is God less valuable than your ribs? Is He less precious than your pate? Say "Else let me be struck blind." But no. Christ so spares us, that He will not let us swear even by our own head; and yet we so little spare the honor of God, that on all occasions we must drag Him in! You know not what God is, and with what sort of lips he behooves to be invoked. Why, when we speak of any man of eminent worth, we say, "First wash your mouth, and then make mention of him:" and yet, that precious Name which is above every name, the Name which is marvellous in all the earth, the Name which devils hear and tremble, we haul about as we list! Oh! The force of habit! Thereby has that Name become cheap. No doubt, if you impose on any one the necessity of coming into the sacred edifice to take his oath there, you feel that you have made the oath an awful one. And yet how is it that it seems awful in this way, but because we have been in the habit of using that at random, but not this? For ought not a shudder of awe to be felt when God is but named? But now, whereas among the Jews His Name was held to be so reverend, that it was written upon plates, and none was allowed to wear the characters except the high-priest alone: we bandy about His Name like any ordinary word. If simply to name God was not allowed to all; to call Him to witness, what audacity is it! nay, what madness! For if need were (rather than this) to fling away all that you have, ought you not readily to part with all? Behold, I solemnly declare and testify; reform these oaths of the forum, these superfluous oaths, sacrificest thou thy brother?…. sacrificest him in the midst of the Church, and that, with the death to come, the death which dieth not? Was the Church made for this, that we should come there to take oaths? No, but that we should pray there. Does the Table stand there, that we should make men swear thereby? No, it stands there that we may lose sins, not that we may bind them. But do thou, if nothing else, at least reverence the very Volume which thou holdest forth to the other to swear by: the very Gospel which thou, taking in thine hands, biddest the other make oath thereby,open it, read what Christ there saith concerning oaths, and shudder, and desist."Here, he forbids the sacristans to admit persons for any such purpose. "Let such be brought to me, since I must needs be the person to be troubled with these things, as if you were little children, needing to be taught such a simple matter as this."}--> and bring to me all those who wish to take them. Behold, in the presence of this assembly, I charge those who are set apart for the tending of the Houses of Prayer, I exhort and issue this order to them, that no person be allowed to take such oaths at his own discretion: or rather, that none be allowed to swear in any other way, but that the person be brought to me, whosoever he be, since even for these matters less will not serve but they must needs come before us, just as if one had to do with little children. May there be no occasion! It is a shame in some things still to need to be taught. Do you dare to touch the Holy Table, being a person unbaptized? No, but what is still worse, you the baptized dare to lay your hand upon the Holy Table, which not even all ordained persons are allowed to touch, and so to take your oath. Now you would not go and lay your hand upon the head of your child, and yet do you touch the Table, and not shudder, not feel afraid? Bring these men to me; I will judge, and send them away rejoicing, both the one and the other. Do what you choose; I lay it down as a law that there be no swearing at all. What hope of salvation, while we thus make all to have been done in vain? Is this the end of your bills, and your bonds, that you should sacrifice your own soul? What gain do you get so great as the loss? Has he forsworn himself? You have undone both him and yourself. But has he not? Even so still you have undone (both), by forcing him to transgress the commandment. Let us cast out this disease from the soul: at any rate let us drive it out of the forum, out of our shops, out of our other work-places; our profits will but be the greater. Do not imagine that the success of your worldly plans is to be ensured by transgressions of the Divine laws. "But he refuses to trust me," say you; and in fact I have sometimes heard this said by some: "Unless I swear oaths without number, the man will not trust me." Yes, and for this you may thank yourself, because you are so off-hand with your oaths. For were it not so, but on the contrary were it clear to all men that you do not swear, take my word for it, you would be more readily believed upon your mere nod, than those are who swallow oaths by thousands. For look now: which do you more readily believe? Me who do not swear, or those that do swear? "Yes," say you, "but then you are ruler and bishop." Then suppose I prove to you that it is not only for that reason? Answer me with truth, I beseech you; were I in the habit of perpetually swearing, would my office stand me in that stead? Not a whit. Do you see that it is not for this reason? And what do you gain at all? Answer me that. Paul endured hunger; do you then also choose to hunger rather than to transgress one of the commandments of God. Why are you so unbelieving? Here are you, ready to do and suffer all things for the sake of not swearing: and shall not He reward you? Shall He, Who sustains day by day both takers and breakers of oaths, give you over to hunger, when you have obeyed Him? Let all men see, that of those who assemble in this Church not one is a swearer. By this also let us become manifest, and not by our creed alone; let us have this mark also to distinguish us both from the Gentiles and from all men. Let us receive it as a seal from heaven, that we may everywhere be seen to be the King's own flock. By our mouth and tongue let us be known, in the first place, just as the barbarians are by theirs: even as those who speak Greek are distinguished from barbarians, so let us be known. Answer me: the birds which are said to be parrots, how are they known to be parrots? Is it not by speaking like men? Let us then be known by speaking like the Apostles; by speaking like the Angels. If any one bid you swear tell him, "Christ has spoken, and I do not swear." This is enough to make a way for all virtue to come in. It is a gate to religion, a high road leading to the philosophy of piety; a kind of training-school. These things let us observe, that we may obtain also the future blessings, through the grace and mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost together be glory, power and honor, now and ever, world without end. Amen.

