Acts 3:11–16

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

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.

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).

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.

"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."

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.

He held the apostles after the healing, either out of goodwill as weaving a praise for them, and showing them off to all as saviors, or suspecting that, if they were left, they would again be seized by passion. For he thought that he had been freed from the passion only until it seized them and clung to them, especially since Peter, having held him, had therefore healed him.

"At the porch called." This porch alone stood from the construction of Solomon. For Nebuchadnezzar set the temple on fire, and Cyrus the Persian rebuilt it.

By his own disposition and by his enthusiastic love for the apostles Peter and John, and perhaps also out of a feeling of gratitude toward them or from a desire to bring them greater pleasure, he did not leave their side. As for the fact that this miracle was performed in the temple, this was for greater benefit and salutariness. He was afraid to fall behind them, as he thought that he would be free from his ailment only as long as he held on to and touched them. He thought this especially because Peter had healed him by taking him by the hand and lifting him up. And this happened in the portico because this portico alone remained from the temple of Solomon, since Nebuchadnezzar had destroyed the building and Cyrus the Persian had rebuilt it.

"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.

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.

Then, when a multitude had gathered around them from all quarters because of this unexpected deed, Peter addressed them: "Ye men of Israel, why marvel ye at this; or why look ye so earnestly on us, as though by our own power we had made this man to walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, hath glorified His Son, whom ye delivered up for judgment, and denied in the presence of Pilate, when he wished to let Him go. But ye were bitterly set against the Holy One and the Just, and desired a murderer to be granted unto you; but ye killed the Prince of life, whom God hath raised from the dead, whereof we are witnesses. And in the faith of His name, him, whom ye see and know, hath His name made strong; yea, the faith which is by Him, hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did this wickedness.... But those things which God before had showed by the mouth of all the prophets, that His Christ should suffer, He hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, and that the times of refreshing may come to you from the presence of the Lord; and He shall send Jesus Christ, prepared for you beforehand, whom the heaven must indeed receive until the times of the arrangement of all things, of which God hath spoken by His holy prophets. For Moses truly said unto our fathers, Your Lord God Shall raise up to you a Prophet from your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you. And it shall come to pass, that every soul, whosoever will not hear that Prophet, shall be destroyed from among the people. And all [the prophets] from Samuel, and henceforth, as many as have spoken, have likewise foretold of these days. 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. Unto you first, God, having raised up His Son, sent Him blessing you, that each may turn himself from his iniquities." Peter, together with John, preached to them this plain message of glad tidings, that the promise which God made to the fathers had been fulfilled by Jesus; not certainly proclaiming another god, but the Son of God, who also was made man, and suffered; thus leading Israel into knowledge, and through Jesus preaching the resurrection of the dead, and showing, that whatever the prophets had proclaimed as to the suffering of Christ, these had God fulfilled.

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.

But to show that many would be too often ready to imagine things of them above human nature, unless they saw them enduring such afflictions, hear how Paul was afraid on this very point; "For though I would desire to glory, I shall not be a fool, but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me." But what is it that he means? I am able, he declares, to speak of far greater miracles; but I am unwilling; lest the magnitude of the miracles should raise too high a notion of me among men. 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 look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?"

There is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; "Be this known unto you, and hearken to my words." 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?

"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.

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.

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.

The name Israel suggests two things to the understanding, namely the praise of Jacob which was assigned the name Israel because of his obedience to God, (see Gen. 32:28) being raised from lower things to higher, heavenly, divine and intelligible things; and the accusation of his seed since the exodus from Egypt, which could never be appeased, a people always provoking. He therefore gave them the name Israel from both these things: on the one hand, shame, because they did not obey God as their ancestor had done; on the other hand, ruin, because they left Egypt and were not preserved to the promised inheritance. The remembrance of both, effected through the name, will on the one hand provide zeal, and on the other will cause imitation to flee from like destruction, by attention to what will be said. This discourse is moreover full of greater bluntness, not because it feared before, but because, being harsh and bold, those others would not have endured. From this beginning of that account Peter effects a turning back to them through the preface, saying, "let this be known to you, and give heed to my words" (Acts 2:14); but here he does not need such a construction. For I did not act gladly, but the sign of the lame man turned them all back, and filled them with fear and astonishment. See how by striking aside the glory about them through the signs he speaks nothing great about himself, since he humbles himself concerning the great deeds accomplished by him, thereby drawing the hearer more. Therefore, having despised human glory themselves, they rather glorified themselves, showing that what happened was not human but divine.

