Acts 3
Commentary from 30 fathers
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;
καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθ᾿ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν·
И҆ нѣ́кїй мꙋ́жъ, хро́мъ ѿ чре́ва ма́тере своеѧ̀ сы́й, носи́мь быва́ше, є҆го́же полага́хꙋ по всѧ̑ дни̑ пред̾ две́рьми церко́вными, реко́мыми кра́сными, проси́ти ми́лостыни ѿ входѧ́щихъ въ це́рковь:
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.
Homily on Acts 8
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.
Homily on Acts 8
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.”
On the Acts of the Apostles 1
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.
Commentary on Acts
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.
Commentary on Acts
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.
Commentary on Acts
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.
Commentary on Acts
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.
Who seeing Peter and John about to go into the temple asked an alms.
ὃς ἰδὼν Πέτρον καὶ Ἰωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν ἠρώτα ἐλεημοσύνην.
и҆́же ви́дѣвъ петра̀ и҆ і҆ѡа́нна хотѧ́щыѧ вни́ти въ це́рковь, проша́ше ми́лостыни.
"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.
Homily on Acts 8
"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.
Homily on Acts 8
And Peter, fastening his eyes upon him with John, said, Look on us.
ἀτενίσας δὲ Πέτρος εἰς αὐτὸν σὺν τῷ Ἰωάννῃ εἶπε· βλέψον εἰς ἡμᾶς.
воззрѣ́въ же пе́тръ на́нь со і҆ѡа́нномъ, речѐ: воззрѝ на ны̀.
And observe how John is everywhere silent, while Peter makes excuse for him also. "And Peter fastening his eyes upon him, with John, said, Look on us."
Homily on Acts 8
And he gave heed unto them, expecting to receive something of them.
ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρ᾿ αὐτῶν λαβεῖν.
Ѻ҆́нъ же прилѣжа́ше и҆́ма, мнѧ̀ нѣ́что ѿ нею̀ прїѧ́ти.
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.
The Prescription Against Heretics
"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."
Homily on Acts 8
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.
On the Acts of the Apostles 1
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.
Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.
εἶπε δὲ Πέτρος· ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι· ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειρε καὶ περιπάτει.
Рече́ же пе́тръ: сребра̀ и҆ зла́та нѣ́сть ᲂу҆ менє̀, но є҆́же и҆́мамъ, сїѐ тѝ даю̀: во и҆́мѧ і҆и҃са хрⷭ҇та̀ назѡре́а воста́ни и҆ ходѝ.
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."
Against Heresies Book 3
Do you see the riches of Christ’s ministers? Do you see the greatness and nature of the gifts they bestow when they have nothing? Earthly possession cannot bestow those riches.
Homilies on Genesis 16.5
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."
Treatise XII Three Books of Testimonies Against the Jews
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.
Proof of the Gospel 3.5
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."
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.
On the Duties of the Clergy, Book 2
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.
On the Epistle to the Hebrews 18.4
"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?
Homily on Acts 8
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.
Homily on Acts 8
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.
Homily on Acts 8
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.
On the Incarnation of the Lord Against Nestorius 7.19
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.
Commentary on Acts
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.
Commentary on Acts
"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.
Commentary on Acts
And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.
καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρε· παραχρῆμα δὲ ἐστερεώθησαν αὐτοῦ αἱ βάσεις καὶ τὰ σφυρά,
И҆ є҆́мь є҆го̀ за деснꙋ́ю рꙋ́кꙋ воздви́же: а҆́бїе же ᲂу҆тверди́стѣсѧ є҆гѡ̀ плєснѣ̀ и҆ глє́знѣ,
"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.
Homily on Acts 8
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]
Commentary on Acts
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.
Commentary on Acts
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.
Retractions on Acts
"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.
Commentary on Acts
And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.
καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθε σὺν αὐτοῖς εἰς τὸ ἱερὸν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν Θεόν.
и҆ вскочи́въ ста̀ и҆ хожда́ше, и҆ вни́де съ ни́ма въ це́рковь, ходѧ̀ и҆ скачѧ̀ и҆ хвалѧ̀ бг҃а.
"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.
Homily on Acts 8
And the wonder is, that he believed so readily. For those who are set free from diseases of long standing, hardly believe their very eyesight. Once healed, he remains with the Apostles, giving thanks to God. "And he entered," it is said, "with them into the temple, walking, and leaping, and praising God." Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jews. Also, that he leaped, was to prevent the suspicion of hypocrisy; for after all, this was beyond the possibility of deception. For if previously he was totally unable to walk, even when hunger pressed hard (and indeed he would not have chosen to share with his bearers the proceeds of his begging, if he had been able to manage for himself), this holds still more in the present case. And how should he have feigned in behalf of those who had given him no alms? But the man was grateful, even after his recovery. And thus on either side his faith is shown, both by his thankfulness, and by the recent event.
Homily on Acts 8
"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.
Commentary on Acts
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.
Commentary on Acts
"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.
Commentary on Acts
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 all the people saw him walking and praising God:
καὶ εἶδεν αὐτὸν πᾶς ὁ λαὸς περιπατοῦντα καὶ αἰνοῦντα τὸν Θεόν·
И҆ ви́дѣша є҆го̀ всѝ лю́дїе ходѧ́ща и҆ хва́лѧща бг҃а,
He was so well known to all, that "they recognized him. And all the people," it says, "saw him walking and praising God; and they recognized that it was he which sat for alms at the Beautiful gate of the temple." It is well said, "they recognized," inasmuch as he was one unknown now by reason of what had happened: for we use this term with regard to objects, which we find a difficulty in recognizing.
Homily on Acts 8
And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
ἐπεγίνωσκόν τε αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ ὡραίᾳ πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ.
зна́хꙋ же є҆го̀, ꙗ҆́кѡ се́й бѧ́ше, и҆́же ми́лостыни ра́ди сѣдѧ́ше при кра́сныхъ две́рехъ церко́вныхъ: и҆ и҆спо́лнишасѧ чꙋ́да и҆ ᲂу҆́жаса ѡ҆ приключи́вшемсѧ є҆мꙋ̀.
"And they were filled with wonder and amazement at that which had happened unto him." Needs must it be believed that the name of Christ remits sins, seeing it produces even such effects as this.
