The miracle upon the lame man, followed by the conversion of many.
A miracle, and a Sermon of Peters to the people, shevving that IESVS is Christ, and exhorting them to faith in him and penance for their sinnes, and so they shal haue by him (in Baptisme) the Benediction which was promised to Abraham.
1Now Peter and John went up into the temple at the ninth hour of prayer.Pietro, e Giovanni salivano al tempio sulla nona, ora di orazione.AND Peter and Iohn vvent vp into the temple, at the ninthe houre of praier.Petrus autem et Joannes ascendebant in templum ad horam orationis nonam. 2And a certain man who was lame from his mother’s womb was carried: whom they laid every day at the gate of the temple, which is called Beautiful, that he might ask alms of them that went into the temple.E veniva portato un certo uomo stroppiato dalla nascita: il quale posavano ogni giorno alla porta del tempio chiamata la Speciosa, perché chiedesse limosina a que', che entravan nel tempio.And a certaine man that vvas lame from his mothers vvombe, vvas caried: vvhom they laid euery day at the gate of the temple, that is called Specious, that he might aske almes of them that vvent into the temple.Et quidam vir, qui erat claudus ex utero matris suæ, bajulabatur: quem ponebant quotidie ad portam templi, quæ dicitur Speciosa, ut peteret eleemosynam ab introëuntibus in templum. 3He, when he had seen Peter and John, about to go into the temple, asked to receive an alms.Questi avendo veduto Pietro, e Giovanni, che stavan per entrare nel tempio, si raccomandava ad essi per aver limosina.He, vvhen he had seen Peter and Iohn about to enter into the temple, asked to receiue an almes.Is cum vidisset Petrum et Joannem incipientes introire in templum, rogabat ut eleemosynam acciperet. 4But Peter with John, fastening his eyes upon him, said: Look upon us.E Pietro fissamente miratolo con Giovanni, disse: Volgiti a noi.But Peter vvith Iohn looking vpon him, said, Looke vpon vs.Intuens autem in eum Petrus cum Joanne, dixit: Respice in nos. 5But he looked earnestly upon them, hoping that he should receive something of them.E quegli guardavagli attentamente, sperando di ricevere da essi qualche cosa.But he looked earnestly vpon them, hoping that he should receiue some thing of them.At ille intendebat in eos, sperans se aliquid accepturum ab eis. 6But Peter said: Silver and gold I have none; but what I have, I give thee. In the name of Jesus Christ of Nazareth, arise and walk.Ma Pietro disse: Io non ho nè argento, nè oro: ma quello, che ho, te lo do: Nel nome di Gesù Cristo Nazareno alzati, e cammina.But Peter said, Siluer and gold I haue not, but that vvhich I haue, the same I giue to thee: In the name of IESVS CHRIST of Nazareth arise, and vvalke.Petrus autem dixit: Argentum et aurum non est mihi: quod autem habeo, hoc tibi do: in nomine Jesu Christi Nazareni surge, et ambula. 7And taking him by the right hand, he lifted him up: and forthwith his feet and soles received strength.E presolo per la man destra, lo alzò, e in un attimo se gli consolidarono gli stinchi, e le piante de' piedi.And taking his right hand, he lifted him vp, and forthvvith his feete and soles vvere made strong.Et apprehensa manu ejus dextera, allevavit eum, et protinus consolidatæ sunt bases ejus et plantæ.
8And he leaping up, stood and walked and went in with them into the temple, walking and leaping and praising God.E si rizzo d'un salto, e camminava: ed entrò con essi nel tempio, camminando, e saltando, e lodando Dio.And springing he stoode, and vvalked: and vvent in vvith them into the temple vvalking, and leaping, and praising God.Et exiliens stetit, et ambulabat: et intravit cum illis in templum ambulans, et exiliens, et laudans Deum. 9And all the people saw him walking and praising God.E tutto il popolo lo vide, che camminava, e lodava Dio.And al the people savv him vvalking and praising God.Et vidit omnis populus eum ambulantem et laudantem Deum. 10And they knew him, that it was he who sat begging alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.E lo conoscevano, che era quello, che si stava sedendo, e chiedendo la limosina alla porta Speciosa del tempio: e furono ripieni di stupore, ed erano fuori di se per quello, che era in lui avvenuto.And they knevv him, that, it vvas he vvhich sate for almes at the Specious gate of the temple: and they vvere excedingly astonied and agast at that had chaūced to him.Cognoscebant autem illum, quod ipse erat qui ad eleemosynam sedebat ad Speciosam portam templi: et impleti sunt stupore et extasi in eo quod contingerat illi. 11And as he held Peter and John, all the people ran to them, to the porch which is called Solomon’s, greatly wondering.E mentre egli teneva stretti Pietro, e Giovanni, tutto il popolo stupefatto corse verso di loro nel portico detto di Salomone.And as he held Peter and Iohn, al the people ranne to them vnto the porche vvhich is called Salomons, vvondering.Cum teneret autem Petrum et Joannem, cucurrit omnis populus ad eos ad porticum quæ appellatur Salomonis, stupentes. 12But Peter seeing, made answer to the people: Ye men of Israel, why wonder you at this? Or why look you upon us, as if by our strength or power we had made this man to walk?Lo che avendo veduto Pietro, rispose al popolo: Uomini Israeliti, perché vi maravigliate voi di questo, o perché tenete gli occhi sopra di noi, quasiché per virtù, o per potestà nostra abbiam fatto si, che costui cammini?But Peter seing them, made ansvver to the people, Ye men of Israël, vvhy maruel you at this, or vvhy looke you vpon vs, as though by our povver or holines vve haue made this man to vvalke?Videns autem Petrus, respondit ad populum: Viri Israëlitæ, quid miramini in hoc, aut nos quid intuemini, quasi nostra virtute aut potestate fecerimus hunc ambulare ? 13The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, hath glorified his Son Jesus, whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released.Il Dio di Abramo, e di Isacco, e di Giacobbe, il Dio de' padri nostri ha glorificato il suo Figliuolo Gesù, il quale voi avete tradito, e rinnegato davanti a Pilato, quando questi avea giudicato di liberarlo.The God of Abraham, and the God of Isaac, and the God of Iacob, the God of our fathers hath glorified his sonne IESVS, vvhom you in deede deliuered and denied before the face of Pilate, he iudging him to be released.Deus Abraham, et Deus Isaac, et Deus Jacob, Deus patrum nostrorum glorificavit filium suum Jesum, quem vos quidem tradidistis, et negastis ante faciem Pilati, judicante illo dimitti.
14But you denied the Holy One and the Just: and desired a murderer to be granted unto you.Ma voi rinnegaste il santo, e il giusto, e chiedeste, che fossevi dato per grazia un omicida:But you denied the holy and the iust one, and asked a mankiller to be giuen vnto you.Vos autem sanctum et justum negastis, et petistis virum homicidam donari vobis: 15But the author of life you killed, whom God hath raised from the dead: of which we are witnesses.Ma l'autore della vita voi lo uccideste, cui Dio risuscitò da morte, di che siamo noi testimoni.but the authour of life you killed, vvhom God hath raised from the dead, of vvhich vve are vvitnesses.auctorem vero vitæ interfecistis, quem Deus suscitavit a mortuis, cujus nos testes sumus. 16And in the faith of his name, this man, whom you have seen and known, hath his name strengthened. And the faith which is by him hath given this perfect soundness in the sight of you all.E mediante la fede nel di lui nome quest'uomo, che voi vedete, e conoscete, lo ha fortificato il di lui nome: e la fede, che vien da lui, ha dato a costui questa perfetta salute a vista di tutti voi.And in the faith of his name, this man vvhom you see and knovv, his name hath strengthened: & the faith vvhich is by him, hath giuen this perfect health in the sight of al you.Et in fide nominis ejus, hunc quem vos vidistis et nostis, confirmavit nomen ejus: et fides, quæ per eum est, dedit integram sanitatem istam in conspectu omnium vestrum. 17And now, brethren, I know that you did it through ignorance: as did also your rulers.Or io so, fratelli, che lo avete fatto per ignoranza, come anche i vostri capi.And novv (brethren) I knovv that you did it through ignorāce, as also your princes.Et nunc, fratres, scio quia per ignorantiam fecistis, sicut et principes vestri. 18But those things which God before had shewed by the mouth of all the prophets, that his Christ should suffer, he hath so fulfilled.Ma Dio così ha adempito quello, che per bocca di tutti i profeti avea predetto, dover patire il suo Cristo.But God vvho foreshevved by the mouth of al the prophets, that his CHRIST should suffer, hath so fulfilled it.Deus autem, quæ prænuntiavit per os omnium prophetarum, pati Christum suum, sic implevit. 19Be penitent, therefore, and be converted, that your sins may be blotted out.Fate adunque penitenza, e convertitevi, perché siano cancellati i vostri peccati.Be Penitent therfore & conuert, that your sinnes may be put out.Pœnitemini igitur et convertimini, ut deleantur peccata vestra:
20That when the times of refreshment shall come from the presence of the Lord, and he shall send him who hath been preached unto you, Jesus Christ.Onde venga il tempo della consolazione dalla faccia del Signore, ed egli mandi quel Gesù Cristo, il quale fu a voi predicato,that, vvhen the times shal come of refreshing by the sight of our Lord, and he shal send him that hath been preached vnto you IESVS CHRIST,ut cum venerint tempora refrigerii a conspectu Domini, et miserit eum qui prædicatus est vobis, Jesum Christum, 21Whom heaven indeed must receive, until the times of the restitution of all things, which God hath spoken by the mouth of his holy prophets, from the beginning of the world.Il quale conviene, che ricevuto sia nel cielo sino ai tempi della restaurazione di tutte le cose, del che ha Dio parlato pia tempo per bocca de' suoi santi profeti;vvhom heauen truely must receiue vntil the times of the restitution of al things, vvhich God spake by the mouth of his holy prophets from the beginnīg of the world.quem oportet quidem cælum suscipere usque in tempora restitutionis omnium quæ locutus est Deus per os sanctorum suorum a sæculo prophetarum. 22For Moses said: A prophet shall the Lord your God raise up unto you of your brethren, like unto me: him you shall hear according to all things whatsoever he shall speak to you.Imperocché Mosè disse: il Signore Dio vostro farà a voi sorgere uno trai vostri fratelli, profeta come me, a lui presterete fede in tutto quel, che vi dirà.Moyses in deede said, That a prophet shal the Lord your God raise vp to you of your brethren, as my self: him you shal heare according to al things vvhatsoeuer he shal speake to you.Moyses quidem dixit: Quoniam prophetam suscitabit vobis Dominus Deus vester de fratribus vestris, tamquam me: ipsum audietis juxta omnia quæcumque locutus fuerit vobis. 23And it shall be, that every soul which will not hear that prophet shall be destroyed from among the people.Chiunque poi non ascolterà questo profeta, sarà scancellato dal popolo.And it shal be, euery soule that shal not heare that prophet, shal be destroied out of the people.Erit autem: omnis anima quæ non audierit prophetam illum, exterminabitur de plebe. 24And all the prophets, from Samuel and afterwards, who have spoken, have told of these days.E tutti i profeti, che hanno parlato da Samuele in poi, hanno predetti questi giorni.And al the Prophets from Samuël and aftervvard that haue spoken, told of these daies.Et omnes prophetæ, a Samuel et deinceps, qui locuti sunt, annuntiaverunt dies istos.
