CHAPTER 3
On the healing in Christ of the man lame from birth, and Peter’s chosen catechesis, sympathetic, advisory, toward their salvation. In which is oversight of the chief priests with zeal over the event, and judgment of the miracle.
Acts 3:1 At the same time Peter and John were going up into the temple at the hour of prayer, the ninth.
There was great unity and friendship between these two. For Peter here implies that the Lord’s suffering was to be learned from the teacher, and again they ran together to the tomb, and concerning them Peter again says to Christ, “But what about this one?” (Jn. 21:21) They used to go up into the sanctuary, not any longer as those who observe Jewish customs, but appropriately and accommodatingly doing this, and so that when the lame man had been healed in the temple, they would have all who had seen it as witnesses. For many gathered there because of the reverence of the place. By indicating the hour he teaches that they were always attentive in their prayers. And he also mentions the temple , I say, relied on by both time and place for what he writes. And although many miracles were performed by the apostles, as Luke who wrote this also remembered above, he does not mention any of them by name, but he writes only that from which all began; for perhaps they overlooked those things as insignificant, or because this composition was undertaken by him not for the sake of flashiness.
Acts 3:2-6a And a man lame from his mother's womb was being carried, whom they placed daily at the gate of the temple called Beautiful to ask alms from those entering the temple. Seeing Peter and John about to go into the temple, he asked to receive alms. But Peter, looking intently at him along with John, said, "Look at us." And he was eagerly awaiting to receive something from them. Then Peter said.
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.
Acts 3:6b I have neither silver nor gold; but what I do have I give to you.
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.
Acts 3:6c-10 In the name of Jesus Christ of Nazareth, rise up and walk. And taking him by the right hand, he raised him. Immediately his ankles and feet were strengthened; and, leaping up, he stood and walked. And he entered with them into the temple, walking and leaping and praising God. And all the people saw him walking and praising God. And they recognized him, that he was the one who used to sit for alms at the Beautiful Gate of the temple. And they were filled with wonder and amazement at what had happened to him.
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]
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.
“ 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.
Acts 3:11-12a While the man who had been lame was holding on to Peter and John, all the people ran together to them at the porch called Solomon’s, astonished. But when Peter saw it, he addressed the people.
He held the apostles after the healing, either out of goodwill as weaving a praise for them, and showing them off to all as saviors, or suspecting that, if they were left, they would again be seized by passion. For he thought that he had been freed from the passion only until it seized them and clung to them, especially since Peter, having held him, had therefore healed him.
" at the porch called ." This porch alone stood from the construction of Solomon . For Nebuchadnezzar set the temple on fire, and Cyrus the Persian rebuilt it 1 .
Acts 3:12b Men of Israel, why do you marvel at this? Or why do you gaze at us, as though by our own power or devotion we had made him walk?
The name Israel suggests two things to the understanding, namely the praise of Jacob which was assigned the name Israel because of his obedience to God, (see Gen. 32:28) being raised from lower things to higher, heavenly, divine and intelligible things; and the accusation of his seed since the exodus from Egypt, which could never be appeased, a people always provoking. He therefore gave them the name Israel from both these things: on the one hand, shame, because they did not obey God as their ancestor had done; on the other hand, ruin, because they left Egypt and were not preserved to the promised inheritance. The remembrance of both, effected through the name, will on the one hand provide zeal, and on the other will cause imitation to flee from like destruction, by attention to what will be said. This discourse is moreover full of greater bluntness, not because it feared before, but because, being harsh and bold, those others would not have endured. From this beginning of that account Peter effects a turning back to them through the preface, saying, “let this be known to you, and give heed to my words” (Acts 2:14); but here he does not need such a construction. For I did not act gladly, but the sign of the lame man turned them all back, and filled them with fear and astonishment. See how by striking aside the glory about them through the signs he speaks nothing great about himself, since he humbles himself concerning the great deeds accomplished by him, thereby drawing the hearer more. Therefore, having despised human glory themselves, they rather glorified themselves, showing that what happened was not human but divine.
" As by our own power ." Note the saying, that he says he was healed not by human power but by divine. Therefore the Nazarene is God, whose name healed him.
Acts 3:13-15 The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered up and denied in the presence of Pilate, when he decided to release him. But you denied the Holy and Righteous One and asked that a murderer be granted to you; you killed the Author of life, whom God raised from the dead, of whom we are witnesses.
Peter remains still among the more humble, those around him and concerning Christ: concerning themselves, as if to say, not to perform miracles by their own private power; concerning Christ, to add the child; for it is not the self-glorified one who receives an addition of glory. Having humbled both himself and Christ, he raises the boldness of the Jews against Christ, and no longer overshadows as before. He does this wishing rather to lead them on. For insofar as he showed them guilty, so much the more did this become so.
Through the words, “ whom you delivered up and denied ,” there are two crimes. For to Pilate they delivered him to be killed, saying, “It is not lawful for us to put anyone to death;” (Jn. 18:31) and they denied him, crying out, “We have no king but Caesar.” (Jn. 19:15) Yet even with Pilate being a Greek, having neither seen a sign from Christ nor heard prophets concerning Christ, and although he wished to release him, they themselves beheld Christ performing miracles, and, having stood as witnesses to the prophets’ declarations concerning him, they would not endure it.
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)
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.
Acts 3:16a And by the faith of his name, this one whom you behold and know, he established his name;
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.
Acts 3:16b And his faith gave him this completeness in the presence of all of you.
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.
Acts 3:17-20a And now, brothers, I know that in ignorance you acted, as did your rulers. But the God who foretold by the mouth of all his prophets that his Christ would suffer, therefore fulfilled it. Repent therefore and turn back, so that your sins may be blotted out; that times of refreshing may come from the presence of the Lord.
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.
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 .
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.
Acts 3:20b-21 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.
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]
" 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 2 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.
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.
Acts 3:22-23 Moses said to our fathers: “The Lord your God will raise up for you a prophet from among your brothers, like me; you shall listen to him in everything he tells you. And it shall be that every soul that does not listen to that prophet shall be utterly destroyed from the people.”
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 Pharoh 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.
Acts 3:24 And all the prophets from Samuel onward, and those who spoke thereafter, announced and foretold these days.
This also must be implied here: To our fathers , as the sense may be: All likewise, as many as have spoken to our fathers .
Acts 3:25-26 You are the descendants of the prophets and of the covenant which God made with our fathers, saying to Abraham, “And in your seed all the families of the earth shall be blessed.” To you first God, having raised up his child Jesus, sent him, blessing you by turning each of you away from your wickedness.
“ 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 .
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Translator notes for Acts chapter 3.
1. This likely references Josephus's historical accounts regarding the Second Temple's construction, specifically highlighting a remnant or structure that survived the destruction of Solomon's Temple by Nebuchadnezzar in 586 BC. Cyrus the Great permitted the rebuilding of the temple following his conquest of Babylon.
2. The Greek words λαβὼν and ἔλαβεν are both inflections of the verb λαμβάνω, which means "to take" or "receive". The primary difference between them lies in their grammatical form, one is a participle and the other is a verb, changing how they function in a sentence. λαβὼν: This is the Aorist Active Participle, Nominative, Masculine, Singular. It translates as "having taken" or "taking". It describes an action performed by the subject, often preceding the main action of the sentence. ἔλαβεν: This is the Aorist Active Indicative, 3rd Person, Singular. It translates as "he/she/it took" or "he/she/it received". It is the main verb of the sentence, acting as the finite action.