Homily on Acts 8
The phrase, "they recognized him," is appropriate, as if he were from this time ignorant of the miracle. The same also concerning the man born blind. (see Jn. 9:1) We, too, have been accustomed to use this expression with respect to those whom we have barely come to know.
Commentary on Acts
And they were all filled with wonder and amazement. Ecstasy means fear here. For ecstasy can also be said in another way, not alienated by fear, but taken up by some inspiration of revelation.
Commentary on Acts
And they were filled with wonder and amazement. Another Edition for amazement, which is a state of being beyond one's mind, does not properly place ‘admiration’; because greater amazement sometimes leads the mind to a state beyond, and transfers it to higher modes of thought beyond the usual manner of thinking.
Retractions on Acts
And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.
Κρατοῦντος δὲ τοῦ ἰαθέντος χωλοῦ τὸν Πέτρον καὶ Ἰωάννην συνέδραμε πρὸς αὐτοὺς πᾶς ὁ λαὸς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος ἔκθαμβοι.
[Заⷱ҇ 8] Держа́щꙋжесѧ и҆сцѣлѣ́вшемꙋ хромо́мꙋ петра̀ и҆ і҆ѡа́нна, притеко́ша къ ни́ма всѝ лю́дїе въ притво́ръ, нарица́емый соломѡ́новъ, ᲂу҆жа́сни.
"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."
Homily on Acts 8
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.
Homily on Acts 8
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.
On the Acts of the Apostles 1
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.
Commentary on Acts
"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.
Commentary on Acts
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).
Commentary on Acts
It is called Solomon's portico, because Solomon went to pray there. The porches of a temple are usually named after the temple
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.
Commentary on Acts
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 when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
Ἰδὼν δὲ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν αὐτόν;
Ви́дѣвъ же пе́тръ ѿвѣщава́ше къ лю́демъ: мꙋ́жїе і҆и҃льтѧне, что̀ чꙋдите́сѧ ѡ҆ се́мъ, и҆лѝ на ны̀ что̀ взира́ете, ꙗ҆́кѡ свое́ю ли си́лою и҆лѝ бл҃гоче́стїемъ сотвори́хомъ є҆го̀ ходи́ти;
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. ... 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.
Against Heresies Book 3
But what is it that he means? I [Peter] am able, he declares, to speak of far greater miracles, but I am unwilling, for fear that the greatness of the miracles should raise too high a notion of me among people. For this reason Peter also, when they had restored the lame man and all were wondering at them, in order to restrain the people and persuade them that they had exhibited nothing of this power of themselves or from their native strength, says, "Why do you look so earnestly on us, as though by our own power or holiness we had made this man to walk?"
Homilies Concerning the Statues 1.17
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?
Homily on Acts 9
"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.
Homily on Acts 8
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.
Homily on Acts 8
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.
Homily on Acts 9
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.
Conference 15.6
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.
Commentary on Acts
"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.
Commentary on Acts
"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.
Complexiones on the Acts of the Apostles
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.
Exposition of the Psalms 144.12
"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.
Commentary on Acts
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.
ὁ Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ Θεὸς τῶν πατέρων ἡμῶν, ἐδόξασε τὸν παῖδα αὐτοῦ Ἰησοῦν· ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε αὐτὸν κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ἀπολύειν·
бг҃ъ а҆враа́мовъ и҆ і҆саа́ковъ и҆ і҆а́кѡвль, бг҃ъ ѻ҆тє́цъ на́шихъ, просла́ви ѻ҆́трока своего̀ і҆и҃са, є҆го́же вы̀ преда́сте, и҆ ѿверго́стесѧ є҆гѡ̀ пред̾ лице́мъ пїла́товымъ, сꙋ́ждшꙋ ѻ҆́номꙋ пꙋсти́ти:
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.
An Answer to the Jews
"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.
Homily on Acts 9
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."
Homily on Acts 9
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.
Commentary on Acts
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.
Commentary on Acts
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.
Retractions on Acts
"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.
Commentary on Acts
the God of our fathers: By mentioning the fathers he encourages belief, avoiding the appearance of introducing something new.
But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,
вы́ же ст҃а́гѡ и҆ првⷣнагѡ ѿверго́стесѧ, и҆ и҆спроси́сте мꙋ́жа ᲂу҆бі́йцꙋ да́ти ва́мъ,
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."
Dogmatical and Historical Fragments
"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.
Homily on Acts 9
"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.
Homily on Acts 9
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)
Commentary on Acts
"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.
Commentary on Acts
And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ Θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν.
нача́льника же жи́зни ᲂу҆би́сте: є҆го́же бг҃ъ воскр҃сѝ ѿ ме́ртвыхъ, є҆мꙋ́же мы̀ свидѣ́телїе є҆смы̀.
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.
Second Epistle To The Corinthians (Pseudo-Clement)
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."
Homily on Acts 9
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.
Homily on Acts 9
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.
Commentary on Acts
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."
Commentary on Acts
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.
καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον, ὃν θεωρεῖτε καὶ οἴδατε, ἐστερέωσε τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ δι᾿ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.
И҆ ѡ҆ вѣ́рѣ и҆́мене є҆гѡ̀, сего̀, є҆го́же ви́дите и҆ зна́ете, ᲂу҆твердѝ и҆́мѧ є҆гѡ̀: и҆ вѣ́ра, ꙗ҆́же є҆гѡ̀ ра́ди, дадѐ є҆мꙋ̀ всю̀ цѣ́лость сїю̀ пред̾ всѣ́ми ва́ми.
“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.
Catena on the Acts of the Apostles 3.16
"And His name, through faith in His name, hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all." Seeking to declare the matter, he straightway brings forward the sign: "In the presence," he says, "of you all." As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance.
Homily on Acts 9
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.
Homily on Acts 9
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.
Homily on Acts 9
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.
Commentary on Acts
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.
Commentary on Acts
"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).
Commentary on Acts
And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν·
И҆ нн҃ѣ, бра́тїе, вѣ́мъ, ꙗ҆́кѡ по невѣ́дѣнїю сїѐ сотвори́сте, ꙗ҆́коже и҆ кнѧ̑зи ва́ши:
And it were the exercise of no ordinary arbitrariness, for those who had departed before the advent of the Lord (not having the Gospel preached to them, and having afforded no ground from themselves, in consequence of believing or not) to obtain either salvation or punishment. For it is not right that these should be condemned without trial, and that those alone who lived after the advent should have the advantage of the divine righteousness. But to all rational souls it was said from above, "Whatever one of you has done in ignorance, without clearly knowing God, if, on becoming conscious, he repent, all his sins will be forgiven him." "For, behold," it is said, "I have set before your face death and life, that ye may choose life." God says that He set, not that He made both, in order to the comparison of choice.