25You are the children of the prophets and of the testament which God made to our fathers, saying to Abraham: And in thy seed shall all the kindreds of the earth be blessed.Voi siete i figliuoli de' profeti, e del testamento stabilito da Dio co' padri nostri, allorché disse ad Abramo: E nel tuo seme saran benedette tutte le famiglie della terra.You are the children of the Prophets and of the testament vvhich God made to our fathers, saying to Abraham, And in thy seede shal al the families of the earth be blessed.Vos estis filii prophetarum, et testamenti quod disposuit Deus ad patres nostros, dicens ad Abraham: Et in semine tuo benedicentur omnes familiæ terræ. 26To you first, God, raising up his Son, hath sent him to bless you: that every one may convert himself from his wickedness.Per voi primariamente Dio risuscitato avendo il suo Figliuolo, lo ha mandato a benedirvi: affinchè si converta ciascheduno dalle sue iniquità.To you first God raising vp his sonne, hath sent him blessing you: that euery one should conuert him self from his naughtines.Vobis primum Deus suscitans filium suum, misit eum benedicentem vobis: ut convertat se unusquisque a nequitia sua.
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Witham
To the temple. Though the Jewish ceremonies were shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer. (Witham)
Menochius
The ninth hour, that is, about three in the afternoon. But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter. (Menochius)
The custom of praying three times in the day, is ancient among the Jews. Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his knees before the Lord. The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening. It is indeed not a precept, but a religious observation, to which she invites all her children. See St. Clement of Alexandria, Constit. lib. vii. Acts 24.; Tertullian, de Jejuniis, etc.
Haydock
In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation. At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer. The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day. They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end. (Haydock)
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about the year A.D. 33.
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Witham
Look upon us. St. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms. (Witham)
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Witham
But what I have, I give thee. Though St. Luke told us, (chap. 2:43.) that the apostles did many miracles and prodigies, yet this is the first specified. In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross. (Witham)
St. Bernard
This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man's feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, etc. (St. Bernard, Serm. xv. super Cant. propè medium.)
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Witham
As he held Peter and John. That is, kept close by them, and with them, out of joy and gratitude. (Witham)
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Peter seeing, made answer to the people. This is the second sermon, that is related, which, as St. Chrysostom, observes, was spoken publicly in the temple.
Witham
Why look you upon us? St. Peter, at the beginning takes care to give the glory to God. (Witham)
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Calmet
Who does not admire, in this second discourse of St. Peter, as well as in his first, the prudence and discretion, with which he blames the Jews? He reproaches them, but with such mildness, as not to offend them, and dispenses to them truths in proportion to their capacity to bear them; after the example of his master and Saviour, he sweetens the bitterness of the truth, by furnishing them with an excuse. They sinned through ignorance. (Calmet)
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Witham
The just one, and the holy one, even the author of life you killed: he that is the just one promised, the Messias, the Son of God, and true God. (Witham)
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Witham
You did it through ignorance, but such as could not excuse the chief of you. (Witham)
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The times of refreshment. The time of eternal rest and happiness, etc.
Witham
These words, you may be saved, must be understood, to make the sense complete. (Witham)
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Witham
Whom heaven indeed must receive, as also in the Protestant translation not contain: nor can any argument be drawn from hence, that Christ's body cannot be truly at the same time in the holy Sacrament, especially after a different manner. The true sense of these words is, that heaven is the place of Christ's abode, till the day of judgment, and that it was in vain for them to think that he would come to take possession of any temporal kingdom. (Witham)
Calmet
The restitution of all things. Jesus remains in heaven, till his second coming to judge the living and the dead. That is the great day, when every thing shall be finally settled, and restored to its proper order. He shall avenge the injuries done to God; restore peace to the afflicted just men of the earth, and justice to their persecutors. He shall exalt his Church, and himself receive the homage of adoration, from every tribe of men. (Calmet)
See 2 Peter 3:13. which text, together with what we read in this place, joins inseparably the last coming of Jesus Christ, with the universal re-establishment promised in both these passages, and completely excludes the Millennium, which some erroneously expect to take place between the accomplishment of the first and second of these events. See Bossuet's reflexions on the 20th chapter of the Apocalypse, where the errors of many Protestant writers, especially of Dodwell, are refuted. To shew that the error of the Millennium cannot be assigned as a general cause which impelled the primitive Christians to martyrdom, it will suffice to produce this decisive passage of St. Justin, who after Papias, was the first supporter of that system: speaking to Tryphon concerning this temporal kingdom, which Christ was to enjoy here below, in the re-established Jerusalem with the saints risen from the dead, for a thousand years, he says: "I have already confessed that many others, with myself, were of this opinion; ... but there are many others, and persons of sound faith, and exemplary conduct, who reject this opinion." (In dialog. cum Tryph. n. 84.)
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Witham
Moses said. He brings them this testimony of Moses concerning the Messias, to shew the punishment they deserve for not receiving him. (Witham)
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Pensées. xv
Which will not hear that prophet. St. Peter's argument is this. If disobedience to the ordinances of God by the voice of Moses, was punishable with death, how much more severe will be the punishment of those, who refuse obedience to the doctrines of Jesus, to whom all the prophets bore testimony, and whom the apostles then preached. How different is this system of submission to the teaching of the prophets, and apostles, from that libertinism, which undermines the whole fabric of religion, by taking away from the Church the power of commanding, and from the disciple the necessity of obeying. By what wonderful and progressive shades of light was the prediction of this great prophet made to man! From the fall of Adam, it was predicted, that the seed of the woman would crush the serpent's head. Many ages after, God manifested that from Abraham's loins the Redeemer should spring, "in whom all nations should be blessed." The promise is renewed to Isaac, and that he is to spring from his son, but not from Esau, but from Jacob; and of the twelve sons of Jacob, the posterity of Juda is to have the privilege of bestowing a Messias to the world, and the token of its accomplishment is, "the failure of the sceptre in the posterity of Juda." After a long series of events, and of ages, an humble shepherd is chosen in the tribe of Juda: he is led to the throne; and to this man, David, it is repeated, that from him the Messias shall spring, and that his kingdom shall have no end. The oracle is so explicit in the psalms of that king, and in the writings of successive prophets, that it not only expresses the race, the tribe, the family, but also the character of the mother, the place of his birth, the precise period of the event, the ministry, the power, the dignity, the circumstances of his death, the change of the covenant, and conversion of the world. The particular prophecies, in their accomplishment, were a visible earnest to the Jews of the accomplishment of the prophecies relative to the Messias. Hence Pascal very justly remarks: "The prophets mingle particular prophecies with those of the Messias; that the prophecies regarding the Messias may not be without proof, and that the particular prophecies may not be without effect." (Pensées. xv.)
These oracles, which during a period of four thousand years, have been delivered to the world, and which have been completely and visibly fulfilled, still exist in books, scrupulously preserved by the greatest enemies of Christ, and of his holy religion, and satisfactorily demonstrate Jesus Christ to be the great prophet, and the Christian religion to be the new covenant, which had been announced so many ages before, in so many different manners.
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Witham
You are the children ... to you first God raising up his Son. He gives them encouragement, that not only the promise of sending the Messias was made to them, but that he came, and is to be preached to them: and that the blessings of his coming are first offered to them. (Witham)
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This maketh for distinction of Canonical houres and diuersitie of appointed times to pray in Se• Annot. 〈…〉.