Source: Homily 9 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 3:12

They increased their glory even more by despising it. They revealed that what had just taken place was not a human act but was divine and that they were worthy of joining the beholders in admiration and not of receiving it from them. Do you see how free of ambition he is and how he rejects the honor paid to him? This is what the ancient fathers also did, as Daniel said, “not because of any wisdom that is in me.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 407] John Chrysostom on Acts 3:12

But what is it that he means? I [Peter] am able, he declares, to speak of far greater miracles, but I am unwilling, for fear that the greatness of the miracles should raise too high a notion of me among people. For this reason Peter also, when they had restored the lame man and all were wondering at them, in order to restrain the people and persuade them that they had exhibited nothing of this power of themselves or from their native strength, says, “Why do you look so earnestly on us, as though by our own power or holiness we had made this man to walk?”

Source: HOMILIES CONCERNING THE STATUES 1.17

[AD 407] John Chrysostom on Acts 3:12

Notice again how discreetly he speaks of Christ’s power, showing that he raised himself. In his earlier speech he said, “because it was impossible for him to be held in its power;” and here he says that they “killed the Author of life.” Thus, it was not from another that he had his life. For the author of evil would be the one who gave birth to evil, the author of murder, the one who gave birth to murder, and likewise the author of life must be the one who has life from himself.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 435] John Cassian on Acts 3:12

Nor did they think that any one should be renowned for the gifts and marvels of God but rather for the fruits of his own good deeds, which are brought about by the efforts of his mind and the power of his works. For often, as was said above, people of corrupt minds, reprobate concerning the truth, both cast out devils and perform the greatest miracles in the name of the Lord.

Source: CONFERENCE 15.6

[AD 585] Cassiodorus on Acts 3:12

"But Peter seeing, made answer to the people," etc. The apostle Peter, seeing religious zeal roused among the people, said that they ought not to look upon him himself for such actions, but they ought to glorify the Lord Christ, whom they had decided to crucify. Blaming them for all the other things they did in the Lord's passion, he said that the Lord was the one who had enabled things that clearly exceeded human power. He urged them to convert to the Lord before the time of Judgement in order to gain forgiveness for their error, for the Lord must be obeyed in all things, as Peter proved with Moses's testimony: it was promised that from Abraham's seed would come the Lord, who would be able to save every man from his own wickedness.

Source: Complexiones on the Acts of the Apostles

[AD 585] Cassiodorus on Acts 3:12

It is through the saints’ preaching that God’s might and the glory of the kingdom are made known, in case they might be perhaps less sought if people did not know of them. His might was also made known when Peter and John made the man lame from birth walk, and they said, “Men of Israel, why marvel at this, as if by our strength or devotion we had made this man to walk?” And a little later they say that he was made whole in the name of Christ Jesus. The might of the Lord was also made known when the apostles invoked his name and made manifest diverse powers.