The Stromata Book 6
Paul also says that the Jews did not believe in Christ because they were ignorant (Rom. 10:3). They wanted to show their zeal for God, but not knowing his will or plan, they acted against him even though they claimed to be defending him. Paul says of them that it was not out of malice or envy but out of ignorance that they did not accept Christ. Not realizing that this was the Christ whom God had promised, they said they were waiting for someone else. Preferring the righteousness which they had from the law over him who is the righteousness of God in faith.
Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, "And now, brethren, I wot, etc." For in the former discourse he foretold nothing, but only says concerning Christ, "Therefore let all the house of Israel know assuredly:" here he adds an admonition. There he waited till the people spoke: here, he knew how much they had already effected, and that the present assembly was better disposed toward them. "That through ignorance ye did it." And yet the circumstances mentioned above were not to be put to the score of ignorance. To choose the robber, to reject Him Who had been adjudged to be acquitted, to desire even to destroy Him-how should this be referred to ignorance? Nevertheless, he gives them liberty to deny it, and to change their mind about what had happened.
Homily on Acts 9
"And now, brethren, I wot that through ignorance ye did it, as did also your rulers." This is one ground of excuse. The second is of a different kind. As Joseph speaks to his brethren, "God did send me before you"; what in the former speech he had briefly said, in the words, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken,"-this he here enlarges upon: "But what God before had showed by the mouth of all His Prophets, that His Christ should suffer, He hath so fulfilled." At the same time showing, that it was not of their doing, if this be proved, that it took place after God's counsel.
Homily on Acts 9
"Now this indeed, that you put to death the innocent, ye knew: but that you were killing 'the Prince of Life,' this, belike, ye did not know." And he exculpated not them alone, but also the chief contrivers of the evil, "ye and your rulers:" for doubtless it would have roused their opposition, had he gone off into accusation. For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, "Ye crucified," "Ye killed," but, "Ye did it;" leading them to seek for pardon.
Homily on Acts 9
There is one extenuating circumstance: they did it in ignorance. This fact forms the transition-point to the presentation of a different side of the death of Jesus. It was their crime, but it was also God's plan. They did it from motives of blindness and hate, but God designed it for their salvation. So that Peter, in effect, says: There is hope for you although you have slain the Lord, for his sacrificial death is the ground of salvation. To this view of the death of Christ he now appeals as basis of hope and a motive to repentance.
Homily on Acts 9
Christ had not prayed for them in vain. He did not say in vain, "Father. forgive them, because they do not know what they are doing. (Lk. 23:34)" From their number, a very great many believed.
Peter said, "I know that in ignorance you acted," from which I see many of you turning back and being saved. For he knew that they did not act from ignorance, but he therefore opened to them the door of repentance.
Commentary on Acts
Since Peter had strongly rebuked the Jews, he again softens his speech to give them the opportunity to come to their senses; and in their defense he deigned to put forward two circumstances: one — their ignorance, the other — that everything he said had been foretold beforehand.
Commentary on Acts
But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
ὁ δὲ Θεὸς ἃ προκατήγγειλε διὰ στόματος πάντων τῶν προφητῶν αὐτοῦ παθεῖν τὸν Χριστόν, ἐπλήρωσεν οὕτω.
бг҃ъ же, ꙗ҆̀же предвозвѣстѝ ᲂу҆сты̑ всѣ́хъ прⷪ҇рѡ́къ свои́хъ пострада́ти хрⷭ҇тꙋ̀, и҆спо́лни та́кѡ.
"But these things which God before had showed," etc. It is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, "By the determinate counsel and foreknowledge of God;" and in this, "God before had showed that Christ should suffer;" in neither does he adduce any particular text in proof. The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them. "Those things," he says, "which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled." It shows the greatness of that "counsel," in that all spoke of it, and not one only. It does not follow, because the event was through ignorance, that it took place irrespectively of God's ordinance.
Homily on Acts 9
See how great is the Wisdom of God, when it uses the wickedness of others to bring about that which must be. "He hath fulfilled," he says: that they may not imagine that anything at all is wanting; for whatsoever Christ must needs suffer, has been fulfilled. But do not think, that, because the Prophets said this, and because ye did it through ignorance, this sufficeth to your exculpation. However, he does not express himself thus, but in milder terms says, "Repent ye therefore."
Homily on Acts 9
In this discourse the Lord shows that the law was necessary to make ready the way, and the ministry of the prophets to prepare men for faith in this marvellous act, that so when the resurrection really took place, those who were troubled at its greatness might remember what was said of old, and be induced to believe. He brings forward therefore Moses and the prophets, interpreting their hidden meaning, and making plain to the worthy what to the unworthy was obscure, so settling in them that ancient and hereditary faith taught them by the sacred books which they possessed. For nothing which comes from God is without its use, but all and several of them have their appointed place and service. In their due place servants were sent before to make ready for the presence of the Master, by bringing in beforehand prophecy as the necessary preparative for faith, that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, being unveiled and made plain by the clearness of the interpretation.
Commentary on the Gospel of Luke, Sermon 152
But why does Peter not cite testimony from Scripture about the crucifixion of Jesus? However, he also says above that "Him, being delivered by the determined counsel and foreknowledge of God, you have taken" (Acts 2:23), and now he sets forth the same thing, only more at length, saying: "God… as He foretold by the mouth of all His prophets." He does not bring forward direct testimony because, together with the declaration to the Jews of accusations and punishment, all the testimonies were also expressed to them, such as, for example: "They assigned Him a grave with the wicked, but He was buried with the rich" (Isa. 53:9). And for their consolation it is said that they did this out of "ignorance; but God… so fulfilled it." This is at the same time also an answer to the words of all the Jews, to the words which they spoke in reproach of Him even at the cross: "Let God deliver Him [Jesus] now, if He delights in Him" (Matt. 27:43), and: "If You are the Son of God, come down from the cross" (Matt. 27:40), and the like. Only one thing Peter did not say to them: "Foolish ones, those were empty words, because if it had to be so and if all the prophets testify to this, then it is obvious that this crucifixion happened not because of Christ's powerlessness, but rather through His unspeakable might and exceeding great authority and through His boundless love for mankind."