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•. That vvhich I haue.] Saincts doe miracles and the like, but by the power of God. This power of working miracles vvas in Peter, and Peter properly did giue this man his health, though he receiued that force and vertue of God, and in & by him executed the same. Therfore he saith, That vvhich I haue, I giue to thee. and the Heretikes are ridiculous that note here, a miracle done by Christ by the handes of the Apostles, to make the simple beleeue that they had no more to doe then a dead instrument in the workemans hand.
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12. By our povver.] When the Apostles remit sinnes, or doe any other miracles, they doe it not by any humane, proper, or natural power in them selues: but of supernatural force giuen them from aboue, to proue that the faith of Christ is true, and that he is God whom the Iewes crucified, in whose name and faith they worke, and not in their owne.
In the liturgy The Epistle vpō wenesday in Easter weeke.
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Concordance Luc. 23, 28.
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This faith was not the faith of the same man (for he looked onely for almes) nor a special faith of the Apostles owne saluatiō: but the whole beleefe of Christian Religion.
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〈Greek〉
Some Heretikes fouly corrupt this place, thus, Who must be conteined in heauen, of purpose (as they protest) to hold Christ in heauē, from the B. Sacramēt. Beza. As though his presēce there, drew him out of heauen. Neither cā they pretend the Greeke, which is word for word as in the vulgar latin, and as we translate.
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Concordance Deu. 18, 15.
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Concordance Gen. 22, 18. 26, 4.
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Tertullian † AD 220 On Prayer 25
… Holy Spirit into the congregated disciples took place at “the third hour.” Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house , for prayer’s sake “at the sixth hour.” The same (apostle) was going into the temple, with John, “at the ninth hour ,”
Tertullian † AD 220 On Modesty 21
… For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity,
St Cyprian of Carthage † AD 258 On the Lord's Prayer 35
35. But for us, beloved brethren, besides the hours of prayer observed of old,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.21
… And again in the same power of the Holy Ghost, Peter and John went up into the Temple at the hour of prayer, which was the ninth hour
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… 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.” (Recapitulation of
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… since even now, there is nothing else that causes the heathen to stumble, except that there is no love. “But,” saith some one, “they also urge against us the absence of miracles.” But not in the same way. “But where did the Apostles manifest their love?” Seest thou Peter and John inseparable from one another, and going up to the Temple? (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… In another passage, too, in the Acts of the Apostles, we are told as follows about the same time: “But Peter and John went up into the temple at the hour of prayer, the ninth hour.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… 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.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.9
… since, indeed, He had said to them, “Without me ye can do nothing.” When that lame man who sat at the gate rose up at Peter’s voice, and walked on his feet, so that men marvelled, Peter spoke to them to this effect, that it was not by his own power that he did this, but in the virtue of Him whom they slew.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… 2 .) He sought to receive alms, and he did not know who the men were. “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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… “He asked,” it is written, “to receive an alms.” ( v. 3 .) Their bearing marked them as certain devout and righteous men. [“And Peter fastening his eyes upon him, with John, said,” etc.] (
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Tertullian † AD 220 The Prescription Against Heretics 7
… 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,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… Let this put us to shame who fall back in our prayers. But observe, I pray you, Peter’s gentleness: for he said, “Look on us.” So truly did their very bearing, of itself, betoken their character. “And 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.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.3
… 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.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.62
… 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.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.25
… “Take neither gold nor silver nor money.” Whereby as with a sickle He cuts off the love of money that is ever growing up in human hearts. Peter also said to the lame man, who was always carried even from his mother’s womb: “Silver and gold have I none, but what I have give I thee. In the Name of Jesus Christ of Nazareth, arise and walk.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.4
31. Peter, again, when he healed Aeneas, said: “In the Name of Jesus of Nazareth, rise and walk.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
88. And the first of them said: “Silver and gold have I none.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.11
… he suffered shipwreck and the treasure was not lost; the ship was submerged and yet the freight floated. “But we have this treasure” he says. What kind of treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what nature, tell me? “in the name of Jesus Christ rise up and walk.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 86
… If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, “Silver and gold have I none; but what I have give I thee.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… “He asked,” it is written, “to receive an alms.” ( v. 3 .) Their bearing marked them as certain devout and righteous men. [“And Peter fastening his eyes upon him, with John, said,” etc.] ( v. 4, 5 .) And observe how John is everywhere silent, while Peter makes excuse for him also; “Silver and gold,” he says, “have I none.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… 32 .) Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, “Silver and gold have I none”; and again, that “they were all together.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… So do we also, because we know that this is the very goal of Christianity, continually discourse thereof. Nothing is more frigid than a Christian, who cares not for the salvation of others. Thou canst not here plead poverty: for she that cast down the two mites, shall be thine accuser. ( Luke xxi. 1 .) And Peter said, “Silver and gold have I none.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… for they not only released men of their diseases, but in giving the health they gave the strength also. Moreover, at that time they had given no proofs of their power, so that the man could not reasonably have been required to show his faith, as neither in the case of the lame man did they demand it. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… Do this also. For instance, if you be a physician, (give) your skill: for this also is a great matter. Can you by counsel? This (service) is much greater than all: this (alms) is better than all, or it is also more, by how much the gain it has is greater. For in so doing you put away not starvation, but a grievous death. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… Lo, I take up the plea in their defence. The chains were there, and the keepers within, and the prison shut, nowhere a wall broken through, all told the same tale: the man had been carried off: why dost thou condemn them? Had they wished to let him off, they would have done it before, or would have gone out with him. “But he gave them money?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… for this it was which also wrought the miracles. For it says, “in the Name of Jesus Christ rise up and walk.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… You will say, “How is it possible to become such as he was?” Do you then thoroughly desire it? Are you thoroughly anxious to become such? “Yes,” you will say. Well then, go the same way as he went and they that were with him. Now what way went he? One saith, ( 2 Cor. xi. 27 .) “In hunger, and thirst, and nakedness.” Another, (
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… For if thou wilt hear a voice from a living soul, hear Paul saying, “Having food and covering, we shall be therewith content:” ( 1 Tim. vi. 8 .) and “Godliness is great gain:” ( ib. 6 .) and, “The world is crucified unto me, and I unto the world.” ( Gal. vi. 14 .) Hear Peter saying, “Silver and gold have I none, but such as I have, give I thee.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 74
… xiii. 32 ), but here, “He shall glorify the Father”; for when the Son shall appear with great power, He who begat shall be glorified. But what is, “in My Name”? That which the Apostles said, “In the Name of Jesus Christ, arise and walk.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… viii. 20 .) And again He said to His disciples, “Provide neither gold, nor silver, nor two coats.” ( Matt. x. 9, 10 .) And Paul in writing said, “As having nothing and yet possessing all things.” ( 2 Cor. vi. 10 .) And Peter said to him who was lame from his birth, “Silver and gold have I none.” (
St Jerome † AD 420 The Letters of St. Jerome 22.32
… The widow of Zarephath, who with her sons expected to die the same night, went without food herself that she might feed the prophet. He who had come to be fed then turned feeder, for, by a miracle, he filled the empty barrel. The apostle Peter says: “Silver and gold have I none, but such as I have give I thee. In the name of Jesus Christ rise up and walk.”
St Jerome † AD 420 The Letters of St. Jerome 52.10
… Let us, therefore, think of His cross and count riches to be but dirt. Why do we admire what Christ calls “the mammon of unrighteousness”? Why do we cherish and love what it is Peter’s boast not to possess?
St Jerome † AD 420 The Letters of St. Jerome 123.15
… and yet they could speak of themselves as “having nothing and yet possessing all things.” “Silver and gold,” say they, “have we none, but such as we have give we thee: in the name of Jesus Christ of Nazareth rise up and walk.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 44.5
… Was that the night when the Holy Spirit came, and, filling all who were in one place, gave them the power of speaking in the tongues of every nation? Was it night when that lame man was made whole at the word of Peter, or rather, at the word of the Lord dwelling in Peter?
John Cassian † AD 435 The Conferences of John Cassian 13.16
… “Silver and gold have I none: but such as I have, give I unto thee. In the name of Jesus Christ of Nazareth, rise up and walk.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… How was it that in His name devils were cast out, sick persons were cured, dead men were raised? For the Apostle Peter says to that lame man who was sitting at the beautiful gate of the Temple: “In the name of Jesus Christ arise and walk.”
Pope St Leo I the Great † AD 461 Sermons 95
… Hence the blessed Apostle Peter, when he was going up into the temple, and was asked for alms by the lame man, said, “Silver and gold is not mine, but what I have that I give thee: in the Name of Jesus Christ of Nazareth, arise and walk
3:7
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… “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.” ( v. 5, 6 .) 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. And he took him by the right hand, and lifted him up.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 25.3
… For I would not have you judge of me by the age which began with my natural birth, but by that which began with my spiritual new birth. For as to the natural life, my age is that which the cripple, healed by the apostles by the power of their word at the gate Beautiful, had attained.
