Acts 4:1–10

While they were speaking to the people, the priests and the magistrates of the temple and the Sadducees came upon them, and so on. And the priests and the magistrates, or the temple prefect, as another edition says, who seemed to be the teachers and judges of the people, were grieved that the multitude had flocked to hear the apostles. The Sadducees, however, were grieved because they preached the resurrection. Yet both were grieved because those whom they knew as the man Jesus, whom they had killed, were claimed by them to be glorified by God the Father.

The priests and magistrates of the temple arrived. "Magistratus" should be read in the singular, as is clear from the Greek, where "στρατηγὸς" is written in the singular: for which, in Latin, some Codices have "praepositum templi," while others more correctly have "praetorem templi." For in Greek "praetor" is "στρατηγὸς," while "magistrate" or "chief" is called "ἄρχων."

"And as they were speaking these words to the people," etc. The princes and the priests, and the rest of the high-ranking men among the Jews, seeing that about five thousand men had believed the apostles, decided to jail them, to prevent the whole crowd believing them. On the next day, they brought the apostles before the council and asked them by what power or by what name they had been able to perform such miracles. The apostle Peter, as usual, declared out loud that the miracle had been performed by the name of Christ, who is the "corner stone", as can be read in Psalm 117, whom the Jews thought should be crucified, but whom God raised from the dead. Then the council wondered at the confidence of the apostles, who they did not know were literate; and they knew, too, that they had been with Christ. Perturbed by the truth itself, they ordered them no more to preach in the name of Jesus Christ.

Ere yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God's disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. "And the captain of the temple," it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding.

See how matters are managed. First they were all mocked together. Then, after they became respected in the public speeches and afterward wrought a great marvel, therefore indeed thereafter, having grown bold, God permitting, they enter into dangers, and undertake the contests. See the progress of the Jews to boldness, since seeking the one who will deliver up Christ, now they lay hands themselves, having become bolder after the cross. For they even had the commander, so that they might again cast a public charge upon those who had been, and not avenge as private persons, which they everywhere endeavor to do. Before the multitude they bound the apostles, that seeing them they might work with greater cowardice. Privately they examine them, so that the hearers might not profit from their boldness.

While the apostles had not yet recovered from their previous afflictions, they fell into other ones by a certain providential way. For at first they were all mocked as drunk, suspected of the operation of languages unknown to them. Secondly, they enter into dangers. And not successively these things, but first, having been approved in public speeches, and as it were having been trained for boldness through the miracle of the lame man, especially God having granted it, they from that time take up the challenges. Consider for me from that time the ill-deeds of the Jews. For concerning Christ they sought the one who would betray him, whereas here they themselves lay hands on them, becoming more brazen and daring from now after the cross. From which also they used the chief of the temple for daring, converting what had happened into a public accusation and not a private one, as is their custom. They did not, however, immediately make use of the assembly against the apostles, alleging that it occurred in the evening. And to the Jews it was possible to make use of the truce for wrongdoing, by putting them into terror through imprisonment, and therefore to soften them by intriguing beforehand. But the delay toward the apostles was contrived in order that they might become bolder.

The apostles had not yet had time to catch their breath from the previous trials before they fell into others. And see how the events are arranged. First the apostles were mocked all together; then they fall into dangers, but not suddenly. First they defend themselves in public assemblies and perform a great miracle after this, then, after they had become bolder, they enter into struggles by God's permission. But turn your gaze to the progress of the Jews in cunning and shamelessness. Before, under Christ, they sought a man who would betray Him; now they themselves lay hands on them, having become more audacious and shameless after the cross. And with them, it says, "were also the captains of the temple guard." This was so that by such a setting they might give the matter the character of a public accusation and present it as not their own doing. This is what they always try to do.