Commentary on Acts
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.
μετανοήσατε οὖν καὶ ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας,
[Заⷱ҇ 9] Пока́йтесѧ ᲂу҆̀бо и҆ ѡ҆брати́тесѧ, да ѡ҆чи́ститесѧ ѿ грѣ̑хъ ва́шихъ,
Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets."
On the Resurrection of the Flesh
"Repent ye therefore," he says, "and be converted." He does not add, "from your sins;" but, "that your sins, may be blotted out," means the same thing. And then he adds the gain: "So shall the times of refreshing come from the presence of the Lord." This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies.
Homily on Acts 9
"Repent ye therefore." "Why? For either it was through ignorance, or by the dispensation of God." "That your sins may be blotted out." I do not mean the crimes committed at the Crucifixion; perhaps they were through ignorance; but so that your other sins may be blotted out: this only. "So shall the times of refreshing come unto you." Here he speaks of the Resurrection, obscurely. For those are indeed times of refreshing, which Paul also looked for, when he said, "We that are in this tabernacle do groan, being burthened."
Homily on Acts 9
Therefore he says: "Repent," not concerning those things done on the cross (for he had said concerning those, that they were in ignorance), but concerning other sins.
Commentary on Acts
And by saying, "times of refreshing," he indicates that many hardships are about to happen to them, and that wars will be brought about. For this word would be fitting to one who weeps and longs for relief. "That times of refreshing may come," he says. That is, during the times of refreshment which, from the presence of the Lord, he says will be presided over by the divine and fatherly essence. For it is not fitting that those who insulted the Son through the passion should not find the recompense which those in the Roman camps under Vespasian and Titus, who raged against Christ on behalf of the Jews, also found. And not only are they deprived of their civic life, but after the desolation of their metropolis and the temple they wander about, living scattered everywhere, and until the end of this corruptible life they will not in any way obtain refreshment. For at that same time the coming of Christ from heaven will award to each according to the measure for the rewards of their labors. The knowledge that these things will then occur he now places before the Jews, so that by fear of these things they may be more readily drawn to repentance.
Commentary on Acts
He speaks not of that transgression of the Jews which they dared to commit at the time of the crucifixion, since he said above: "However, I know that you, as well as your rulers, did this in ignorance" (v. 17). What then was the meaning of what he said there, "I know! I know," he says, that is, I consider it beneficial to speak thus, so as to arrange your salvation. And that "you did this in ignorance," I know because many of you are converting and being saved. Evidently, he says this to those of them who had already converted and believed. But how did they do this "in ignorance"? What ignorance is there in requesting the release of a robber and not receiving into their company the One whom Pilate had decided to release, but on the contrary, killing Him? But he spoke thus, opening for them the doors of conversion; therefore he does not say: "Repent of what you dared to do in the days of the crucifixion," but rather — "repent and turn back, so that your sins may be blotted out," and so forth. So, "repent," he says, "that the times" of renewal may come. But at the same time he shows those present that they will have to undergo many sorrows, because such a speech can only be addressed to one who faces tears and who awaits some consolation. See how he gradually approaches his goal. In the first discourse he pointed to the resurrection of Jesus and His sitting in heaven; but here he already points to His glorious coming, which he calls the times of "refreshing from the presence of the Lord," or of renewal, because what other times of renewal or resurrection could there be? And the apostle Paul raises the question about these times when he says: and we "groan under the burden" (2 Cor. 5:4). But if someone should decide to call the times of renewal the times that followed after the conquest of Jerusalem, he will meet no obstacle, because God shortened even the times of affliction and captivity of the Jews for the sake of the elect, that is, so that those who believed might find renewal and be freed from this severe oppression.
Commentary on Acts
Pardon is ready and easy: only repent of evil deeds, not only what they just did, but all of them, and turn to the new life. Confess Jesus, whom they formerly denied, as king and ruler of the universe.
And he shall send Jesus Christ, which before was preached unto you:
ὅπως ἂν ἔλθωσι καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ Κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν Χριστὸν Ἰησοῦν,
ꙗ҆́кѡ да прїи́дꙋтъ времена̀ прохла̑дна ѿ лица̀ гдⷭ҇нѧ, и҆ по́слетъ пронарече́ннаго ва́мъ хрⷭ҇та̀ і҆и҃са,
If the blessed Peter speak of the Divine Word also, as sent to the children of Israel by Jesus Christ, it is not necessary to understand that the Word is one and Christ another, but that they were one and the same by reason of the uniting which took place in His divine and loving condescension and becoming man. And even if He be considered in two ways, still it is without any division of the Word, as when the inspired John says, ‘And the Word became flesh, and dwelt among us.’ ...And how can Christ be called a mere man? on the contrary, being made one with the Word, He is with reason called Christ and Son of God, the prophet having long since loudly and clearly ascribed the Father’s subsistence to Him, and said, ‘And I will send My Son Christ,’ and in the Jordan, ‘This is My Well-beloved Son.’ For when He had fulfilled His promise, He shewed, as was suitable, that He was He whom He said He had sent.
Four Discourses Against the Arians, Discourse 4, Sections 31 & 33
And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ's sitting in heaven; but here he also speaks of His visible advent. "And He shall send Jesus the Christ ordained (for you), Whom the heaven must (i.e. must of necessity) receive, until the times of the restitution of all things." The reason why He does not now come is clear. "Which God hath spoken," he continues, "by the mouth of His holy prophets since the world began."
Homily on Acts 9
Then to prove that Christ is the cause of the days of refreshing, he says, "And He shall send Jesus Christ, which before was for you ordained." He said not, "That your sin may be blotted out," but, "your sins;" for he hints at that sin also. "He shall send." And whence?
Homily on Acts 9
"That He may send the Jesus Christ appointed for you, whom heaven must receive until the times of the restoration of all things." Peter says this instead of saying: "It is necessary for heaven to receive Him, since He is God and must always sit together with the Father." He shows the reason why He does not come now, saying that everything must come to an end, and then He too will come.
Commentary on Acts
Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ Θεὸς διὰ στόματος πάντων ἁγίων αὐτοῦ προφητῶν ἀπ᾿ αἰῶνος.