3:8
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… “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. “And immediately his feet and ankle bones received strength. And he leaping up stood, and walked.” (
3:9
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
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 ( ἐπεγίνωσκον ) that it was he which sat for alms at the Beautiful gate of the temple.” (
3:10
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… 9 .) 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. [“And they were filled with wonder and amazement at that which had happened unto him.”] Needs must it be believed that
3:11
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… [“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. (“And as he held Peter and John, all the people came together at the porch that is called Solomon’s, greatly wondering.” (
3:12
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.3
… Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up His Son, sent Him blessing you, that each may turn himself from his iniquities.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.17
… For this reason Peter also, when they had restored the lame man, and all were wondering at them, in order to restrain the people, and persuade them that they had exhibited nothing of this power of themselves, or from their native strength, says, “Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
But the apostles not so: rather in what way? The whole people being in amazement, they said, “Why give heed to us, as though by our own power or authority we had made him to walk?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
… that he attributes all to himself, saying, “Though all men shall be offended, yet will I not be offended;” and, “If I should die, I will not deny Thee” (when he should have said, If I receive the assistance from Thee);—yet after these things altogether the contrary, “Why do ye give heed to us, as though by our own power or holiness we had made him to walk?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… And there is a king of theirs, who thinks fit to die for the mere purpose of being accounted equal with the gods. But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man’s cure. “Ye men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… 11 .) 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. And when Peter saw them, he answered.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… (Recapitulation.) 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?” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 17 ): observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, “Why look ye on us, as though by our own power or holiness we had made him to walk,” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… We also are men of like passions with you.” ( v. 14, 15 .) See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, “Why gaze ye on us, as though by our own power or holiness we had made him to walk” (
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” (
St John Chrysostom † AD 407 Homilies on Philippians 5
… ii. 30 .) And “the king worshiped him, and commanded that they should offer an oblation.” ( Dan. ii. 46 .) Seest thou his humility? seest thou his excellent spirit? seest thou this habit of lowliness? Listen also to the Apostles, saying at one time, "Why fasten ye your eyes on us, as though by our own power or godliness we had made this man to walk? (
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… And this again he also says: “Lest any man should account of me above that which he seeth me to be, or heareth from me.” ( 2 Cor. xii. 6 .) And again hear Peter, when he healed the lame man, saying, “Why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… we also are men of like passions with you.” ( Acts xiv. 14, 15 .) Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, “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”? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… What can be equal to this authority? And if He doth it not by His own strength, what shall He have more than the Apostles, who say, “Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk?” (
John Cassian † AD 435 The Conferences of John Cassian 15.6
… “Men and brethren, why marvel ye at this, or why look ye on us as though by our own power or holiness we had caused this man to walk.”
3:13
Tertullian † AD 220 An Answer to the Jews 8
… 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;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… ii. 30 .) And again Joseph, “Do not interpretations belong to God?” ( Gen. xi. 8 .) And David, “When the lion and the bear came, in the name of the Lord I rent them with my hands.” ( 1 Sam. xvii. 34 .) And so likewise here the Apostles, “Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” (
3:14
St Hippolytus † AD 235 Expository Treatise Against the Jews 9
… 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.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.7.8
8. Concerning those calamities, then, that befell the whole Jewish nation after the Saviour’s passion and after the words which the multitude of the Jews uttered, when they begged the release of the robber and murderer, but besought that the Prince of Life should be taken from their midst,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… Pilate was desirous to let Him go; you would not, when he was willing. “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince (or Author) of Life: Whom God hath raised from the dead; whereof we are witnesses.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 35
… ( Acts xiv. 13, 14 .) And after they had set the lame man upright, when all with open mouths were gazing at them, they said, “Why look ye so earnestly on us, as though by our own power we had made this man to walk
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
To the like effect, in the Acts of the Apostles, the Apostle Peter designated the Lord Jesus as “the Author of life,” upbraiding the Jews for having put Him to death in these words: “But ye dishonoured and denied the Holy One and the Just, and desired a murderer to be granted unto you, and ye killed the Author of life.”
3:15
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.4
… Then, at last, He came on to death itself, that He might be “the first-born from the dead, that in all things He might have the pre-eminence,” the Prince of life,
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 8
… Why, Peter, who calls Christ a man capable of suffering, at once went on (
St Basil the Great † AD 379 De Spiritu Sancto 5
… Through Him all things have their continuance and constitution, for He created all things, and metes out to each severally what is necessary for its health and preservation. Wherefore to Him all things are turned, looking with irresistible longing and unspeakable affection to “the author”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.15
… What can be a greater sin than to crucify Christ? Yet even of this Baptism can purify. For so spake Peter to the three thousand who came to him, to those who had crucified the Lord, when they asked him, saying, Men and brethren, what shall we do ? For the wound is great. Thou hast made us think of our fall, O Peter, by saying, Ye killed the Prince of Life
St Gregory of Nyssa † AD 395 Against Eunomius 2.8
… dead,” so having in all things the pre-eminence, after that “all old things,” as the apostle says, “have passed away ,” He becomes the first-born of the new creation of men in Christ by the two-fold regeneration, alike that by Holy Baptism and that which is the consequence of the resurrection from the dead, becoming for us in both alike the Prince of Life
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
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” ( ch. ii. 24 ), so here he says, “And killed the Prince of Life.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… And he does not say, They made a complaint (against Him), ( ἐνέτυχον , al. ἐντυγχάνει ) but, “They desired, though having found no cause of death” (in Him), “that He should be slain. ( e ) Who appeared,” he says, “for many days to them that came up with Him from Galilee to Jerusalem.” ( Rom. xi. 2 .) Instead of
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.4
… And yet it was said to the Ephesian elders: “Feed the Church of God which He has purchased with His own Blood.” Finally how can we think that the Author of life was Himself deprived of life: And yet Peter says: “Ye have killed the Author of life.”
3:17
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… “In the presence,” he says, “of you all.” As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Yet nevertheless He not only bare these things, but even used every means to save and deliver from the appointed punishment those who did them. For He sent the Apostles also for their salvation, at least thou hearest them saying, that, “We know that through ignorance ye did it” (
3:18
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… xlv. 5 ); 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.” (
3:19
Tertullian † AD 220 On the Resurrection of the Flesh 23
… “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.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… “He hath so fulfilled,” he says. Do you see now how he refers everything to that source? “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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
Also, the converting our brethren from their wandering. For, it is said,
John Cassian † AD 435 The Conferences of John Cassian 20.8
… For eternal salvation is not only promised to the bare fact of penitence, of which the blessed Apostle Peter says: “Repent and be converted that your sins may be forgiven;” and John the Baptist and the Lord Himself: “Repent ye, for the kingdom of heaven is at hand:”
3:20
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… 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.” (
3:21
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
IV. Well, what is the second of their great irresistible passages? “He must reign,” till such and such a time…and “be received by heaven until the time of restitution,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… v. 4 .) 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.” ( v. 20 .) 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? “Whom the heaven must receive.” (
St Jerome † AD 420 The Letters of St. Jerome 84.7
… As, for instance, that, after many ages and one “restitution of all things,”
3:22
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 2
… and so God made man, after the image of God made He him.” And further, “In the image of God made He man.” And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
… But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.—“For Moses indeed said unto the fathers, A Prophet shall the Lord raise up for you:” “Him shall ye hear in all things that He shall speak unto you:” and having said, “All things which God hath spoken by the mouth of all His holy Prophets,” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 7
… “A Prophet shall the Lord raise up unto you of your brethren, like unto me; ( Deut. xvii. 15, 19 .) Him shall ye hear in all things whatsoever He shall command you. And it shall come to pass, that every soul which will not hear that Prophet shall be utterly destroyed .” (
3:23
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… Him shall ye hear in all things.” 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.” (
3:24
St Hippolytus † AD 235 On the Psalms 1
… 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.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… 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. “Yea, and all the prophets,” etc.: all this
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… 4 .) are the same with “the things which eye hath not seen, nor ear heard.” Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle saith (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 8
… and the Apostle (mentions) the rest of the prophets; for Peter declares, that all the prophets from Samuel knew Him, and proclaimed beforehand His coming afar off, when he says, “All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.” (
Anonymous The Teaching of the Apostles 24
24. The apostles further appointed: Let there be a Ruler over the elders who are in the villages, and let him be recognised as head of them all, at whose hand all of them shall be required: for Samuel also thus made visits from place to place and ruled.