Which very thing, too, we observe to come from divine authority, that the priest should be chosen in the presence of the people under the eyes of all, and should be approved worthy and suitable by public judgment and testimony; as in the book of Numbers the Lord commanded Moses, saying, "Take Aaron thy brother, and Eleazar his son, and place them in the mount, in the presence of all the assembly, and strip Aaron of his garments, and put them upon Eleazar his son; and let Aaron die there, and be added to his people." God commands a priest to be appointed in the presence of all the assembly; that is, He instructs and shows that the ordination of priests ought not to be solemnized except with the knowledge of the people standing near, that in the presence of the people either the crimes of the wicked may be disclosed, or the merits of the good may be declared, and the ordination, which shall have been examined by the suffrage and judgment of all, may be just and legitimate. And this is subsequently observed, according to divine instruction, in the Acts of the Apostles, when Peter speaks to the people of ordaining an apostle in the place of Judas. "Peter," it says, "stood up in the midst of the disciples, and the multitude were in one place." Neither do we observe that this was regarded by the apostles only in the ordinations of bishops and priests, but also in those of deacons, of which matter itself also it is written in their Acts: "And they twelve called together," it says, "the whole congregation of the disciples, and said to them; " which was done so diligently and carefully, with the calling together of the whole of the people, surely for this reason, that no unworthy person might creep into the ministry of the altar, or to the office of a priest. For that unworthy persons are sometimes ordained, not according to the will of God, but according to human presumption, and that those things which do not come of a legitimate and righteous ordination are displeasing to God, God Himself manifests by Hosea the prophet, saying, "They have set up for themselves a king, but not by me."

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.

"Being grieved that they taught the people." Not merely because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. "Because they taught the people, and preached through Jesus the resurrection of the dead." So mighty was His Resurrection, that to others also He is the cause of a resurrection.

So then at first they did all for the sake of man's opinion or glory: but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, "Do ye wish to bring this man's blood on us?" O the folly! Persuaded that He was risen, and having received this proof of it, they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. Finding themselves overborne, they felt like persons who have been outwitted: as is the case with people who have been forestalled and made a sport of in some matter.

"And they laid hands on them, and put them in hold unto the next day; for it was now eventide." What impudence! They feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. "For it was now eventide," it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid.

"By their teaching the people." For already they were in ill repute with them by reason of what they had done to Christ; so that they were rather increasing their own obloquy. "And they laid hands on them, and put them in hold until the morrow; for it was now eventide." In the case of Christ, however, they did not so; but having taken Him at midnight, they immediately led him away, and made no delay, being exceedingly in fear of the multitude: whereas in the case of the Apostles here, they were bold. And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that.

"And they put them in custody until the morning." So the Jews dealt with the apostles and guarded them, wishing to humble them, while the prolonged time made the apostles all the more fearless.

And the number of men became five thousand. If in the five thousand men whom the Lord fed in the desert (Matthew XIV), the people under the law are understood but were refreshed by the gift of Christ, these five thousand instructed by the apostles' teachings can also signify the people of the Gentiles, who spiritually followed the mysteries of the same law. And both are fittingly granted the heavenly gift in the evening, because when the fullness of time had come, God sent His Son (Galatians IV).

"Howbeit, many having heard the word, believed; and the number of the men was about five thousand." How was this? Did they see them in honor? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter's sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were their enemies incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. This again is of God's ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness.

Once there were three thousand - there were five thousand - and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great!

"Five thousand." For this reason he was speaking beforehand, about the five thousand: "You give them something to eat." (Matt. 14:16, Mark 6:37, Luke 9:13) That is, you will first satisfy the five thousand with faith and then you yourselves afterwards.

But the opposite happened. For many of those who heard the message believed. Do you see a visible divine operation? And indeed even those who had already believed became weaker. But Peter's speech, being formed by the divine Spirit, touched their very souls.

What is this? Did they not see that the apostles were vindicated? And despite that, they nevertheless bound them. How then did they come to believe? You see the manifest assistance of God? And it had to happen that those who believed were from among the weaker ones. But Peter's discourse, aided by the Divine Spirit, cast the seed into the depth of their thought and touched their very soul. The priests bound the apostles before the people in order to make the onlookers themselves more cowardly, but the opposite happened. And they questioned the apostles privately — out of fear that their boldness might influence the listeners.

"And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem." For now along with the other evils of the times, the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence.

"And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem." Again in Jerusalem: and there it is that men's blood is poured out; no reverence for their city either; "And Annas, and Caiaphas," etc. "And Annas," it says, "and Caiaphas." His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks!

