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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.
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[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 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 hour I shall appear unto thee, and show thee all that thou oughtest to see."

Source: Shepherd of Hermas, Vision 3
[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 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 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: The Stromata Book 6
[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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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.

Source: On the Duties of the Clergy, Book 2
[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 3:16
"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." Seeking to declare the matter, 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:16
And yet it was "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 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 hath made him strong," and then it is that he says, "Yea, the faith which is by Him hath given him this perfect soundness." Observe how he implies, that in the 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:16
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." 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:26
"Unto you first," he continues, "God having raised up His Son 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."

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:26
"Unto you first," he continues, "God having raised up His Son Jesus, sent Him." 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:26
"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 forthwith also blessed; he is simply released from his sins.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:26
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.

Source: Homily on Acts 9
[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 407] John Chrysostom on Acts 3:6
"Silver and gold," he says, "have I none." 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?

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:6
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, 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:6
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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:2
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, 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." He sought to receive alms, and he did not know who the men were.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:2
The man was in the act of being carried at that instant. "Whom they laid daily:" 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." And this is the reason why he also makes mention of the places, to give evidence of what he relates.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:23
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." 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." The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:23
But, besides, he wishes to show that the Prophets did predict the same things. "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."

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:10
"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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:14
"But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of Life: Whom God hath raised from the dead; whereof we are witnesses." Ye 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. "Whence doth 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:14
"But ye denied the Holy One and the Just." He does not say only, Ye did not beg off the innocent, and, "Ye denied" Him but, "Ye 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:17
Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, "And now, brethren, I wot, 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 ye 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:17
"And now, brethren, I wot that through ignorance ye did it, as did also your rulers." 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"; what in the former speech he had briefly said, in the words, "Him, being delivered by the determinate counsel and foreknowledge of God, ye 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 hath so fulfilled." At the same time showing, that it was not of their doing, if this be proved, that it took place after God's counsel.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:17
"Now this indeed, that you put to death the innocent, ye knew: but that you were killing 'the Prince of Life,' this, belike, ye 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, "Ye crucified," "Ye killed," but, "Ye did it;" leading them to seek for pardon.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:17
There is one extenuating circumstance: they did it in ignorance. This fact forms the transition-point to the presentation of a different side of the death of Jesus. It was their crime, but it was also God's plan. They did it from motives of blindness and hate, but God designed it for their salvation. So that Peter, in effect, says: There is hope for you although you have slain the Lord, for his sacrificial death is the ground of salvation. To this view of the death of Christ he now appeals as basis of hope and a motive to repentance.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:11
"And as he held Peter and John, all the people came together at the porch that is called Solomon's, greatly wondering." 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."

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:11
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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:7
"And he took him by the right hand, and lifted him up." 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:15
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," so here he says, "And killed the Prince 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 raised up," he continues: and now that he has uttered this, he adds, "And his name, upon 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."

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:15
Peter sharpens his accusation of them by the following contrasts: (1) This healing at which you wonder is to the glory of Christ, not of us. (2) God has glorified whom you have betrayed and denied. (3) This you did though Pilate himself would have released him. (4) You preferred to kill the holy and just one and let a murderer go free. (5) You sought to put to death the Author of Life.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:8
"And immediately his feet and ankle bones received strength. And he leaping up stood, and walked." 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:8
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." 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:19
"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." 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:19
"Repent ye therefore." "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."

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:3
"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." 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:3
"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." Their bearing marked them as certain devout and righteous men.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:4
And observe how John is everywhere silent, while Peter makes excuse for him also. "And Peter fastening his eyes upon him, with John, said, Look on us."

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:5
"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 thee." He did not say, I give thee something much better than silver or gold: but what? "In the name of Jesus Christ of Nazareth, rise up and walk."

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:20
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 hath spoken," he continues, "by the mouth of His holy prophets since the world began."

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:20
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." 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?

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:1
Everywhere we find these two Apostles in great harmony together. "To him Simon Peter beckoned." These two also "came together to the sepulchre." And concerning John, Peter said unto Christ, "And what shall this man do?" 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:1
You observe how they continued in prayer. "The ninth hour:" there they prayed together.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:25
"Ye are the children of the prophets": so that to you they spake, 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. "Ye are the children," he says, "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.'"

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:25
"Ye," he says, "are the children of the Prophets, and of the covenant which God made." "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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:25
Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): "Ye 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:18
"But these things which God before had showed," etc. 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. "Those things," he says, "which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:18
See how great is the Wisdom of God, when it uses the wickedness of others to bring about that which must be. "He hath 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 ye did it through ignorance, this sufficeth to your exculpation. However, he does not express himself thus, but in milder terms says, "Repent ye therefore."

Source: Homily on Acts 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
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." But here there is no need of this management. 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?

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:12
"And when Peter saw them, he answered." 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." 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:12
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 and corners, and in secret: though not in the interior of the temple either, where the greater number were.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:12
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?" 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." And on all occasions he reminds them of the outrage they had committed, in order that the fact of the Resurrection may be established.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:9
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 that it was he which sat for alms at the Beautiful gate of the temple." 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.

Source: Homily on Acts 8
[AD 407] John Chrysostom on Acts 3:21
"Whom the heaven must receive." Still "must receive"? And why not simply, Whom the heaven hath 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:21
"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?" The things which it was necessary "that Christ should suffer," are fulfilled: the things which must come to pass, not yet.

Source: Homily on Acts 9
[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 407] John Chrysostom on Acts 3:22
"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." Before, he had spoken of David, here he speaks of Moses. "Of all things," he says, "which He hath spoken." But he does not say, "which Christ," but, "which God hath spoken by the mouth of all His holy prophets since the world began." 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 unto me; Him shall ye hear in all things."

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:22
"A prophet shall the Lord God raise up for you from among your brethren, like unto 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 unto Moses? And yet it was a great thing too. For in fact He was not simply like unto 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 unto 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:22
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. Having said, "All things which God hath spoken by the mouth of all His holy Prophets," 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:24
"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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:13
"The God of Abraham, and of Isaac, and of Jacob, the God of our fathers." See how assiduously he thrusts himself 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.

Source: Homily on Acts 9
[AD 407] John Chrysostom on Acts 3:13
Here he also subjoins something else; for he no more says, "of Nazareth," but what? "The God of our fathers hath glorified His Servant Jesus." 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: "Ye men of Israel." Moreover, he does not say, It was Jesus that healed him: but, "The God of our fathers hath 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."

Source: Homily on Acts 9
[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 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 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 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 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 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 461] Leo the Great on Acts 3:6
What more sublime than this humility? what richer than this poverty?
[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 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 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 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 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 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 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 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 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 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
[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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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] 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 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 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 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 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 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 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 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 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 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.
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