3:25
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… just as in the other discourse he said, “Until He put His foes under His feet.” ( ch. ii. 35 .) The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment. “Like unto me,” he says. Then why are ye alarmed? “Ye are the children of the prophets” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —When He brought him out of his father’s house, and ordered him to come into Palestine, did He not say to him “I will bless them that bless thee, and curse him that curseth thee, and in thy seed
3:26
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… covenant which God made with our fathers, saying unto Abraham, ‘And in thy seed shall all the kindreds of the earth be blessed.’ Unto you first,” he continues, “God having raised up His Son ( τόν Παἵδα ) 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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… i. 21 .) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, “To you [God] having raised up His Son, sent [Him] to bless you” (
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1. And Peter and John. — The Greek text prefixes ἐπὶ τὸ αὐτὸ, that is, to the same place, that is, together, equally. But this pertains to the end of the preceding chapter, as I have already said: although Cajetan, Pagninus, the Zurich Bible and others refer this to chapter III, as if to say, Peter and John ascended into the temple together and equally; or, as Cajetan says, at the same time when namely those things were done which we heard in chapter II. St. Chrysostom notes the pairing of Peter and John, both here and in chapter VIII, 14, and in John XX, 3, as an indication of great union and friendship between them both, so that by their own example they might teach Prelates and heads of congregations unity and concord. For these two were the principal ones, and as it were the two eyes, not only of the Church, but also of the Apostles. Certainly they follow the institution of Christ, who sent the Apostles two by two to evangelize, Matthew X, 1 and Mark VI, 7. Let Religious follow this example, who should never go alone, but always with a companion, who might be a witness to their life and a helper; so much so that St. Thomas Aquinas was accustomed to call a Religious who went alone a solitary demon. For this among his other sayings is recorded by Castiglione in his Life. Ascended into the temple. — For the temple was situated in a high place on Mount Sion, so that it was visible to the whole city, to which therefore one ascended by steps, on which many believe the psalms were recited, which are therefore called Gradual psalms. For the temple is the house, both of God the Most High, and of prayer, by which we converse with God, and by which we ascend in mind to God. For prayer is the elevation of the mind to God: thus St. Chrysostom. Moreover, this temple was the court of the laity, not the Holy Place, much less the Holy of Holies: for into that only the Aaronic priests, into this only the high priest once a year had access. Learn here against heretics that prayer made in the temple is better than elsewhere, and this for five reasons. The first is that prayer in the temple is public invocation, praise and adoration of God before the whole Church, and therefore is greater and more honorable to God than that which is made elsewhere in solitude. The second is that in the temple God dwells as in His own house, and therefore there exhibits His presence and hears petitions, as Solomon prayed, III Kings VIII, and God promised him there, chapter IX, verse 3, saying: "My eyes and my heart shall be there all days." The third is because in the temple, on account of the gathering together, the prayers of one are aided by the prayers and merits of all present, and especially of the priest; who especially sacrifices for all present. Just as therefore a single coin not having just weight, if given to a creditor, is rejected by him; but if mixed with many others, is accepted and passes with the rest: so also the prayer of a solitary person, if it be lukewarm, wandering, negligent, is rejected by God; but if joined with many others that are fervent, by their force and as it were by their wings it is lifted up and flies to heaven to God. The fourth is that prayer made in temples is aided by the Saints, whose bodies are buried there. The fifth is that the same gives to others an example of praying and edifies others. Wherefore the fanatical heresy recently arisen in Holland is false, which condemns temples and public oratories, and teaches that the assemblies of the faithful and the Church should be gathered and celebrated nowhere except in private chambers, and there compels and celebrates its own, relying on poorly understood words of Christ against the Pharisees, who were ostentatious of their devotion, Matthew VI, 6: "But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret." For why did God command Moses to build so large a tabernacle and Solomon so magnificent a temple, promising that He would hear in it the prayers of himself and the faithful, III Kings, chapters VIII and IX, unless because He wished to be publicly worshipped and adored in it? Why did David, Christ, Peter and John so often ascend into the temple, unless for the sake of public prayer? Why from the time of the most pious Emperor Constantine have Emperors, Kings, Pontiffs in every century built so many basilicas, so many temples of such great size and magnificence as we see everywhere throughout the earth, unless so that the faithful gathered together in crowds might unanimously and openly invoke and praise God? — according to that of the royal Psalmist: "I will praise thee in the great Church, in a people much," that is, many, indeed very many, "I will praise thee." And that of Christ: "My praise is with thee in the great Church: I will pay my vows in the sight of them that fear him," Psalm XXI, 26. And that: "All ye nations, clap your hands, shout unto God with the voice of exultation. For the Lord is high, terrible, a great king over all the earth," Psalm XLVI, 1. Wherefore God is wont to avenge most terribly the violation or destruction of temples: indeed, even Gentile Historians relate many rare examples of those who fell into many grave calamities, because they did not show the reverence due to the temples of their false gods. Hence Socrates the Scholastic, lib. VII Hist., cap. XXII, wisely notes that the profanation of temples is a certain sign of the wrath of God, and of impending disaster to the commonwealth. Honor to God and His temples, so that by his example he may teach others to do the same. Theodosius the Emperor understood this well, who so venerated temples that he was unwilling to enter them with arms and diadem, but laid both at their doors, saying that he owed this reverence to those places, in which the divinity and majesty of the Lord shines forth more brightly. Thus it is related in the Council of Ephesus, cap. XXI. St. Gregory of Nazianzus, oration 19, praises his mother Nonna as so revering temples, "that her voice was never heard in them, that she honored the Holy place with silence, that she never turned her back to the venerable table, nor spat upon the divine pavement." For, as St. Augustine rightly says in the Rule, and it is related dist. XLII, can. 6: "In the oratory, besides the worship of prayer and psalmody, absolutely nothing else should be done, so that both name and works may constantly accord." For it is indeed called and is the house of prayer: therefore nothing else should be done there except to be occupied with prayer. St. Chrysostom, hom. 2 in epist. II to the Corinthians, at the end, speaking of the liturgy of the Church: "Some, he says, are so thoughtless, foolish and dissolute, that not only at that time when these things are done with catechumens, but also in those things which are done with the faithful, they stand and chatter. Hence all things are overturned, hence all things are lost, and indeed at that time when God was most to be appeased, we depart with Him more irritated." St. Maurice was occupied in the temple with such reverence and devotion, that he was never seen to sit, but always knelt, or stood with fearful and pale countenance. When asked the reason, he said: "Shall I not fear, shall I not tremble, knowing that I stand here before God?" Thus Severus in his Life. Indeed, all the Abyssinians, even the laity, however aged, never sit in the temple out of reverence, but kneel, or certainly stand leaning on staffs, if they are old or infirm; this grave men and the Abyssinians themselves assured me at Rome. Morally, St. Gregory of Nazianzus, in the Sentences: "Let this be a perpetual study for you, he says, that you build your mind as a temple for God: for thus you will have him as a spiritual statue in the innermost heart." The same Nazianzus prescribes the manner, in the Monastic writings, saying: Let God be the beginning and end of your actions, etc. If you are beneficent, you will imitate God. Make yourself kind, so that you may have God kind. See what is said at the end of the prophecy of Haggai. At the hour of prayer the ninth — which began at the third hour after midday, and ended in the evening and at the setting of the sun. For the Jews divided day and night into four parts and watches, namely into the first, third, sixth and ninth hour, and each they piously ordered from God and with prayers, according to that: "From you is the beginning, in you it shall end." For the faithful ought to order all their works from God and to end them in Him. Hence the Psalmist, although occupied with the cares of the whole kingdom: "Seven times, he says, in the day have I praised thee," Psalm CXVIII, verse 164; and the Jews, returning from Babylon, "read in the volume of the law of the Lord their God four times in the day, and four times they confessed and adored the Lord," says Esdras, lib. II, cap. IX, verse 3. Daniel also in Babylon "knelt down three times a day, and adored and gave praise before his God," Daniel, cap. VI, verse 10, where I have reviewed the reasons for this matter. Again the Psalmist, Psalm CXVIII, verse 62: "At midnight, he says, I rose to confess to thee." From which places it is clear, that there was a distinction of hours appointed for prayer before Christ among the Jews and the ancients, and that the Church rightly imitated the same, indeed does so more perfectly through the seven Canonical Hours; namely, first, in honor of the Holy Trinity, so that every third hour we may praise it, which we ought always to praise like the angels; but since the cares and necessities of body and life do not permit this, let us at least do it at the beginning of each hour, namely at the first, third, sixth and ninth, according to that in Lamentations, cap. II, verse 19: "Rise up, give praise in the night, in the beginning of the watches." Secondly, in thanksgiving for the benefit of creation. For in seven days God created all things, Genesis, cap. I. Thirdly, on account of the seven primary mysteries of redemption, which we commemorate at so many hours. For Christ was born and taken captive during the night hours. He was judged in the first hour, and rose again. In the third hour He was condemned, and sent the Holy Spirit at Pentecost. In the sixth hour He was crucified and ascended into heaven. In the ninth hour He died, and descended into limbo to free the fathers. In the evening He was taken down from the cross, and when all was completed, He was buried, which we commemorate at Compline: thus St. Cyprian, sermon On the Lord's Prayer; Tertullian, Against the Psychics, chapter X; St. Athanasius, sermon On Virginity. See Bellarmine and Navarrus, treatise On the Canonical Hours. Furthermore, among the Jews the hours of primary prayer were two, namely the first and the ninth, on account of the twofold continual sacrifice of the lamb, which they offered to Him, namely the morning sacrifice, which they immolated in the morning at the first hour, and the evening sacrifice, which they immolated at the ninth hour, concerning which I have spoken in Exodus chapter XXIX, verse 39. The Jews therefore gave both the beginning of the day and its end to God, through solemn adoration and sacrifice. The same, and much more so, it behooves Christians to do. Morally, learn here first, that piety obtains all things from God: because Peter ascended into the temple for the sake of piety and prayer, hence he merited to heal the lame man. Secondly, that one good work disposes and paves the way for another: thus here prayer paves the way for almsgiving, almsgiving for healing and miracle. For just as sin attracts and calls forth another, as pride envy, envy quarreling, quarreling bloodshed; so one virtue provokes another: for there is among virtues, equally as among vices, a mutual concatenation, and as it were a linking together: "Sleep brings sleep, and vigils beget vigils," as St. Dominic Loricatus says, as his Life has it. Thirdly, that all things succeed prosperously for the devout and those going to prayer, and God directs, furthers and exalts their affairs with wondrous providence. Finally, St. Peter teaches the faithful here, especially the Ecclesiastical, to observe the fixed times sanctioned by the Church for praying, and to discharge the hourly prayers at their appointed times, namely that they should read them not all together and conjointly, but separately at their respective hours and times, as much as is possible, and as much as the duties and occupations of each allow. For this reason they have been distinguished and distributed by the Church through the hours. In this matter the Most Illustrious Cardinal Bellarmine of pious memory excelled, who although he was occupied with so many studies, readings and consultations, was nevertheless accustomed to recite each one separately and at the time appointed by the Church, for example Matins at night, Prime at the first hour, Terce at the third hour, Sext at the sixth hour, None at the ninth hour. Blessed Peter Damian relates, in his epistle to Desiderius, abbot of Cassino, that St. Severinus, Archbishop of Cologne, appeared after his death to a certain cleric, and by the touch of his hand imparted to him such burning heat that the flesh flowed from his hand down to the bones, and said that he was relegated to the fires of Purgatory for this sole reason and fault: "Because," he said, "being placed in the royal court, I was greatly involved in imperial counsels, I did not discharge the offices of the Canonical synaxis through the distinct spaces of the hours. For in the morning, heaping all things together, I was free the whole day to attend to pressing business with undisturbed liberty. On account of this negligence of the hours, I bear the punishment of this burning." Baronius relates the same from Damian, tom. XI, in the year of Christ 1062, where however he rightly judges that Peregrinus should be read instead of Severinus, who was created Archbishop of Cologne in the year of the Lord 1021, and presided for 16 years. That great Sabbas the abbot, going to the Emperor Justinian on account of his affairs, and treating of these matters with him, hearing the third hour struck, immediately withdrew himself from the emperor to the stated prayers of that hour; and when his companion Jeremiah said this was unbecoming and uncivil, he answered: "The Emperor does his duty, we do ours;" thus his Life has it on the 5th of December.