Indeed the ploy was to bind them before the multitude, but examine them secretly: for they feared those who were bound in the sight of the crowd, and examined them supposedly before a court as lawbreakers; privately, however, that the audience might choose the better course not by their bluntness, and by the wonder of those being examined. But they nevertheless question them with authority, though knowing (for how could they have been ignorant, who had arrested them because they proclaimed Christ's resurrection?), thinking that they would deny it out of fear of the tribunal: and as if, by questioning them, the whole matter would be resolved. "You did it," they say, namely, "By what authority did you do it?" as if it had been carried out by their own authority, not by the authority of Christ. But they did not say "the lame man" by name: for they were so distressed by this that they did not even want to mention the healing.

Besides other injustices toward the apostles, they (the rulers, elders, scribes, and chief priests of the Jews) did not even observe the requirements of the law. Pay attention at least to the multitude of chief priests, whereas according to the law there should be one, as long as he lives.

But do you assist with all diligence those that for the sake of Christ are abused by the ungodly and shut up in prison, or who are given over to death, or bonds, or banishment, in order to deliver your fellow-members from wicked hands. And if any one who accompanies with them is caught, and falls into misfortune, he is blessed, because he is partaker with the martyr, and is one that imitates the sufferings of Christ; for we ourselves also, when we oftentimes received stripes from Caiaphas, and Alexander, and Annas, for Christ's sake, "went out rejoicing that we were counted worthy to suffer such things for our Saviour." Do you also rejoice when you suffer such things, for you shall be blessed in that day.

Relying, therefore, upon your love and your piety, which I have abundantly known, in this letter I both exhort and command you, that those of you whose presence there is least suspicious and least perilous, should in my stead discharge my duty, in respect of doing those things which are required for the religious administration. In the meantime let the poor be taken care of as much and as well as possible; but especially those who have stood with unshaken faith and have not forsaken Christ's flock, that, by your diligence, means be supplied to them to enable them to bear their poverty, so that what the troublous time has not effected in respect of their faith, may not be accomplished by want in respect of their afflictions. Let a more earnest care, moreover, be bestowed upon the glorious confessors. And although I know that very many of those have been maintained by the vow and by the love of the brethren, yet if there be any who are in want either of clothing or maintenance, let them be supplied, with whatever things are necessary, as I formerly wrote to you, while they were still kept in prison,-only let them know from you and be instructed, and learn what, according to the authority of Scripture, the discipline of the Church requires of them, that they ought to be humble and modest and peaceable, that they should maintain the honour of their name, so that those who have achieved glory by what they have testified, may achieve glory also by their characters, and in all things seeking the Lord's approval, may show themselves worthy, in consummation of their praise, to attain a heavenly crown. For there remains more than what is yet seen to be accomplished, since it is written "Praise not any man before his death; " and again, "Be thou faithful unto death, and I will give thee a crown of life." And the Lord also says, "He that endureth to the end, the same shall be saved." Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples' feet, saying, "If I, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you." Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, "Neither did we eat any man's bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you."

John and Alexander, then foremost among the priests, and finally all who belonged to the priestly class, in which at that time the higher each member was in authority, the more wicked he was. Such anxious diligence on the part of the chief men itself clearly proves that this was no ordinary affair they were concerned to restrain.

"And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?" And yet they knew it well; for it was because they were "grieved that they preached through Jesus the resurrection" that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again.

His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! "By what name have ye done this?" Why dost thou not speak it, what it is, but keepest that out of sight? "By what name have ye done this?"

And indeed they knew; for distressed, when declaring in Jesus the resurrection, it had seized them. But they question them, awaiting them, thinking that, the court and the crowd being afraid, they would deny, and that everything would thereby be brought about. See how maliciously they question. For they wished the apostles' deed to be confessed as theirs rather than the power of Christ. See also how they would not even name the healing of the lame man; for they do not say what, but, "do this." They, however, called them with honor, saying: "Rulers of the people." And when they came to the matter, they do not depart from the proper rebuke. For they say that above all we ought to be crowned as benefactors; since we are judged, let it be made known to all the people; for this troubles them the more.

Besides other injustices toward the apostles, they (the rulers, elders, scribes, and chief priests of the Jews) did not even observe the requirements of the law. Pay attention at least to the multitude of chief priests, whereas according to the law there should be one, as long as he lives. And on this occasion too they gave the matter the form of a trial, in order to summon the apostles to answer before an unrighteous court. They inquired, "by what power or by what name." And yet they themselves knew, because they had detained the apostles precisely because they were troubled by their preaching about the resurrection in Christ. So why then do they interrogate? They expected that the apostles, having become afraid of the court and the multitude of judges, would recant their words — and they thought to set everything right by this, because look how craftily they ask: "by what name did you do this?" Yes, they desired more that the apostles would proclaim the healing as their own doing rather than as a work of the power of Christ. But look at what a difficulty they placed the apostles in. They did not even want the words "healing of the lame man" to be spoken, for why do they not say: what exactly, but say "did this?"