є҆го́же подоба́етъ нб҃сѝ ᲂу҆́бѡ прїѧ́ти да́же до лѣ́тъ ᲂу҆строе́нїѧ всѣ́хъ, ꙗ҆̀же гл҃а бг҃ъ ᲂу҆сты̑ всѣ́хъ ст҃ы́хъ свои́хъ прⷪ҇рѡ́къ ѿ вѣ́ка.
Everything endowed with reason will come under one law.… If we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is that the Word will prevail over the entire rational creation and change every soul into his own perfection. In this state all, by the mere exercise of his power, will choose what he desires and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the supreme Word and God. For stronger than all the evils in the soul is the Word and the healing power that dwells in him. This healing he applies, according to the will of God, to everything. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: “Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait upon me, says the Lord, on the day that I rise up for a testimony. For my determination is to gather the nations, that I may assemble the kings, to pour upon them my indignation, even all my fierce anger. For all the earth shall be devoured with the fire of my jealousy. For then will I bring about a transformation of pure language among the people, that they may all call upon the name of the Lord, to serve him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering. In that day you will not be ashamed for all your sinful deeds of transgression against me. For then I will take away out of your midst them that rejoice in your pride; and you will be haughty no more because of my holy mountain. I will also leave in your midst an afflicted and poor people, and they will trust in the name of the Lord. The remnant of Israel will not commit iniquity nor speak lies. Neither shall a deceitful tongue be found in their mouth, for they shall feed and lie down, and none shall make them afraid.”
Against Celsus 8.72
"Whom the heaven must receive." Still "must receive"? And why not simply, Whom the heaven hath received? This, as if discoursing of old times: so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.
Homily on Acts 9
"Who was purposely designed," says he: in Whom there is nothing novel. Here he also alarms them, by the thought that much remains to be fulfilled. But if so, how says he, "Hath fulfilled?" The things which it was necessary "that Christ should suffer," are fulfilled: the things which must come to pass, not yet.
Homily on Acts 9
And he threatened the Jesus Christ who had been handed over to you; whom heaven must receive until the times of the restoration of all things about which God spoke by the mouth of His holy prophets from ancient times. See how Peter proceeds on the way. In his first public proclamation he announced the resurrection and his ascension into heaven, and there also the visible presence, which he calls a time of refreshing, in which he points out the times of the resurrection. Which times Paul also longs for, saying: And we who are in this tent groan being burdened. (2 Cor. 5:4) If anyone also calls the times of refreshing those after the destruction, that does not prevent it. For Christ also shortened their period of affliction and captivity because of the elect, (Matt. 23:22) so that those who believed might find refreshment and be saved from that severe suffering and necessity. And having said above, But God, what he foretold, does not set aside Scriptural testimony concerning the crucifixion, because each of them is spoken of with many sins and punishment concerning them, and he did not wish to grieve for a time. He has used an easier account concerning Christ, a privilege of the humility of the hearers for the discourse. For the Lord's being seen, that is, his humanity, his sending from heaven was brought in, and for the future his reception into heaven. [CHRYSOSTOM]
Commentary on Acts
"Whom," Peter says, "heaven must receive," although indeed he had already been received at the time of the ascension. But in this passage the language is used more personally, according to his own letter, in which he says concerning Christ: "For he received honor and glory from God the Father, and the voice was brought to him from heaven." (2 Peter 1:17) For even the phrase Λαβὼν instead of "ἔλαβεν" the construction of the sentence requires it, so that the meaning may be properly structured. Therefore likewise the phrase "Ὃν δεῖ ὑποδέξασθαι" has "Δεῖ" taken instead of "ἔδει." Since the ascension and visible presence of him to the heavens was not seen by all, they were for a time left to make use of their own conjecture. Yet by saying "he prepared the heaven to receive the one sent" he indicated in more vital terms, through the phrase "Ὃν δεῖ οὐρανὸν ὑποδέξασθαι," that the One to be received by heaven is the Son, coeternal with the Father and sent by the Father, from whom he was reckoned fellow to the Father as Son and Only-Begotten, and unquestionably ascending into heaven as one who had come down from heaven, and again necessarily received into the paternal dwelling, and from whom, according to the economy, he descended, there to be enthroned again, so that the assertion "Son and heavenly" may be established, and it may be shown that the same one is again expected to come from heaven. And to make these things plainly known, he refers to Moses and the prophets; to Moses, "The Lord our God will raise up for you a prophet like me," (Deut. 18:15; Acts 3:22) and to David, likening the rain that descends from his heaven as if upon the earth. (see Ps. 71:6) And having generally referred them to those prophets, he again comforts them, as if they had become sons made receptive of the prophets' teaching, whether not by nature but by grace through the generous bestower. For he has a Son by nature. The difference between sonship by nature and by appointment is great. For some were adopted as sons through the spiritual education of the prophets, while he by natural relation possesses sonship in the highest degree.
Commentary on Acts
In another way: "whom heaven must receive" is put in place of "It is necessary that heaven receive it," since indeed it exists as God. How then did he not say, "Which heaven received"? He says this as speaking about the upper times. And by "until the times of the restoration" he indicates the cause, why now it no longer comes. "It must be restored," he says, "and all must come to an end," and then it will come.
Commentary on Acts
Whom heaven must indeed receive until the times of the restitution of all things, which God spoke by the mouth of His holy prophets since the world began. This is what the Psalmist testifies as said to the same Lord Jesus Christ by God the Father: Sit at my right hand until I make your enemies a footstool for your feet (Psalm 109). For He was taken up into heaven and sits at the right hand of God. In that seat of paternal majesty, He always remains divinely, nor has He ever departed from it, but in the assumed humanity, He is to come from heaven to judge the living and the dead when all His enemies will be put under His feet, and all things which God spoke through all the prophets from the beginning of the world will be restored; because, when all the saints enter eternal life with the Lord, the reprobates with the devil will endure eternal punishments, there will be absolutely nothing left which the prophets can promise us further to hope for, since both parts, namely the good and the bad, will have received an irrevocable sentence in the final judgment from the just judge. And Origen is greatly mistaken and deceives, who thinks that after this judgment, though after a long interval of time, the other sinners, who were sent to hell with the devil on the left side of the judge, will be freed and brought to the heavenly kingdom, as if the prophet who said: And they will be gathered in the dungeon, and after many days they will be visited (Isaiah 24), promised this to them, since the clear meaning of the prophet's words according to sound sense is that he predicted that the enemies and persecutors of the holy Church would be carried off to hell individually on the day of their departure, but he foresaw that all of them would be briefly released from there on the day of judgment, when, having received an immortal body, they would again be plunged into double punishment of eternal death. For the next words of the prophet declare that he intended this in his statement, who after saying: And after many days they will be visited, immediately added: And the moon will be confounded, and the sun ashamed (ibid.), which will come to pass on the day of judgment as both prophecy and the words of the gospel declare.