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2. A man — forty years old, as it is said in chapter IV, verse 22. Lame. — There is no doubt that many others besides Peter and the Apostles were healed by them, says St. Chrysostom, and Luke sufficiently indicates this in chapter V, verse 12; yet he narrates the healing of this one man alone, both because it was more illustrious than the others, especially because it was done near the temple, where there was a multitude of people; and because on the occasion of it St. Peter made a speech to the multitude, by which five thousand were converted to Christ, as is evident from chapter IV, 4. Whom they laid daily at the gate of the temple. — From this it is clear that among the Jews, the poor and the sick and the lame begged at the doors of the temple, as happens at Rome and among Christians in many places; and this for four reasons: first, so that Christians, who rarely visit hospitals and prisons, might be moved to think of and give alms. Second, so that by almsgiving they might dispose themselves to prayer, and might know that they are beggars of God, and in turn might ask and receive alms from Him. Again, beggars teach us the manner of praying and a pious rhetoric, namely, to set forth our miseries to God affectionately, pitifully and loudly, and by celebrating His liberality and riches, to beg for help and grace as it were as alms. Whence St. Chrysostom, in the homily On Martyrs, which is in volume V, in the second order: "Prayers," he says, "are anticipated by prayers: those who hear the lame man begging are heard before they pray; nor does the lame man permit those whom he asks to pray unless he himself first receives what he desired." Third, so that they might be reminded of human misery and frailty, mindful that the same thing could happen to them as they see in beggars. We are all made of the same flesh, and born under the same law, bound by the same original sin and its penalties from birth. Let them therefore put aside their proud spirits and crests, and give thanks to God that He has not placed them in the lot of beggars. Fourth, so that the prayers of beggars might entreat, and they might know that they receive more from them than they give. Wherefore Christ says: "I say unto you, Make unto yourselves friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings," Luke chapter XVI, verse 9. Beggars therefore are the janitors of heaven, the chamberlains of God, the patrons rather than clients of the rich; thus St. Chrysostom, homily 28 to the People. Furthermore, at Antwerp and in many other well-ordered cities throughout Germany and Belgium, beggars are not permitted to besiege the doors of the temple; or to beg publicly, much less throughout the temple, lest they disturb those praying, lest they cause nausea and miscarriage in the infirm and pregnant, and lest bold and clamorous beggars snatch alms from other honest but timid and modest poor, and indeed become richer than those giving, as has sometimes been discovered. Wherefore they appoint public Almoners, who go about the temple and ask for alms, which they distribute to the needy through hospitals under their care, appropriately distributed according to each one's necessity and merit. This indeed, being more orderly, is also more wisely decreed, and was once decreed by the Council of Tours II, chapter V, and recently renewed at Milan by the blessed Charles Borromaeus. Which is called Beautiful — from beauty and comeliness. For this is the one which Josephus, in book XV of the Antiquities, chapter XIV, describes as the most beautiful among the ten gates of the court, which Baronius therefore, in the year of Christ 34, judges to be the one which the same Josephus calls the "Corinthian" gate, because it was made of Corinthian bronze, which was the most excellent and praised among the ancients, which, the same Josephus says, far surpassed the other gates enclosed and gilded with silver in beauty and honor, because it was clothed with thicker silver and gold, which indeed Alexander, the father of Tiberius, had poured into nine gates. Thus also Ribera, book I On the Temple, chapter XXXII. It is likely that this gate was not the middle one of the temple, namely of the court, as some wish, but the outermost; for although Josephus, in book VI of the War, chapter VI, somewhat indicates that the blind and lame could enter the temple of the laity, namely the court, yet it is not credible that they begged there, both because it was not fitting for the holiness of the place, and because that place was only for Jews and the clean, but the outermost was also for Gentiles and the unclean. Beggars therefore, so that they might ask alms both from Gentiles and the unclean, as well as from Jews and the clean, placed themselves before the outermost gate of the outermost court. And thus Adrichomius graphically depicts it as the outermost, before the court of the Gentiles, in the chorographical table of the city of Jerusalem; and he adds that this gate was the Eastern one, otherwise called Sur, otherwise called Seir; and was named Beautiful, because it was the greatest, highest and most beautiful of all the gates, through which also the principal entrance into the temple was. This gate, when it had collapsed, King Joatham restored it, II Paralipomenon chapter XXVII.
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3. Beginning to enter into the temple. — Why did they not rather perform this miracle at the exit after prayer, than at the entrance? There are various reasons: First, because at the entrance this lame man immediately meets the Apostles begging alms from them, which they therefore straightway gave to him, for he gives twice who gives quickly. Second, that by this beneficence they might prepare themselves for prayer, as I have already said. Third, that divine liberality, anticipating the prayers of the Apostles, might be shown. Thus St. Chrysostom expounds it, at the end of vol. I, in a certain sermon on chapter III of Wisdom: "O glorious merit of the Apostles," he says, "who work miracles in the temple before they themselves beseech the Lord; virtue is shown before prayer is sent forth to the Lord: effects anticipate prayers; virtues precede desires: nor is it waited for that vows be sent to the Lord; because the Lord himself acts before he is entreated." Asked. — "Because he saw them," says Chrysostom, "performing miracles, and judged them to be pious from their very appearance."
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4. Look upon us. — Peter commanded the lame man to look upon him: first, that he might stir up his attention to the future miracle; second, that he might raise and direct his hope, as if to say, Fix your eyes, hope and mind upon us, as if you were about to receive something new and great from us; third, that the lame man, looking upon himself, might see the manner of the miracle and know that it proceeded from him by invoking the name of Jesus, and consequently might hear that: "In the name of Jesus Christ of Nazareth, rise up and walk"; and by faith, having grasped the right hand offered to him, might be raised up and healed: wherefore he ought to attribute the miracle to Christ and give him thanks, and believe in him, and profess and celebrate the same before others. Morally: Peter taught how powerful is even the mere look of the Saints. For just as the basilisk by its look kills those whom it beholds, so the Saints by their look inspire virtue, grace and God's blessing upon those whom they regard. For this reason St. Chrysostom, in chapter I and the last of Romans, writes that St. Paul is so diligent in greetings, because the greeting of the Saints alone is efficacious and powerful to bring salvation, as the blessed Virgin, greeting Elizabeth, sanctified her with her child. Whence she herself exclaimed: "Whence is this to me, that the mother of my Lord should come to me? For behold, as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy," Luke I, 43. Truly St. Ambrose, explaining that passage of Psalm CXVIII, "They that fear thee shall see me, and shall be glad": "It is precious," he says, "to see a just man: for to many the look of the just is an admonition of correction, but to the more perfect it is joy." And soon after: "The look of the just heals, and the very rays of his eyes seem to infuse a certain virtue into those who desire faithfully to see him." Thus the mere look of St. Francis moved those who beheld him and inflamed them to love God and heavenly things, says St. Bonaventure in his Life. The same is testified of St. Dominic, St. Francis Xavier, and the blessed Aloysius Gonzaga in their Lives.