He said to them: "Rulers of the people and elders." In Greek, it includes more: "And elders of Israel, listen." Similarly, in the following, where it is said: "In this, he stands before you healthy," in Greek it is: "Before you healthy today, and in no other."

That Christ also is called a Stone. In Isaiah: "Thus saith the Lord, Behold, I place on the foundations of Sion a precious stone, elect, chief, a corner stone, honourable; and he who trusteth in Him shall not be confounded." Also in the cxviith Psalm: "The stone which the builders rejected, the same is become the head of the corner. This is done by the Lord, and it is wonderful in our eyes. This is the day, which the Lord hath made; let us rejoice and be glad in it. O Lord, save therefore, O Lord, direct therefore. Blessed is He who cometh in the name of the Lord." Also in Zechariah: "Behold, I bring forth my servant. The Orient is his name, because the stone which I have placed before the face of Jesus; upon that one stone are seven eyes." Also in Deuteronomy: "And thou shall write upon the stone all this law, very plainly." Also in Jesus the son of Nave: "And be took a great stone, and placed it there before the Lord; and Jesus said unto the people, Behold, this stone shall be to you for a testimony, because it hath heard all the things which were spoken by the Lord, which He hath spoken to you to-day; and it shall be for a testimony to you in the last of the days, when ye shall have departed from your God." Also in the Acts of the Apostles, Peter: "Ye princes of the people, and elders of Israel, hearken: Behold, we are this day interrogated by you about the good deed done to the impotent man, by means of which he is made whole. Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye have crucified, whom God hath raised up from the dead, by Him he stands whole in your presence, but by none other. This is the stone which was despised by you builders, which has become the head of the corner. For there is no other name given to men under heaven in which we must be saved." This is the stone in Genesis, which Jacob places at his head, because the head of the man is Christ; and as he slept he saw a ladder reaching to heaven, on which the Lord was placed, and angels were ascending and descending. And this stone he designating Christ consecrated and anointed with the sacrament of unction. This is the stone in Exodus upon which Moses sate on the top of a hill when Jesus the son of Nave fought against Amalek; and by the sacrament of the stone, and the stedfastness of his sitting, Amalek was overcome by Jesus, that is, the devil was overcome by Christ. This is the great stone in the first book of Kings, upon which was placed the ark of the covenant when the oxen brought it back in the cart, sent back and returned by the strangers. Also, this is the stone in the first book of Kings, with which David smote the forehead of Goliath and slew him; signifying that the devil and his servants are thereby thrown down-that part of the head, namely, being conquered which they have not had sealed. And by this seal we also are always safe and live. This is the stone which, when Israel had conquered the aliens, Samuel set up and called its name Ebenezer; that is, the stone that helpeth.

Observe what they say: "And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them." And now, I pray you, call to mind Christ's saying; "When they deliver you up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you." So that it was a mighty Power they enjoyed. What then says Peter? "Ye rulers of the people, and elders of Israel." Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, "Ye rulers of the people, and elders of Israel, if we be this day called to account of the good deed done to the impotent man." He takes them in hand right valiantly; by the opening of his speech he exposes them, and reminds them of the former things: that it is for a work of beneficence they are calling them to account. As if he had said, "In all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since we are even put upon our trial for a good deed done to an impotent man," not a rich man, not powerful, not noble-and yet who would feel envy in a case like this? It is a most forcible way of putting the case; and he shows that they are piercing their own selves.

"Ye rulers of the people," etc. Observe his wisdom: he does not say outright, "In the Name of Jesus we did it," but how? "In His Name this man"-He does not say, "was made whole by us;" but-"doth stand here before you whole." And again, "If we be examined concerning the good deed done to the impotent man." He hits them hard, that they are always making a crime of such acts, finding fault with works of beneficence done to men: and he reminds them of their former doings, that they run to do murder, and not only so, but make a crime of doing good deeds.