Retractions on Acts
But how does Peter say: "Whom heaven had to receive?" Has it not yet received Jesus? It has received Him, without any doubt. But why then did he not say: "received"? He speaks thus as a man conversing about former times. So then, the meaning of this text is that much of what the prophets foretold has not yet been fulfilled, but is being fulfilled and will continue to be fulfilled until the end of the world, because Christ, who ascended into the heavens, will remain there until the end of the world and will come with power when, at last, everything that the prophets foretold is fulfilled, that is, when the end comes and everything sensible ceases, then Christ will be above the heavens.
Commentary on Acts
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
Μωϋσῆς μὲν γὰρ πρὸς τοὺς πατέρας εἶπεν ὅτι προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς.
Мѡѷсе́й ᲂу҆́бѡ ко ѻ҆тцє́мъ речѐ: ꙗ҆́кѡ прⷪ҇ро́ка ва́мъ воздви́гнетъ гдⷭ҇ь бг҃ъ ва́шъ ѿ бра́тїи ва́шеѧ, ꙗ҆́кѡ менѐ: тогѡ̀ послꙋ́шайте по всемꙋ̀, є҆ли̑ка а҆́ще рече́тъ къ ва́мъ:
When meantime Moses, that faithful and wise steward, perceived that the vice of sacrificing to idols had been deeply ingrained into the people from their association with the Egyptians, and that the root of this evil could not be extracted from them, he allowed them indeed to sacrifice, but permitted it to be done only to God, that by any means he might cut off one half of the deeply ingrained evil, leaving the other half to be corrected by another, and at a future time; by Him, namely, concerning whom he said himself, 'A prophet shall the Lord your God raise unto you, whom you shall hear even as myself, according to all things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people.
Recognitions (Book 1)
Christ sent the Jews back to Moses so that, through Moses, he might draw them to himself. In the same way, Moses hands over his disciples to his teacher and commands them to believe him in all things.
Against the Anomoeans 12.5
"For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you." Before, he had spoken of David, here he speaks of Moses. "Of all things," he says, "which He hath spoken." But he does not say, "which Christ," but, "which God hath spoken by the mouth of all His holy prophets since the world began." Then he betakes him to the ground of credibility, saying, "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things."
Homily on Acts 9
"A prophet shall the Lord God raise up for you from among your brethren, like unto me." This would most conciliate them. Do you observe the sprinkling of low matters and high, side by side,-that He Who was to go up into the heavens should be like unto Moses? And yet it was a great thing too. For in fact He was not simply like unto Moses, if so be that "every soul which will not hear shall be destroyed." And one might mention numberless other things which show that He was not like unto Moses; so that it is a mighty text that he has handled. "God shall raise Him up unto you," says Moses, "from among your brethren," etc.: consequently Moses himself threatens those that should not hear.
Homily on Acts 9
And, if any one will look closely into the matter, he will find these things spoken in the Old Testament, obscurely indeed, but nevertheless spoken. Having said, "All things which God hath spoken by the mouth of all His holy Prophets," now indeed he brings in Christ Himself. For, if He predicted many things and it is necessary to hear Him, one would not be wrong in saying that the Prophets have spoken these things.
Homily on Acts 9
What is this, "like me"? Christ is born in Bethlehem, and Moses in Egypt. That Moses is an Israelite, as is this Jesus according to the flesh. That Moses is of a priestly lineage, as is this Jesus of David because of the Virgin. Pharaoh opposed that Moses, Herod opposed this Jesus. That Pharaoh killed infants, and this Herod slayed infants; that Moses and this Jesus are male. That Moses was saved through a mother, and this Jesus was saved through a Mother and also with His Mother. That Moses was in a coffin and beside a river; this Jesus was also in Lycon and by the same river in the Egyptian city. That Moses was raised by a foreigner, the daughter of Pharaoh; this Jesus was raised in a city and in a foreign city which had been subjected to Pharaoh. I do not say these things comparing the Master to the servant, but comparing time and manner, and outlining the truth in a shadow.
Commentary on Acts
Moses indeed said: Because the Lord your God has raised up for you a prophet from among your brethren, like me, you shall listen to him according to all that he will speak to you, etc. The beginning of this passage in Greek has more: Moses indeed said to your fathers: Because the Lord your God has raised up for you a prophet. The meaning of the sentence is clear, because our Lord took on the truth of flesh from the people of Israel, appearing in the likeness of Moses, so that just as he [Moses] introduced carnal Israel, instructed and purified by ceremonies and sacred rites, into the promised land, so also the Lord, through the grace of the Gospel, gathering spiritual Israel from the whole world, would lead them to the heavenly kingdoms. And just as those who disdained the law of Moses were expelled from the promised land by enemy nations, so also those who have scorned the teaching of evangelical grace will be cast out from the assembly of the saints by avenging spirits. For this is what follows:
Retractions on Acts
He said "will raise up… a Prophet like me." The expression "like me" should be understood not in the sense of nature, but in the sense of activity. Moses likened himself to Christ not by nature, but by actions, because if he had used the expression "like me" in the sense of nature, then not one but many would have risen. Emmanuel is called a Prophet according to His humanity — a mediator, as Moses was in his time, between God and men. Likening Him figuratively to Moses, I allow myself to call Him even Moses — I allow myself to compare the truth with the shadow. Christ is born in Bethlehem, Moses was born in Egypt. Moses is an Israelite, Christ according to the flesh is also. Moses is of the priestly lineage, Christ is through the Virgin of the lineage of David. In the time of Moses — Pharaoh, in the time of Christ — Herod. Pharaoh kills children, Herod slaughters infants; the one slays children of the male sex, and the other likewise destroys the male sex. Moses is saved through the agency of his mother; and by His Mother and together with Her, Christ too was saved.