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6. Silver and gold have I none. — The Apostles were poor in wealth, and therefore rich in sense, spirit and faith, as St. James says, chapter II, 5. Hear the Nazianzen, oration 27 On the Love of the Poor: "Peter so prescribed for himself a manner of living in poverty, that he drove away hunger with lupines." Lupines are bitter and wild peas. Most excellently St. Ambrose on that passage of Psalm CXVIII, 57, "Thou art my portion, O Lord": "He to whom, says he, God is his portion, has become the possessor of all nature, namely a certain lord together with the Lord." He declares this by the example of St. Peter, who, because he left all things and followed the Lord, he too merited to be lord of nature; for to a lame beggar he said: "What I have I give thee: In the name of Jesus Christ, arise and walk." Behold Peter under the name of Christ as it were one Christ, and therefore became lord of all things, who repaired the damages of nature. How therefore could he feel the damages of nature?" Thus rightly said St. Chrysostom: "The poor man's field is the rich man's purse." And St. Augustine, sermon 28 On the Words of the Apostle: "Let not thy poverty displease thee; nothing richer can be found in it. Dost thou wish to know how wealthy it is? it purchases heaven. With what treasures can it be compared, what do we see granted to poverty?" Hence also John Climacus, step 17, asserts that a poor monk is lord of the world, and because he cast his care upon God, in him through faith he possesses all things and peoples as servants. For "the Lord hath heard the desire of the poor, thine ear hath heard the preparation of their heart," Psalm IX. St. Augustine continues: "To God the man destitute of gold is rich; He bestows virtues and confers graces." And above: "The profession of poverty is a testimony of virtue to follow. Whence the Apostle spoke: Having nothing, and possessing all things. He who hath not gold, hath faith, hath virtue. Let us see what else shines more brightly. Gold, which no one holds safely, except he who always hides it? Gold, which shines to the ruin of the Lord? Gold, which is sought in darkness, guarded in darkness? Gold, whose seeking hath the damned, whose love made Judas? Gold, which in the avaricious mind is preferred to Christ? whose grievous acquisition is a burdensome possession." These and many more things St. Augustine scattered throughout that passage. St. Ambrose gives another reason, book X, epistle 82: "He glories, says he, in poverty, as if he truly flees contamination." As if to say: Contamination was to St. Peter, wealth; glory, want: this he wished in a certain way to display, that he wished utterly to hide. Certainly Jacob, poor and a stranger in Egypt, was so abundant that he imparted to his sons the blessings of all good things, Genesis XLIX, 2. Concerning which matter St. Ambrose, book II On Jacob and the Blessed Life, chapter IX: "Who, says he, is so rich in the kingdom, as he was in a foreign place? Finally he blessed kings. Nor was it undeserved that he was not poor, who needed nothing; he was not poor, who did not think himself poor. And who would call poor him in comparison with whom the world was not worthy?" I have read the lives of many Saints, and I have discovered that those alone excelled in the abundance and weight of miracles, who excelled in poverty and austerity of life, as if the gift of miracles were fittingly decreed by God as its reward and recompense: such were St. Bernard, St. Dominic, and three St. Francis, namely of Assisi, of Paula and Xavier, who being most poor in India raised 25 dead, to say nothing of others. I have read from grave authors that St. Thomas Aquinas, when he had come to Pope Innocent IV, in whose presence by chance a great quantity of coined gold was being counted, and the Pontiff had said to him: "Do you see, Thomas, that the Church can no longer say, as once when it first began, 'Silver and gold I have none'?" — answered modestly: "This must be admitted, Holy Father; but the Church also cannot now say, as the primitive Church, to the lame man: 'Rise up and walk, be thou whole.'" And yet it is certain that the Church may lawfully and usefully, indeed necessarily, possess monies and lands, as Bellarmine demonstrates learnedly against John Wycliffe, vol. I, book I On the Clergy, cap. XXVI. But God according to the exigency of things and times has most wisely distributed His gifts in such a way that the Church, being poor at first, shone forth with miracles for the conversion of the unfaithful: those being converted, no longer needing miracles, she defended her right and dignity by the riches and gifts of the faithful: and indeed to certain eminent saints in her, especially Pontiffs devoted to poverty, He granted the grace of miracles, as to St. Martin, who besides other things raised three dead to life, of whom the Church sings: "Martin, this poor and humble man, enters heaven rich," etc. And to St. Gregory, whose life and miracles John the Deacon wrote in four books: but he also, though rich in property, was nevertheless poorest in spirit; and so his patrimony, which was very ample, and when he became Pontiff all the revenues and riches of the pontificate, he poured out in alms, by which he fed and sustained all the poor of Rome and throughout all Italy, indeed in the holy land and other provinces, truly as a father of the poor. Now that which I have, this I give to thee. — That is to say, The power of working miracles which I have, I apply to thee, and through it I give thee health. For Peter had this power permanent, not through a habit (for no habit can be given which would physically work any miracles), but in the manner of a habit: for he had the assistance of God in the manner of a habit, so that through His omnipotence prepared for him, as often as he wished, so often he would work a miracle. God therefore and God's power Peter had as it were in his hand, and through it he was as it were omnipotent. Behold what the friendship and holiness of God effects! Behold how God communicates Himself and all His things to the Saints! Peter therefore says: "That which I have, this I give to thee," that is to say, as Ambrose says, on that passage of Psalm CXVIII, 57, My portion, O Lord: "My portion is Christ. In my portion I am rich; in my portion I am powerful. How could Peter feel the losses of his portion, he who repaired the losses of nature?" Indeed he is happier who possesses God than he who possessed all nature: for the latter often suffers his losses, the former none. Whence St. Ambrose adds concerning him who possesses God: "Thy portion," he says, "is not dried up by drought, not washed away by rain, not burned by cold, not shattered by tempest. It is more excellent than earthly portions can equal." Morally: St. Peter teaches here that we should be liberal in communicating the gifts received from God: for this reason they are communicated by God. Wherefore let each one give what he has. He who has riches, let him give riches; he who does not have them, let him extend his hand, let him give his tongue, by consoling, teaching, etc.; let him extend his heart by compassion, by praying, etc. "Be merciful to the wretched, O God," says Nazianzen, oration 27, so that in turn you may merit God, and He may be to thee God, that is, beneficent and liberal. Wherefore rich misers are unlike to Peter and God, who, as Jerome says, to Eustochium, On the Keeping of Virginity, cap. XIV: "Although they are silent in speech, they speak in deed: I have not faith and mercy; but that which I have, silver and gold, I do not give to thee." In the name of Jesus Christ, — who, namely, is Christ the Messiah promised to the Jews. Nazarene, — namely, one sprung from Nazareth, a small town, whom therefore the Jews called by contempt a Nazarene, indeed they prefixed this title to his cross: "Jesus of Nazareth, King of the Jews." Wherefore God now exalts him thus humiliated, and in the name of the Nazarene heals thee and restores to thee the bloom of youth and the vigor of thy limbs. For Nazarene in Hebrew is the same as flourishing, and making flourishing. Such Christ became through the resurrection, according to that of Psalm XXVII, 7: "My flesh hath flourished again."
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7. Immediately. — So that it might appear to be instantaneous, and therefore not a natural and medicinal, but a divine healing. This sudden healing was a symbol of our resurrection, which will happen in a moment. Whence St. Augustine, homily 28 On the Words of the Apostle: "A testimony, he says, of swift resurrection, is the swiftness of rising from weakness in a moment, in the twinkling of an eye, at the last trumpet." Peter performed this miracle in the year 34 of Christ, the same year in which Christ suffered on Good Friday, rose again at Easter: whence on the fortieth day he ascended into heaven, and on the fiftieth day at Pentecost he sent the Holy Spirit: for shortly after Pentecost, of which the preceding chapter speaks, Peter performed this first miracle of his. Luke therefore here recounts the fruits of the passion of Christ, and its effects. And his feet and ankle bones were strengthened, — namely the legs and shins, for by these as it were by bases the mass of the body is supported, says Lyra. And the soles. — In Greek σφυρά, which Beza translates "malleoli," that is the bones projecting near the ankles: but coldly; for σφυρόν means the whole foot, so that it is distinguished from the shin. Whence σφυρόω means the same as to shoe, and εὔσφυρος, "well shod." Therefore Pagninus and the Zurich Bible less correctly translate σφυρά as "ankles." Better do Our translation and the Syriac translate "soles," namely feet, upon which the whole body stands; which in paralytics, with watery humor flowing into them, are dissolved, in the lame are contracted, weak and infirm. Mystically: this lame man raised up by Peter signifies the Jews, whom Peter, as it were souls limping, brought to faith by this healing miracle, says Nyssen, oration On St. Stephen. And St. Ambrose, sermon 2 On the Praises of St. Peter and Paul, teaches that St. Peter merited to perform first a miracle in the strengthening of the feet of the lame, so that he might show himself to be the foundation of the Church: "So that, he says, as in the Church faith contains the foundation, so also in man he might strengthen the foundations of the members (which are the feet); so that now not timidly, nor weakly could he walk upon the rock of the Church, but robustly and strongly." For which reason St. Peter often performed this miracle in the lame. It is memorable what we read in the life of St. Edward, king of England, written by Aelred, who flourished in the year of the Lord 1164, namely that a certain man contracted in both feet, sent by St. Peter to St. Edward, so that he might tell him that he would be healed if Edward, having placed him upon his shoulders, would carry him to the temple of St. Peter. Wherefore Edward immediately did this, and thus restored to him complete health and the ability to walk. Moreover St. Peter had revealed to the contracted man that he wished Edward to be his companion in this miracle, as one very devoted to him: for he had made a vow to visit the threshold of St. Peter in Rome; but he changed the vow by command of the Pontiff, at the petition of the English, into this temple, which he built in honor of St. Peter. Tropologically: those limp who now incline to vice, now to virtue, now to faith, now to heresy, whom Peter strengthens, that is the Pastor and Prelate by the power of the word and grace of Christ, Hebrews XII, 13. For this limping is dangerous, as bordering on extreme ruin, and greatly injurious and hateful to God. For it joins God with the demon, and opposes him to God as it were a rival, indeed prefers him to God. Wherefore Elias, III Kings XVIII, 21, says to the people: "How long do you halt between two sides? If the Lord be God, follow him; but if Baal, then follow him." And Joshua, last chapter, 19: "You cannot serve the Lord: for he is holy and strong, and jealous, and will not forgive your sins, etc. You are witnesses against yourselves, that you have chosen you the Lord, to serve him." And Moses, Deuteronomy XXXII, 16: "They provoked him with strange gods, and with abominations they moved him to wrath." And verse 39: "See that I alone am, and there is no other God besides me." And Christ, Matthew VI, 24: "No man can serve two masters, God and mammon." And Paul, II Corinthians VI, 14: "Be not unequally yoked with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial?" Thus the Politicians in the Republic join heretics with Catholics, and thus they overturn both faith and the Republic itself. Such were the Cutheans, or Samaritans, transferred from Assyria into Samaria, who worshipped the God of Israel, and at the same time the Gods of the Assyrians, IV Kings XVII, 33. Such are as it were chameleons; for according to the variety of places and persons they conform themselves to all, they speak heretically with heretics, catholically with Catholics, they simulate piety and chastity with the pious and chaste, they utter impious and unchaste things with the impious and unchaste; they flatter those present, they lacerate the absent; they are bilingual, trilingual, indeed omnilingual. They sit on two seats, indeed on all: they have unstable faith, and therefore none. Truly our Frusius concerning such great variety of sects of this age: "Why now is one faith played upon so many strings?" Such was Proteus, Julian the Apostate; Nazianzen says, oration Against him, who with Constantine and Christians was Christian, with Gentiles a Gentile; now cloaked, now togaed; more versatile than a wheel, obtaining the mind of a polyp; two-headed like an amphisbaena; uncertain like a mule; more inconstant than the Euripus, more changeable than the moon, more mobile than a ball, more various than the hydra. Excellently Cassian, Collation 6, chapter XII: "The mind of the just, he says, ought not to be like wax, which always yielding to the character of those marking it, is formed according to its shape and image, etc.; but rather ought to be like a certain adamantine seal, so that our mind, always preserving the inviolable figure of its own character, might seal and transform all things which it encounters by the quality of its state, but itself be able to be marked by no incursions." Aeschines once objected to Demosthenes, that having changed his faction, he himself surpassed the Euripus in his inconstancy, and was an Euripist and of uncertain faith. How many today are Euripists, to whom there is no faith except Greek or Punic faith!