"As by our own power." Note the saying, that he says he was healed not by human power but by divine. Therefore the Nazarene is God, whose name healed him.

"Men of Israel! Why do you marvel at this?" This speech to the people is filled with greater boldness than the previous one, not because in the previous one he was afraid to speak boldly, but because at that time the Jews, being crafty and insolent people, could not yet endure such a tone. Therefore, beginning the previous speech, at its very opening he disposes them to attention with the following words: "Let this be known to you, and give ear to my words" (Acts 2:14). But here he no longer needs such turns of phrase, since the Jews were no longer beside themselves, but the attention of all of them was directed toward the sign, and they were filled with fear and amazement. See how he avoids speaking of the glory of the apostles themselves, because nothing is so beneficial for the listeners as for the speaker not only to say nothing of his own greatness, but to forbid anyone else from speaking of it as well. Thus, having despised the glory they could have attained among people, the apostles glorified themselves all the more, showing people that what had happened was not a human deed, but a divine one.

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.

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

"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.

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."

Peter remains still among the more humble, those around him and concerning Christ: concerning themselves, as if to say, not to perform miracles by their own private power; concerning Christ, to add the child; for it is not the self-glorified one who receives an addition of glory. Having humbled both himself and Christ, he raises the boldness of the Jews against Christ, and no longer overshadows as before. He does this wishing rather to lead them on. For insofar as he showed them guilty, so much the more did this become so.

Through the words, "whom you delivered up and denied," there are two crimes. For to Pilate they delivered him to be killed, saying, "It is not lawful for us to put anyone to death;" (Jn. 18:31) and they denied him, crying out, "We have no king but Caesar." (Jn. 19:15) Yet even with Pilate being a Greek, having neither seen a sign from Christ nor heard prophets concerning Christ, and although he wished to release him, they themselves beheld Christ performing miracles, and, having stood as witnesses to the prophets' declarations concerning him, they would not endure it.

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.

"The God of our fathers… glorified His Son Jesus." He still adheres in his speech to the aspects of Christ's humiliation, yet he brings the audacity of the Jews into full view and no longer obscures it as before. He does this more out of a desire to make an impression on them; and this latter aim was achieved all the more, the more Peter exposed their guilt. "Whom you delivered up and denied in the presence of Pilate, when he was determined to release Him." Two accusations against the Jews: one consists in the fact that Pilate, a Greek by birth — a man who had not seen a single sign and had not known a single one of the prophets — wanted to release Jesus, and the other — in the fact that you, Jews by origin — a people raised among signs and initiated into the prophecies about Christ — you did not want to release Him, whereas Pilate wanted to.

I produce now the prophecy of Solomon, which speaketh of Christ, and announces clearly and perspicuously things concerning the Jews; and those which not only are befalling them at the present time, but those, too, which shall befall them in the future age, on account of the contumacy and audacity which they exhibited toward the Prince of Life; for the prophet says, "The ungodly said, reasoning with themselves, but not aright," that is, about Christ, "Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings and words, and upbraideth us with our offending the law, and professeth to have knowledge of God; and he calleth himself the Child of God." And then he says, "He is grievous to us even to behold; for his life is not like other men's, and his ways are of another fashion. We are esteemed of him as counterfeits, and he abstaineth from our ways as from filthiness, and pronounceth the end of the just to be blessed." And again, listen to this, O Jew! None of the righteous or prophets called himself the Son of God. And therefore, as in the person of the Jews, solomon speaks again of this righteous one, who is Christ, thus: "He was made to reprove our thoughts, and he maketh his boast that God is his Father. 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."