Commentary on Acts
And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.
ἔσται δὲ πᾶσα ψυχή, ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ.
бꙋ́детъ же, всѧ́ка дꙋша̀, ꙗ҆́же а҆́ще не послꙋ́шаетъ прⷪ҇ро́ка ѻ҆́нагѡ, потреби́тсѧ ѿ люді́й.
And then the greatness of the punishment: "And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets, from Samuel and those that follow, after, as many as have spoken have likewise foretold of these days." He has done well to set the distinction here. For whenever he says anything great, he appeals to them of old. And he found a text which contained both truths; just as in the other discourse he said, "Until He put His foes under His feet." The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment.
Homily on Acts 9
But, besides, he wishes to show that the Prophets did predict the same things. "Hear ye Him," he says; and not this alone, but he adds, "And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people." When he has shown them that they had sinned, and has imparted forgiveness to them, and promised good things, then indeed, then he says, "Moses also says the same thing."
Homily on Acts 9
Peter teaches briefly but clearly by the testimony of the prophets and the law that the Lord is to be listened to by the nations, and that he will surely condemn the unbelieving, but he will grant an eternal blessing to the faithful.
And it will come to pass that every soul who does not listen to that Prophet shall be destroyed. Briefly and clearly, with the testimony of the prophets and the law, he teaches that the Lord must be listened to by all nations, condemning indeed the unbelievers and granting the faithful eternal blessing.
Commentary on Acts
But it shall be, every soul who does not listen to that prophet shall be cut off from the people. Truly, it should be noted that blessed Peter here did not care to hold onto the words of the Mosaic sentence, but the sense. For it is written in Deuteronomy, with Moses speaking to the sons of Israel: The Lord your God will raise up for you a prophet from among your nation and from your brethren like me, you shall listen to him, as you asked of the Lord your God at Horeb (Deut. XVIII). And a little later: And the Lord God said to me, Well have they spoken all that they have said: I will raise up for them a prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak to them all that I command. And whoever will not listen to my words which he shall speak in my name, I will be the avenger (Ibid.). For which Peter placed: He shall be cut off from the people, more manifestly insinuating that this is the mode of divine vengeance, that those who scorn heavenly mandates are rendered exiles from the ranks of the elect. And also here, and in many other places, where the apostles and evangelists have taken examples from the Old Testament, it is clear that they sought the sense of the Scriptures, not the words, nor did they particularly care for the order of the speeches, so that the matter might be clear to the understanding.
Retractions on Acts
"Shall be destroyed from among the people." Being immortal, the human soul is not completely destroyed, but falls from whatever good state it had previously been placed in. So too Judas was destroyed, that is, excluded from the ranks of the apostles. Therefore, since the soul is immortal, by its destruction we understand the deprivation of those blessings which it would have tasted if it had lived in a manner pleasing to God.
Commentary on Acts
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν, καὶ κατήγγειλαν τὰς ἡμέρας ταύτας.
И҆ вси́ же прⷪ҇ро́цы ѿ самꙋи́ла и҆ и҆̀же по си́хъ, є҆ли́цы глаго́лаша, та́кожде предвозвѣсти́ша дни̑ сїѧ̑.
Now, after the death of Moses and Joshua, and after the judges, arose David, who was deemed worthy of bearing the name of father of the Saviour himself; and he first gave to the Hebrews a new style of psalmody, by which he abrogates the ordinances established by Moses with respect to sacrifices, and introduces the new hymn and a new style of jubilant praise in the worship of God; and throughout his whole ministry he teaches very many other things that went beyond the law of Moses.
Exegetical Fragments
"Yea, and all the prophets," etc.: all this is calculated to attract. "Yea, and all the prophets," says the Apostle. "from Samuel." He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest.
Homily on Acts 9
Although the patriarchs and saints of earlier times prophesied many things about Christ by their words and deeds, who wrote properly speaking the time of the prophets had its beginning from Samuel, under whom the period of the kings began in Israel, and i lasted up to the deliverance from the Babylonian captivity.
This also must be implied here: To our fathers, as the sense may be: All likewise, as many as have spoken to our fathers.
Commentary on Acts
And all the prophets from Samuel and onwards. Although the patriarchs and saints of earlier times prophesied concerning Christ through their words and deeds, the proper time of the prophets, I say, is that which began with Samuel, under whom the times of the kings in Judea began, and continued until the end of the Babylonian captivity.
Commentary on Acts
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.
ὑμεῖς ἐστε υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο ὁ Θεὸς πρὸς τοὺς πατέρας ἡμῶν, λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς.
Вы̀ є҆стѐ сы́нове прⷪ҇рѡ́къ и҆ завѣ́та, є҆го́же завѣща̀ бг҃ъ ко ѻ҆тцє́мъ ва́шымъ, гл҃ѧ ко а҆враа́мꙋ: и҆ ѡ҆ сѣ́мени твое́мъ возбл҃гословѧ́тсѧ всѧ̑ ѻ҆те́чєствїѧ земна̑ѧ.
"Ye are the children of the prophets": so that to you they spake, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. "Ye are the children," he says, "of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, 'And in thy seed shall all the kindreds of the earth be blessed.'"
Homily on Acts 9
"Ye," he says, "are the children of the Prophets, and of the covenant which God made." "Children of the covenant;" that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God.
Homily on Acts 9
Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): "Ye are the children of the prophets and of the covenant:" i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another's? True, you have done deeds worthy of condemnation; still you may yet obtain pardon.
Homily on Acts 9
Abraham's offspring is Christ; because from him came Isaac, from Isaac Jacob, from Jacob 12 sons, from these 12 the people of the Jews, from the people of the Jews the Virgin Mary, from her our Lord Jesus Christ. And what was promised to Abraham we find fulfilled among ourselves.
25–26"You are the descendants of the prophets," instead of, Do not be discouraged nor think yourselves alienated from the promises. You are the descendants of the prophets, as I was telling you, and through you these things have come to pass. "You," he says, "are the descendants of the prophets," but this one is the Son of God, sharing the Father in essence, and giving himself to them as well. "You are the descendants of the prophets and of the covenant." Descendants, instead of heirs. For if a descendant, then also an heir; and heirs not recently enrolled, but as descendants; and that he may show how much from adoption, if indeed they themselves also will, they too are heirs as descendants; therefore he sent the Son as a Son, "He sent" indeed also to others, but to you first; and not only that, but first, as it were, before those who crucified and killed him. And when? Not only now, but also before the cross, and before so great an attempt, and after the resurrection. Therefore he says, "Having raised him for you first." What is the purpose? To bless and save you, if then you yourselves would choose to turn away from your wickedness.