Source: EXPOSITION OF THE PSALMS 144.12

[AD 220] Tertullian on Acts 3:13

Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children; " and, "If thou dismiss him, thou art not a friend of Caesar; " in order that all things might be fulfilled which had been written of Him.

Source: An Answer to the Jews

[AD 407] John Chrysostom on Acts 3:13

At the one instance with the tongues, he was surrounded by all the Apostles as he spoke; but at this, he has John alone; for by this time he is bold, and become more energetic. Such is the nature of virtue; once started, it advances, and never stops.

[AD 735] Bede on Acts 3:13

The God of our fathers glorified His Son Jesus, whom you indeed delivered, etc. In Greek it is more appropriately stated: The God of our fathers glorified His servant Jesus. For it was fitting for a wise teacher, when addressing those who had killed Him, first to recall His humanity, which could be delivered up and slain; then gradually revealing the glory of His resurrection, to declare that He is also God and God's Son. Finally, shortly after, he calls Him the Author of life. And at the conclusion of the speech, more openly: To you first, he says, God, raising up His Son, sent Him blessing you, that your sins may be blotted out, that when the times of refreshment shall come from the presence of the Lord, then your sins may be blotted out. The times of refreshment, however, signify the distinction of the universal judgment and the redemption of the just, of which they themselves, having indeed suffered tribulations but made safe in hope, say to the Lord in the psalm: We went through fire and water, and you brought us into refreshment (Psalm 65). For then indeed our sins will be fully blotted out when, by the power of the resurrection, the last enemy, death, shall be destroyed (I Corinthians 15). In a certain translation, we find this verse positioned this way for the explanation of the sense: That when the times of refreshment come, they may come to you from the face of the Lord. And indeed it is thus written in Greek, with the addition of that pronoun: That when the times of refreshment shall come from the presence of the Lord to you.

Source: Retractions on Acts

[AD 1107] Theophylact of Ohrid on Acts 3:13

handed over and denied before the face of Pilate:
They bound Him and led Him away to Pilate the governor, who was from Pontus but was subject to the Romans who had sent him to be the governor of Judea. The chief priests and elders handed the Lord over to Pilate on the grounds that He had fomented sedition and had plotted against the emperor.

[AD 1274] Glossa Ordinaria on Acts 3:13

the God of our fathers:
By mentioning the fathers he encourages belief, avoiding the appearance of introducing something new.

[AD 215] Clement of Alexandria on Acts 3:14

For there is evil counsel as against the Just One,

[AD 235] Hippolytus of Rome on Acts 3:14

Let us see, then, if his words be true, and let us prove what shall happen in the end of him; for if the just man be the Son of God, He will help him, and deliver him from the hand of his enemies. Let us condemn him with a shameful death, for by his own saying he shall be respected."

Source: Hippolytus Dogmatical and Historical Fragments

[AD 461] Leo the Great on Acts 3:14

And so Pilate, willing to content the people, released Barabbas to them, and delivered Jesus, when he had scourged him, to be crucified.

[AD 1107] Theophylact of Ohrid on Acts 3:14

Pilate let himself be drawn to their side, like one who is mute and cowardly, and because of this he is not without blame. For when they demanded the man who was notorious for wickedness, he handed Barabbas over; but when it came to Christ, he asked them, "What then shall I do with Jesus?’’ thus making them masters of the decision.

[AD 140] Pseudo-Clement on Acts 3:15

To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.

Source: Second Epistle To The Corinthians (Pseudo-Clement)

[AD 384] Ambrosiaster on Acts 3:15

Now the Jews deserved to be punished all the more, because they did not know Christ the Creator, either by nature or by the law. He is our head. At God's behest we recognize Him as the author of our life. And to this gift God adds the Gentiles, indiciating that we have been saved by the grace of God.