"Rulers of the people," according to the position of the rough crowd.

"Elders of Israel," according to the teaching and solid authority of the people raised toward greater sanctity. For he divided the assembly of hearers into two, so that those of them who are not equally capable of understanding what is said, some only casually hearing the words, others receiving the announced matter more effectively and more deeply into the soul, might be addressed suitably. Since therefore, as you have taken upon yourselves the care of the order to which you were preferred, you chose to examine us today, the men who have ministered in kindness to a person's weakness, and not to distribute to that work itself with wonder and reverence the honor due to it, by which name such a good has been conversed, for I say, since you have fallen into such great error, what else remains to be done here than that we awaken you from this deep sleep, saying both to you and to the people that by this name we have accomplished it? The name in this place means the reputation that is held about him and the glory. As the Psalmist also says when he speaks: "How wonderful is your name in all the earth!" (Ps. 8:1) Such a reputation has been poured out among you, that not only it is not honored in glory, but even he who bears such a name you have subjected to the death of evildoers.

"Leaders of the people and elders of Israel." Notice what philosophy. Where necessity demands, Peter reproaches them very strongly. Thus, he called them by honorable names; but when he came to the matter itself, he no longer retreats from the fitting rebuke, indirectly reminding them that on account of such matters they always both disputed in court and came away without rejoicing. And what he says is this: "rather you should have crowned us for this and proclaimed us as benefactors." And since "we are being called to account today… how he was healed, let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ of Nazareth" — which was especially hard for the Jews to hear. And this is what Christ was saying to them: "what you have heard with your ears, proclaim upon the housetops."

That the Father is said to have raised from the dead our Lord Jesus Christ (the effect of the act being on his flesh, clearly) is not in doubt. He, being the life-creating and active power of the Father, gave life to his own temple, as in "Destroy this temple and in three days I will raise it up." What was made alive was not another's body, nor indeed one belonging to a man among us, but his own, the body of the Word.

"By what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth"-this is what would vex them most. For this was that which Christ had told the disciples, "What ye hear in the ear that preach ye upon the housetops."-"That in the name of Jesus Christ," he says, "of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole." Think not, he says that we conceal the country, or the nature of the death. "Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole." Again the death, again the resurrection.

"Be it known unto you all," etc. Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness-"Whom ye crucified! Whom God raised up"-this is bolder still! Think not that we hide what there is to be ashamed of. He says this all but tauntingly: and not merely says it, but dwells upon the matter.

The name in this place means the reputation that is held about him and the glory. As the Psalmist also says when he speaks: "How wonderful is your name in all the earth!" (Ps. 8:1) Such a reputation has been poured out among you, that not only it is not honored in glory, but even he who bears such a name you have subjected to the death of evildoers. And he calls him a Nazarene from the place from which the reputation arose, dwelling here among the humblest about Christ, so that he might make clear that not even the human lowliness dishonors the true glory, if only the discerning observer sees in what way.

Therefore, to their shame concerning those to whom the word is directed, he immediately adds the, "You crucified," together with the, He "raised from the dead." Who raised him? God. For since, being envied by you, it seemed to render worthless to the death of evildoers the glory arising from the miracles of him (wherefore they also said, "What shall we do? For this man works many signs"), (Jn. 11:47-48) to the cross he set against you the resurrection. Who? God raised him. For the resurrection is ascribed to the Father, since every godly work is common, except for the hypostatic properties of the life-giving Trinity, and in order to show them as opposing from that source. For there was not yet an opportunity of time for him to proclaim plainly that he had risen by his own power, especially among men who were striving to establish things by their own means, and therefore were not subject to the righteousness of God. (see Rom. 10:3)

"That in the name," Peter says, "this man stands before you healed." By the word "stands" he indicated the sense "has been made upright."

But they did not say "the lame man" by name: for they were so distressed by this that they did not even want to mention the healing. Therefore Peter answered: "in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead." We preach, he says, humility, boasting on account of the excellent resurrection.

"By the name of Jesus Christ of Nazareth." Do not think, he says, that we conceal His homeland; no, we also declare His homeland; and that is not all: we also confess His sufferings and proclaim His resurrection. "Whom you crucified." He uttered such a word as was able to terrify the Jews, because, as you might imagine, what a blow is dealt to them by these words?