Commentary on Acts
And in your seed all the families of the earth shall be blessed. The seed of Abraham is indeed Christ, in whose faith the blessing was promised to all the families of the earth, that is, to Jews and Gentiles alike. The apostle soothes the minds of the Jews to make them more prompt to believe, saying that the Healer of the whole world chose to visit and bless them first.
Commentary on Acts
Saying to Abraham: And in your seed all the families of the earth shall be blessed. From both this testimony, namely that which was given to Moses, and that which was proclaimed to Abraham by the Lord, both his severity and goodness are shown: goodness indeed in those who, having received faith in Christ, deserve to be blessed by him; severity, however, in those who, due to their own contempt and disobedience, are exterminated from the people of the blessed, that is, cast out beyond the boundaries of eternal happiness. But it was said: In your seed all the families of the earth shall be blessed, just as it was said in the Gospel: He was the true light which enlightens every man coming into the world (John I). For not all the families of the earth are blessed in Christ, nor is every man coming into the world enlightened by Christ, since many are those who, living in the darkness and curse in which they were born due to the first transgression, or even adding worse deeds, are damned to eternity. But it must be understood that in the seed of Abraham, that is, in Christ, all the families of the earth who are to be blessed are blessed; and by his grace, every man who belongs to the lot of the saints, which is in light, is enlightened: nor is there another name under heaven given to men in which we must be saved (Acts IV). Although it can also rightly be understood in this way, that there is no clan or family of the earth in which some do not receive the blessing of the heavenly inheritance: I speak of those families, or clans of seventy-two, into which the human race was divided after the flood in the construction of the tower. Therefore, in the seed of Abraham, namely the Mediator of God and men, the man Jesus Christ, all the chosen are blessed, not only those who believed in him after his Incarnation, but also those who, being born in the flesh, preceded the times of his Incarnation. For to all the same man God, ascending to the heavens, opened the gates of the heavenly kingdom, to all he will say on the day of judgment: Come, blessed of my Father, receive the kingdom (Matthew XXV).
Retractions on Acts
"You are sons of the prophets." He says "sons of the prophets" instead of saying "you should neither despair nor think that you have been deprived of the promises." "You are sons of the prophets," so that they spoke "to you" and for your sake all this was accomplished. And what does "sons… of the covenant" mean? This is said instead of "heirs," but heirs not merely enrolled, but such as sons are. He said "sons," among other things, also in order to show that they are heirs by adoption. So then, if you yourselves desire it, you are heirs. This is why Peter says: "you are sons of the prophets and of the covenant…"
Commentary on Acts
Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
ὑμῖν πρῶτον ὁ Θεὸς ἀναστήσας τὸν παῖδα αὐτοῦ Ἰησοῦν ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
Ва́мъ пе́рвѣе бг҃ъ, воздви́гїй ѻ҆́трока своего̀ і҆и҃са, посла̀ є҆го̀ блгⷭ҇вѧ́ща ва́съ, во є҆́же ѿврати́тисѧ ва́мъ комꙋ́ждо ѿ ѕло́бъ ва́шихъ.
God raised up his Son and sent him first to you: The Lord had come to his own and among his own, awaiting the first fruits of faith from those people he took his roots from. The others subsequently had to be saved by the preaching of the apostles.
"Unto you first," he continues, "God having raised up His Son sent Him." "To others indeed also, but to you first who crucified Him." "To bless you," he adds, "in turning away every one of you from his iniquities."
Homily on Acts 9
"Unto you first," he continues, "God having raised up His Son Jesus, sent Him." He does not say simply, "Unto you He sent His Son," but also, after the resurrection, and when He had been crucified. For that they may not suppose that he himself granted them this favor, and not the Father, he says, "To bless you." For if He is your Brother, and blesses you, the affair is a promise. "Unto you first." That is, so far are you from having no share in these blessings, that He would have you become moreover promoters and authors of them to others. For you are not to feel like castaways.
Homily on Acts 9
"Having raised up": again, the Resurrection. "In turning away," he says, "every one of you from his iniquities." In this way He blesses you: not in a general way. And what kind of blessing is this? A great one. For of course not the turning a man away from his iniquities is itself sufficient to remit them also. And if it is not sufficient to remit, how should it be to confer a blessing? For it is not to be supposed that the transgressor becomes forthwith also blessed; he is simply released from his sins.
Homily on Acts 9
Having said this, with reason he is now able to say, "Unto you God sent his Son Jesus to bless you." He says not, To save you, but what is greater; that the crucified Jesus blessed His crucifiers. Let us then also imitate Him. Let us cast out that spirit of murder and enmity. It is not enough not to retaliate (for even in the Old Dispensation this was exemplified); but let us do all as we would for bosom-friends, as we would for ourselves so for those who have injured us.
Homily on Acts 9
God raised up his Son and sent him first to you: In this way also He was sent especially to the Jews, because He taught them by His bodily presence.
To you first (he says) God, raising up His Son. Here it should equally be noted that it is concerning the same Son of God, whom he calls the seed of Abraham, due to the twofold nature of Christ, lest they believe Christ to be merely a man, or one son human and the other divine. By this snare of heresy, the insane Manes and Nestorius were deceived.
Commentary on Acts
"Jesus," whom God, "having raised up… sent to you first… to bless you." God sent Him to other nations as well, but to you, who crucified and killed Him, He sent Him first. When? Only from the cross? No, even after that, and after the resurrection. To do what? "To bless you" and save you, if you yourselves truly desire to turn away "from your evil deeds."
Commentary on Acts
NOW Peter and John went up together into the temple at the hour of prayer, being the ninth hour.
Ἐπὶ τὸ αὐτὸ δὲ Πέτρος καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην.
[Заⷱ҇ 7] Вкꙋ́пѣ же пе́тръ и҆ і҆ѡа́ннъ восхожда́ста во свѧти́лище на моли́твꙋ въ ча́съ девѧ́тый.