[AD 407] John Chrysostom on Acts 3:15

The Author of Life:
It follows that the Life He had was not from another. The prince (or author) of evil would be he that first brought forth evil; the prince or author of murder, he who first originated murder; so also the Prince (or Author) of Life must be He Who has Life from Himself.

Whom God has raised from the dead:
In these words he establishes the doctrine of the Resurrection.

to whom we are witnesses:
Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. Whereof we are witnesses, he says.

[AD 1274] Thomas Aquinas on Acts 3:15

The Author of Life:
He is Author of Life in 2 ways, first, is by teaching it by word; the second is by impressing it upon our hearts

[AD 300] Ammonius of Alexandria on Acts 3:16

“And the faith which is through him.” This is said because someone is healed through the faith that is directed to Christ. For it is necessary that the faith of both concur, that is, the faith of the one healed and the faith of the one praying over the sick person. This we see in the case of the paralytic and the woman with the flow of blood.

Source: CATENA ON THE ACTS OF THE APOSTLES 3.16

[AD 407] John Chrysostom on Acts 3:16

And yet they did not know it was in his name, but they knew this, that he was lame. Those who had made him stand like a healthy man—they themselves confessed that it was not by their own power but by that of Christ. If this were not so and if they did not truly believe that Christ had risen again, they would not have been willing to establish the honor of a dead man rather than their own, especially while the eyes of the multitude were upon them.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 215] Clement of Alexandria on Acts 3:17

But to all rational souls it was said from above, "Whatever one of you has done in ignorance, without clearly knowing God, if, on becoming conscious, he repent, all his sins will be forgiven him."

Source: Clement of Alexandria Stromata Book VI

[AD 384] Ambrosiaster on Acts 3:17

Paul also says that the Jews did not believe in Christ because they were ignorant (Rom. 10:3). They wanted to show their zeal for God, but not knowing his will or plan, they acted against him even though they claimed to be defending him. Paul says of them that it was not out of malice or envy but out of ignorance that they did not accept Christ. Not realizing that this was the Christ whom God had promised, they said they were waiting for someone else. Preferring the righteousness which they had from the law over him who is the righteousness of God in faith.

[AD 407] John Chrysostom on Acts 3:17

As he had been hard on them and had shown that he whom they crucified had risen, he now relaxes, by giving them the power of repentance: “And now, brothers, I know that you acted in ignorance, as did also your rulers.” This is one ground of excuse. The second is of a different kind. As Joseph says to his brothers, “God sent me before you.” In the earlier speech Peter had briefly said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.” He enlarges upon that here: “But what God foretold by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 430] Augustine of Hippo on Acts 3:17

Christ had not prayed for them in vain. He did not say in vain, "Father. forgive them, because they do not know what they are doing. (Lk. 23:34)" From their number, a very great many believed.

[AD 1274] Thomas Aquinas on Acts 3:17

But those of lesser degree---namely, the common folk---who had not grasped the mysteries of the Scriptures, did not fully comprehend that He was the Christ or the Son of God. For although some of them believed in Him, yet the multitude did not; and if they doubted sometimes whether He was the Christ, on account of the manifold signs and force of His teaching, as is stated Jn. 7:31,41, nevertheless they were deceived afterwards by their rulers, so that they did not believe Him to be the Son of God or the Christ. Hence Peter said to them: "I know that you did it through ignorance, as did also your rulers"---namely, because they were seduced by the rulers.

[AD 407] John Chrysostom on Acts 3:18

If indeed it was all the prophets and not only one of them who said this, it follows that, although the event took place through ignorance, it did not take place contrary to God’s ordinance. See how great is the wisdom of God, when it uses the wickedness of others to bring about what must be.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 444] Cyril of Alexandria on Acts 3:18

They brought in beforehand prophecy as the necessary preparative for faith, so that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, unveiled and made plain by the clearness of the interpretation.

[AD 220] Tertullian on Acts 3:19

Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets."