"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.

"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.

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

By saying, "you asked that a murderer," he contrived craftily, so that they might release Christ. For if they had caused the murderer to be released, would they not thereby have proved the greater guilty party, rather than the innocent one? But now, on the contrary, they chose the guilty man and handed over the innocent one to be slain. (see Matt. 27:20)

"You denied the Holy and Righteous One, and asked for a murderer to be granted to you." Having said that instead of Christ the Jews requested a robber, Peter explained the matter fully, because by this it is proven that they had the opportunity to release Him. If they already released a robber, then all the more could they have released an innocent man.

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.

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."

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.

Saying, "the Author of life," he shows that Christ himself raised himself. But he does not ground the resurrection on the testimonies of prophets; rather, since he was credible to them, he grounds it on the band of the apostles. And when he has suspended the charge, he grieves intensely, then again relaxes, urging them to repentance, because the sin was out of ignorance and folly, and because what had been ordained from the beginning and spoken through the prophets was not to be passed over. And since he has gone this far, he already even explicitly introduces repentance as something to be taken up necessarily, for the removal of sins, and for the enjoyment and possession of the endless goods that are shared by those who, through repentance and good works, have prospered.

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.

Having said that instead of Christ the Jews requested a robber, Peter explained the matter fully, because by this it is proven that they had the opportunity to release Him. If they already released a robber, then all the more could they have released an innocent man. But they freed a criminal and killed a benefactor, since they killed the "Author of life." If He is the Author of life, then, as having life in Himself and as the Cause of life, He raised Himself, "to which we are witnesses." He no longer resorts to prophecy, but since they already trusted him, he brings forward the company of the apostles as witnesses: "to which," he says, "we are witnesses."

"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.

"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.

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.

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.

That is, what am I saying, having believed in his name he was strengthened? And before he had believed, the name alone having been invoked strengthened him; so great is the grace that the name supplies. For he had not yet believed, but the mere call of the name had accomplished everything.

What then is the faith proclaimed through him? He explains it himself. "That they may know you the only true one," (Jn. 17:3) and then: Then, for fear that anyone say, "Therefore even an unbeliever will call upon his name, and even when treating an unbeliever the healing will nonetheless proceed, if the mere call of the name were what secured it"—so that no one may say this, he adds, "And the faith which is through him." That is, the name is indeed great and a source of healings, but souls capable of being deemed worthy of grace are also required. For if the name is invoked by unbelievers, and an unbeliever is going to remain one in need of healing, the proper power of the healing would not be at work. To say, "His name secured him," would be lofty and absolute and would harden the Jews. But "The faith which is through him" is humble. Peter blends the humble with the lofty, those things belonging by nature to the matter, and those belonging to the disposition and power of the hearers, because of the agreeable reception.

"Through faith in His name, His name has strengthened this man." He speaks thus because the healed man believed as a result of the healing. Does this mean, then, that the lame man stood firmly on his feet by believing in the name of Christ? Even before he believed, the name of Christ, having been invoked, already "strengthened" him. So great is the power it possesses and so many are the gifts of grace it pours forth. "And the faith which is through Him." And what this faith is, the Lord Himself explains thus: "That they might know You, the only true God, and Jesus Christ whom You have sent" (Jn. 17:3). Lest someone say: "If in this way the mere invocation 'strengthened' the lame man, then healing will follow no less quickly even if an unbeliever invokes His name, and even if he invokes this name for the healing of a person who likewise does not believe" — so then, lest someone say this, Peter added: "and the faith which is through Him." That is, although this name is great and awesome and although it pours forth healings, yet for this it is necessary that the souls of those being healed be worthy of such grace and that the intercessors advocating on their behalf be capable of propitiating the Bestower of healings, because if the one requesting healing intends to remain an unbeliever, then the healing will by no means follow so easily, and this name will in no way accomplish its work if it is invoked by unbelievers: the sons of Sceva not only brought no benefit to others but even harmed themselves (cf. Acts 19:13–16).