Acts 3:1–8

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).

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.

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?

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.

[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).

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.

You observe how they continued in prayer. "The ninth hour:" there they prayed together.

There was great unity and friendship between these two. For Peter here implies that the Lord's suffering was to be learned from the teacher, and again they ran together to the tomb, and concerning them Peter again says to Christ, "But what about this one?" (Jn. 21:21) They used to go up into the sanctuary, not any longer as those who observe Jewish customs, but appropriately and accommodatingly doing this, and so that when the lame man had been healed in the temple, they would have all who had seen it as witnesses. For many gathered there because of the reverence of the place. By indicating the hour he teaches that they were always attentive in their prayers. And he also mentions the temple, I say, relied on by both time and place for what he writes. And although many miracles were performed by the apostles, as Luke who wrote this also remembered above, he does not mention any of them by name, but he writes only that from which all began; for perhaps they overlooked those things as insignificant, or because this composition was undertaken by him not for the sake of flashiness.

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 you, and show you all that you ought to see." ... Accordingly, I went to the country, and counted the hours, and reached the place where I had promised to meet her. ... But on coming back to myself and calling to mind the glory of God, I took courage, bent my knees, and again confessed my sins to God as I had done before. Whereupon the old woman approached, accompanied by six young men whom I had also seen before; and she stood behind me, and listened to me, as I prayed and confessed my sins to the Lord.

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.

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.

These two apostles are shown everywhere as having great unanimity: Peter makes a sign to John (see Jn. 13:24); both came together to the tomb (see Jn. 20:3). Incidentally, the writer of this book passes over the other signs, but speaks of this sign as one that made an impression on everyone. And why were they "going up to the temple"? Could it be that they were still living in the Jewish manner? This could not be. They acted this way, adapting themselves to the people and considering it a useful thing. See how they constantly devoted themselves to prayer and at the ninth hour prayed together. Luke makes precise mention of both the place and the time in order to give an account of what he describes.

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."

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.

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.

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.

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.

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.

How does he not say the name of the lame man? because even the apostles did not know him. For the man was entirely unknown to them. And this was so that they might not appear to be showing special favor, and making cures by effort, nor might any suspicion of hypocrisy be entertained even by the most shameless, that some acquaintances of the apostles were pretending the cures about them for the sake of favor from the apostles. How then did they not learn his name after the healing? Because they had no leisure to concern themselves with things that profit nothing. But why did they not bring him to be healed by Christ? Perhaps some of those attending the temple were unbelieving; moreover they did not even bring him to the apostles, having seen them entering and performing such miracles. That he was lame from his mother's womb, all who were in the temple knew. Therefore, since it was unmistakable that this was the case, they had no concern for the name of the Lord himself so as to tell us that they called him by that name, but only about his ailment and his designation: and this illness and suffering became for him a foremost and well-known sign. And when many miracles were performed by the apostles, as we have said, the Jews did not bring him to them, either because they envied Christ, or because of unbelief: for they did not yet think that so great a miracle could be worked.

Why does he not name the lame man? It is because the apostles did not even know his name, since this man was entirely unknown to them. Or perhaps it was so that it would not appear that they performed healings as a sign of gratitude and out of partiality. Or so that no one, even the most impudent of people, could suspect them of deceit — suspect that out of gratitude to the apostles some of their acquaintances invented healings that had supposedly been performed upon themselves. But how did they not learn the name of the lame man after his healing? It is because they had no time to occupy themselves with what brings no benefit. And it seems to me that many people did not know the name of this man and called him, by the nature of his illness, simply the lame man, because his illness was so remarkable and so well known that when anyone heard mention of the lame man, despite the fact that there may have been other lame men, he immediately pictured this lame man. But how did they know that he was "lame from his mother's womb"? From common report, by the universal testimony of all, since everyone knew him on account of his constant presence at the temple. But the apostles could also have learned this from him himself, after his healing. Why was he not brought to Christ for healing? Perhaps some of the zealous frequenters of the temple did not believe in the healings of Christ. They did not bring him to the apostles either, despite the fact that they saw them entering and, of course, knew what miracles they performed.

"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.

"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.

Their bearing marked them as certain devout and righteous men. And observe how John is everywhere silent, while Peter makes excuse for him also.

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.

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.

"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."

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.

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.

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."

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.

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."

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.

Again, when Peter, accompanied by John, had looked upon the man lame from his birth, before that gate of the temple which is called Beautiful, sitting and seeking alms, he said to him, "Silver and gold I have none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. 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."

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.

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.

"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?

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.

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.

Hence the blessed Apostle Peter, when he was going up into the temple, and was asked for alms by the lame man, said, "Silver and gold is not mine, but what I have that I give thee: in the Name of Jesus Christ of Nazareth, arise and walk." What more sublime than this humility? what richer than this poverty? He hath not stores of money, but he hath gifts of nature. He whom his mother had brought forth lame from the womb, is made whole by Peter with a word; and he who gave not Caesar's image in a coin, restored Christ's image on the man. And by the riches of this treasure not he only was aided whose power of walking was restored, but 5,000 men also, who then believed at the Apostle's exhortation on account of the wonder of this cure. And that poor man who had not what to give to the asker, bestowed so great a bounty of Divine Grace, that, as he had set one man straight on his feet, so he healed these many thousands of believers in their hearts, and made them "leap as an hart" in Christ whom he had found limping in Jewish unbelief.

This demonstrates their complete lack of gold. For Peter does not say, as we often say, "I do not have it in this place or at this time," but rather, "I have neither," indicating that he possesses no gold at all.

You see the riches of the priests of Christ, you see, having nothing, how great and what kind of things they bestow. Such wealth an earthly possession cannot bestow.

"Silver and gold I do not have." He did not say "I do not have with me," as we usually say, but said "I do not have at all." Look: John is silent everywhere, while Peter speaks on his behalf as well. So then, what? Not having silver, do you leave your petitioner without any attention? No. "What I have, I give to you," says Peter. Christ also acted in this way, healing the sick often by a word alone, and often, when He was surrounded by people very weak in faith, also by touch, so that the healing that occurred would not seem to have happened on its own.

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.

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.

"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.

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.

Which Christ often, when healing those who are in a more imperfect state, did not only heal by word but also by touch, this now Peter likewise does. But also through "he raised him," the mystery of the resurrection is demonstrated, and so that what happened should not seem to be from coincidence or winging it. He therefore rose, either because some doubted what had happened, and, testing, made the foundation firmer and more secure, or because he did not yet know how to walk. [CHRYSOSTOM]

"And he took him by the right hand, and lifted him up." This manner of healing pointed to the resurrection, since it was a figure of the resurrection.

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.

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.

"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.

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.

"Walking and leaping." As if he were by now almost entirely unknown, who a little before had been so slow that he needed the help of others to move around.

"Walking and leaping," that is, testing himself and assuring himself as much as possible whether he had truly become well. Since the healing was extraordinary and beyond expectation, it was natural for him to doubt even regarding himself. And others say that he did not even know how to walk, and therefore he moved his legs as if hopping. Look: he does not calm down. This is partly from delight, and partly to shut mouths and prevent anyone from considering this healing a deception. He leaped so that in the end there would remain no one who did not know about this fact.