Source: On the Resurrection of the Flesh

[AD 1536] Erasmus of Rotterdam on Acts 3:19

Pardon is ready and easy: only repent of evil deeds, not only what they just did, but all of them, and turn to the new life. Confess Jesus, whom they formerly denied, as king and ruler of the universe.

[AD 373] Athanasius of Alexandria on Acts 3:20

he will send the One who was foretold to you, Jesus Christ:
And how can Christ be called a mere man? on the contrary, being made one with the Word, He is with reason called Christ and Son of God, the prophet having long since loudly and clearly ascribed the Father’s subsistence to Him; for when He had fulfilled His promise, He showed, as was suitable, that He was He whom He said He had sent.

[AD 407] John Chrysostom on Acts 3:20

And then, when the time of consolation will have arrived.”:
Here he speaks of the Resurrection, obscurely. For those are indeed times of consolaton, which Paul also looked for, when he said, “We that are in this tabernacle do groan, being burthened.” (2 Cor. v. 4.)

[AD 215] Clement of Alexandria on Acts 3:21

Now, just Lot (for I pass over at present the account of the economy of regeneration

Source: Clement of Alexandria The Instructor Book II

[AD 253] Origen of Alexandria on Acts 3:21

Everything endowed with reason will come under one law.… If we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is that the Word will prevail over the entire rational creation and change every soul into his own perfection. In this state all, by the mere exercise of his power, will choose what he desires and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the supreme Word and God. For stronger than all the evils in the soul is the Word and the healing power that dwells in him. This healing he applies, according to the will of God, to everything. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: “Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait upon me, says the Lord, on the day that I rise up for a testimony. For my determination is to gather the nations, that I may assemble the kings, to pour upon them my indignation, even all my fierce anger. For all the earth shall be devoured with the fire of my jealousy. For then will I bring about a transformation of pure language among the people, that they may all call upon the name of the Lord, to serve him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering. In that day you will not be ashamed for all your sinful deeds of transgression against me. For then I will take away out of your midst them that rejoice in your pride; and you will be haughty no more because of my holy mountain. I will also leave in your midst an afflicted and poor people, and they will trust in the name of the Lord. The remnant of Israel will not commit iniquity nor speak lies. Neither shall a deceitful tongue be found in their mouth, for they shall feed and lie down, and none shall make them afraid.”

Source: AGAINST CELSUS 8.72

[AD 735] Bede on Acts 3:21

Whom heaven must indeed receive until the times of the restitution of all things, which God spoke by the mouth of His holy prophets since the world began. This is what the Psalmist testifies as said to the same Lord Jesus Christ by God the Father: Sit at my right hand until I make your enemies a footstool for your feet (Psalm 109). For He was taken up into heaven and sits at the right hand of God. In that seat of paternal majesty, He always remains divinely, nor has He ever departed from it, but in the assumed humanity, He is to come from heaven to judge the living and the dead when all His enemies will be put under His feet, and all things which God spoke through all the prophets from the beginning of the world will be restored; because, when all the saints enter eternal life with the Lord, the reprobates with the devil will endure eternal punishments, there will be absolutely nothing left which the prophets can promise us further to hope for, since both parts, namely the good and the bad, will have received an irrevocable sentence in the final judgment from the just judge. And Origen is greatly mistaken and deceives, who thinks that after this judgment, though after a long interval of time, the other sinners, who were sent to hell with the devil on the left side of the judge, will be freed and brought to the heavenly kingdom, as if the prophet who said: And they will be gathered in the dungeon, and after many days they will be visited (Isaiah 24), promised this to them, since the clear meaning of the prophet's words according to sound sense is that he predicted that the enemies and persecutors of the holy Church would be carried off to hell individually on the day of their departure, but he foresaw that all of them would be briefly released from there on the day of judgment, when, having received an immortal body, they would again be plunged into double punishment of eternal death. For the next words of the prophet declare that he intended this in his statement, who after saying: And after many days they will be visited, immediately added: And the moon will be confounded, and the sun ashamed (ibid.), which will come to pass on the day of judgment as both prophecy and the words of the gospel declare.

Source: Retractions on Acts

[AD 1107] Theophylact of Ohrid on Acts 3:21

which God has spoken of by the mouth of his holy prophets, from ages past:
Because all the Scriptures of the Old Testament were a constant prophecy of Christ. For both our father Adam himself, and the other fathers, by their deeds bore testimony to His dispensation. All the prophets spoke of the Incarnation, and therefore it is said, As he spoke by the mouth of his holy prophets.

[AD 400] Pseudo-Clement on Acts 3:22

When meantime Moses, that faithful and wise steward, perceived that the vice of sacrificing to idols had been deeply ingrained into the people from their association with the Egyptians, and that the root of this evil could not be extracted from them, he allowed them indeed to sacrifice, but permitted it to be done only to God, that by any means he might cut off one half of the deeply ingrained evil, leaving the other half to be corrected by another, and at a future time; by Him, namely, concerning whom he said himself, 'A prophet shall the Lord your God raise unto you, whom you shall hear even as myself, according to all things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people.

Source: Recognitions (Book I)

[AD 407] John Chrysostom on Acts 3:22

Christ sent the Jews back to Moses so that, through Moses, he might draw them to himself. In the same way, Moses hands over his disciples to his teacher and commands them to believe him in all things.

Source: AGAINST THE ANOMOEANS 12.5

[AD 735] Bede on Acts 3:22

Moses indeed said: Because the Lord your God has raised up for you a prophet from among your brethren, like me, you shall listen to him according to all that he will speak to you, etc. The beginning of this passage in Greek has more: Moses indeed said to your fathers: Because the Lord your God has raised up for you a prophet. The meaning of the sentence is clear, because our Lord took on the truth of flesh from the people of Israel, appearing in the likeness of Moses, so that just as he [Moses] introduced carnal Israel, instructed and purified by ceremonies and sacred rites, into the promised land, so also the Lord, through the grace of the Gospel, gathering spiritual Israel from the whole world, would lead them to the heavenly kingdoms. And just as those who disdained the law of Moses were expelled from the promised land by enemy nations, so also those who have scorned the teaching of evangelical grace will be cast out from the assembly of the saints by avenging spirits. For this is what follows:

Source: Retractions on Acts

[AD 990] Oecumenius on Acts 3:22

Our Blessed Lord was indeed a prophet like unto Moses. The points of resemblance are many. As Moses was born in a strange land, in Egypt, so was Christ born in a world and country which knew Him not, in a city which rejected Him, in Bethlehem. To preserve his life Moses was laid in an ark of bulrushes, as Christ’s’ life was preserved by the lowliness of the manger in which He lay. Both were of the house of Israel, and children, the one of the priestly, the other of the Royal race. The jealousy of Pharaoh put the life of Moses in jeopardy as soon as he was born, as Herod sought the life of Christ because of the same jealous fear, while both kings ordered the male children to be slain, in order to preserve the stability of their respective thrones. Both were mediators between God and a sinful people, and as Moses pleaded for the children of Israel, so does Christ by His death and ascension plead for mankind. Both Moses and Christ were the legislators of God’s people, the former for those under the first covenant, the latter for those under the second. As Moses led the people from slavery into the land of promised to their fathers, so did Christ deliver His people out of the power of Satan, and go before them in heaven. Both Moses and Christ signalized and proved the truth of their mission by miracles and signs.

[AD 461] Leo the Great on Acts 3:23

Peter teaches briefly but clearly by the testimony of the prophets and the law that the Lord is to be listened to by the nations, and that he will surely condemn the unbelieving, but he will grant an eternal blessing to the faithful.

[AD 735] Bede on Acts 3:23

And it will come to pass that every soul who does not listen to that Prophet shall be destroyed. Briefly and clearly, with the testimony of the prophets and the law, he teaches that the Lord must be listened to by all nations, condemning indeed the unbelievers and granting the faithful eternal blessing.

Source: Commentary on Acts

[AD 735] Bede on Acts 3:23

But it shall be, every soul who does not listen to that prophet shall be cut off from the people. Truly, it should be noted that blessed Peter here did not care to hold onto the words of the Mosaic sentence, but the sense. For it is written in Deuteronomy, with Moses speaking to the sons of Israel: The Lord your God will raise up for you a prophet from among your nation and from your brethren like me, you shall listen to him, as you asked of the Lord your God at Horeb (Deut. XVIII). And a little later: And the Lord God said to me, Well have they spoken all that they have said: I will raise up for them a prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak to them all that I command. And whoever will not listen to my words which he shall speak in my name, I will be the avenger (Ibid.). For which Peter placed: He shall be cut off from the people, more manifestly insinuating that this is the mode of divine vengeance, that those who scorn heavenly mandates are rendered exiles from the ranks of the elect. And also here, and in many other places, where the apostles and evangelists have taken examples from the Old Testament, it is clear that they sought the sense of the Scriptures, not the words, nor did they particularly care for the order of the speeches, so that the matter might be clear to the understanding.

Source: Retractions on Acts

[AD 235] Hippolytus of Rome on Acts 3:24

Now, after the death of Moses and Joshua, and after the judges, arose David, who was deemed worthy of bearing the name of father of the Saviour himself; and he first gave to the Hebrews a new style of psalmody, by which he abrogates the ordinances established by Moses with respect to sacrifices, and introduces the new hymn and a new style of jubilant praise in the worship of God; and throughout his whole ministry he teaches very many other things that went beyond the law of Moses.

Source: Hippolytus Exegetical Fragments

[AD 407] John Chrysostom on Acts 3:24

Then [Peter] takes refuge in what is trustworthy, saying, “The Lord God will raise up for you a prophet from your brothers as he raised me up. You shall listen to him in whatever he tells you.” And then the severity of the punishment, “And it shall be that every soul that does not listen to that prophet shall be destroyed from the people. And all the prophets who have spoken, from Samuel and those who came afterwards, also proclaimed these days.” … It is remarkable that the two stand together, obedience and disobedience, and the punishment. “As I am,” he says (why are you alarmed at this?), “You are the sons of the prophets.” It was to you that they spoke, and it was for your sake that all these things have come to pass. They were of the belief that they had alienated themselves through their outrage—for it was illogical that the same one was now crucified and now cherished them as his own. So he proves to them that both the one and the other are in accordance with prophecy.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 461] Leo the Great on Acts 3:24

Although the patriarchs and saints of earlier times prophesied many things about Christ by their words and deeds, who wrote properly speaking the time of the prophets had its beginning from Samuel, under whom the period of the kings began in Israel, and i lasted up to the deliverance from the Babylonian captivity.

[AD 735] Bede on Acts 3:24

And all the prophets from Samuel and onwards. Although the patriarchs and saints of earlier times prophesied concerning Christ through their words and deeds, the proper time of the prophets, I say, is that which began with Samuel, under whom the times of the kings in Judea began, and continued until the end of the Babylonian captivity.

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 3:25

You are sons of the prophets and of the testament which God has appointed for our fathers:
“sons of the covenant;” that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God.

[AD 407] John Chrysostom on Acts 3:25

“Children of the covenant,” that is, heirs. To prevent them from thinking that they are receiving this as a favor from Peter, he reveals that it was owed to them from the beginning, so that they might more readily believe that such is also the will of God. “God, having raised up his servant,” he says, “sent him to you first.” He did not say simply “he sent his servant to you,” but adds that it was after the resurrection and when he had been crucified. Because he did not want them to think that it was he, and not the Father, who granted this favor, he says “to bless you.” For if he is your brother and blesses you, it is a matter of promise. That is, so far from your having no share in these blessings, he wishes you to become advocates and authors of them to others. For you are not to feel like castaways. Again the resurrection. “In turning every one of you,” he says, “from your wickedness,” he blesses you [particularly], not in a general way. What kind of blessing is this? A great one. For turning from wickedness, of course, does not suffice to destroy it. If it does not suffice to destroy, then what is meant by conferring a blessing? It is certainly not that the transgressor immediately becomes blessed but that he is released from his sins.… Then high praise also from the other side, so that for this reason too you are obliged to obey. He calls you “sons of the prophets and of the covenant,” that is, heirs. Why then do you feel towards what is your own as if it were another’s? True, you have done things worthy of condemnation, but you will be able to obtain pardon. Having spoken this, he is then able to say with truth, “God, having raised up his servant, sent him to you first, to bless you.” He does not say, to save you, but what is greater, that the crucified one blesses his crucifiers.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 9

[AD 430] Augustine of Hippo on Acts 3:25

Abraham's offspring is Christ; because from him came Isaac, from Isaac Jacob, from Jacob 12 sons, from these 12 the people of the Jews, from the people of the Jews the Virgin Mary, from her our Lord Jesus Christ. And what was promised to Abraham we find fulfilled among ourselves.

[AD 735] Bede on Acts 3:25

And in your seed all the families of the earth shall be blessed. The seed of Abraham is indeed Christ, in whose faith the blessing was promised to all the families of the earth, that is, to Jews and Gentiles alike. The apostle soothes the minds of the Jews to make them more prompt to believe, saying that the Healer of the whole world chose to visit and bless them first.

Source: Commentary on Acts

[AD 735] Bede on Acts 3:25

Saying to Abraham: And in your seed all the families of the earth shall be blessed. From both this testimony, namely that which was given to Moses, and that which was proclaimed to Abraham by the Lord, both his severity and goodness are shown: goodness indeed in those who, having received faith in Christ, deserve to be blessed by him; severity, however, in those who, due to their own contempt and disobedience, are exterminated from the people of the blessed, that is, cast out beyond the boundaries of eternal happiness. But it was said: In your seed all the families of the earth shall be blessed, just as it was said in the Gospel: He was the true light which enlightens every man coming into the world (John I). For not all the families of the earth are blessed in Christ, nor is every man coming into the world enlightened by Christ, since many are those who, living in the darkness and curse in which they were born due to the first transgression, or even adding worse deeds, are damned to eternity. But it must be understood that in the seed of Abraham, that is, in Christ, all the families of the earth who are to be blessed are blessed; and by his grace, every man who belongs to the lot of the saints, which is in light, is enlightened: nor is there another name under heaven given to men in which we must be saved (Acts IV). Although it can also rightly be understood in this way, that there is no clan or family of the earth in which some do not receive the blessing of the heavenly inheritance: I speak of those families, or clans of seventy-two, into which the human race was divided after the flood in the construction of the tower. Therefore, in the seed of Abraham, namely the Mediator of God and men, the man Jesus Christ, all the chosen are blessed, not only those who believed in him after his Incarnation, but also those who, being born in the flesh, preceded the times of his Incarnation. For to all the same man God, ascending to the heavens, opened the gates of the heavenly kingdom, to all he will say on the day of judgment: Come, blessed of my Father, receive the kingdom (Matthew XXV).

Source: Retractions on Acts

[AD 367] Hilary of Poitiers on Acts 3:26

God raised up his Son and sent him first to you:
The Lord had come to his own and among his own, awaiting the first fruits of faith from those people he took his roots from. The others subsequently had to be saved by the preaching of the apostles.

[AD 533] Remigius of Rheims on Acts 3:26

God raised up his Son and sent him first to you:
In this way also He was sent especially to the Jews, because He taught them by His bodily presence.

[AD 735] Bede on Acts 3:26

To you first (he says) God, raising up His Son. Here it should equally be noted that it is concerning the same Son of God, whom he calls the seed of Abraham, due to the twofold nature of Christ, lest they believe Christ to be merely a man, or one son human and the other divine. By this snare of heresy, the insane Manes and Nestorius were deceived.

Source: Commentary on Acts