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8. Walking and leaping. — In this therefore was fulfilled that oracle of Isaiah, chapter XXXV, 6, concerning Christ and the Apostles: "Then shall the lame leap as a hart," says St. Cyril, Catechesis 17. Note: Here was a twofold miracle: first, that the straightness and firmness of the feet was restored to the lame; second, that immediately he walked promptly, indeed leaped. For those who have not walked for a long time, even if they are healthy and strong in their feet, as prisoners are, yet from long disuse of walking, they cannot proceed expeditiously; but they learn to walk gradually and acquire its use and facility by walking, as experience shows: thus Sanchez.
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10. And they were filled with amazement and ecstasy, — θάμβους καὶ ἐκστάσεως; Pagninus and the Zurich Bible, "filled with admiration and amazement"; the Syriac, "with admiration and ecstasy"; the Gothic Bible which Mariana cites, "with amazement and consternation of mind." Ecstasy here signifies the greatest admiration, by which struck and smitten, as it were with moved mind, they became beside themselves, just as in ecstasy or rapture properly so called the mind is snatched from earthly things to heavenly things. Whence St. Augustine explaining that passage of Psalm XXX: "I said in the excess (Greek ἐν ἐκστάσει, Hebrew בחפזון bechippazon, that is in trepidation and fear) of my mind: All men are liars. In the excess of mind, he says, two things are understood: either fear, or intention toward the supernal, so that in a manner the infernal things slip from memory."
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11. When he held (thus both the Greek and Syriac: therefore some read incorrectly "they held"; others, "they saw") Peter and John, — namely the lame man healed by Peter. But why did he hold them? Oecumenius answers, from fear lest, if he were separated from them, he would again fall into lameness; for having grasped his right hand from Peter, he had been made whole. Better does St. Chrysostom judge that he did this from love, reverence and gratitude, so that he might embrace his healers closely, hold them so that he could not be torn from them, and show them to the whole people and proclaim them. To the porch which is called Solomon's, — before which Peter had healed the lame man: for the lame man lay begging before the gate of this porch, which was called the Beautiful; but being raised up by Peter, he entered with him through the gate into this porch, celebrating the miracle and Peter the author of the miracle. Whence the people, to see this, ran both to the healed lame man and to Peter the healer. You will ask, what was the porch of Solomon? Note: The temple of the Jews properly had two parts, the Holy Place and the Holy of Holies: into that only priests entered, into this only the high priest once a year. Wherefore for the people before the Holy Place an atrium was adjoined, so that the people in it might watch the sacrifices and pray to God. This atrium was twofold: the first of the Jews, the second of the Gentiles and the unclean. The atrium of the Jews was divided into two parts: for its former part, adjacent to the Holy Place, in which was the altar of burnt offerings, yielded to priests; the latter to laymen, but clean ones. Moreover it was not permitted under penalty of death to Gentiles, namely Romans, to pass from their atrium into the atrium of the Jews, nor to Jews into the atrium of priests, as Josephus testifies, lib. VI of the Wars, cap. VI. Now interpreters answer this question in three ways. First indeed some judge that this porch was externally adhering to the Holy Place itself, which therefore was like the Holy Place, twenty cubits long, ten wide, as is said in III Kings VI, 3, just as we see at Rome porches adhering externally to the Basilicas of St. Peter, St. Lawrence, St. Cecilia, and others, through which one enters the basilicas; thus Adrichomius in the Description of Jerusalem. But it is objected that into this porch, indeed into the atrium of priests, which was before the porch, it was permitted to none except an Aaronic priest to enter. But into this porch Peter entered, the lame man and the whole people. Secondly, others judge that this porch was the very atrium of the Jews, and is called Solomon's, because it was erected by Herod in the same place and area in which Solomon had once erected his; then for distinction from the outer porch, namely the atrium of the Gentiles, which Herod adjoined to the atrium of the Jews: thus Ribera, On the Temple lib. I, cap. XVI and following. For he himself judges that Solomon built only the atrium of the Jews, but not the atrium of the Gentiles, but that it was adjoined by Herod, and therefore the atrium of the Jews is called the porch of Solomon, but the atrium of the Gentiles the porch of Herod. Wherefore the porch of Solomon was the temple of the Jews, in which Christ taught and performed miracles. But it is objected that this porch was the outermost, as Josephus calls it, and that beggars desired to be before the atrium, not within that of the Jews, but the outermost of the Gentiles, so that they might beg alms both from Gentiles entering and from Jews. For it was not fitting that sordid and filthy beggars should continually sit in a place most holy to the Jews, in such great numbers: nor would the Jews have permitted it, especially lest their clamor and tumult disturb the sacrifices and prayers. For they themselves were religious in sacred matters, indeed superstitious; and they practiced that commonly repeated saying: "The blind and the lame shall not enter into the temple," II Kings V, 8, even though it was sanctioned by no law. Thus also among the Romans the station of beggars was at the bridge, as it still is, as is evident from Juvenal, Satire IV, and Martial, lib. X, Epigram. V. Thus Sanchez. Third, therefore, others think that Solomon's Portico was the Court of the Gentiles, or certainly a part of it. For this was as it were the temple of the Gentiles, in which they themselves worshipped God, and before it and its Beautiful Gate the beggars sat. This court was such as we see in Rome in palaces, namely in the open air, yet so that on the sides it had porticoes covered with columns supporting them, to which in time of rain or heat the people might withdraw themselves, and for this reason it is called Solomon's Portico, not because Solomon prayed in it (for he prayed in the Court of the Jews, as being a Jew and king of the Jews), but because this portico remained surviving from the burning of the temple made by the Chaldeans, at least in a good part of it, so that it could easily be restored by Zerubbabel, and afterwards by Herod, as Oecumenius says. Thus Villalpandus, On the Temple book III, chapter IX, where he confirms the same thing from the fact that Gentiles, who could only remain in the Court of the Gentiles, approached Philip in Solomon's Portico, that they might see Jesus. Jesus therefore was then dwelling in the Court of the Gentiles, John XII, 20. The same, On the Temple book V, disputation IV, chapters LXVII and LXVIII, at the end, confirms the same thing from Josephus, book XX of the Antiquities, chapter XIV, where he says this portico was the outermost of the temple, and he calls it "the work of Solomon," not of Herod. Into this portico therefore, Peter entering with the lame man healed, the people ran together in troops, and while Peter was preaching five thousand were converted. Whence it is clear that this portico, which could hold so many thousands, was immense, and therefore was the same Court of the Gentiles. It was indeed called "portico," both because it was outermost, and because for unclean and profane Gentiles it was as it were unclean and profane in respect to the Court of the Jews, which for the faithful and holy Jews was as it were clean and holy, and was called temple, not portico. For thus even now we call the vestibules before temples "porticoes," because they are outermost and because they are outside the temple, not temple or part of the temple. The Court of the Gentiles therefore was called "portico," to distinguish it from the Court of the Jews, which was called "temple," to which the Court of the Gentiles was adjoined externally as it were a portico.
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12. Or power. — The Interpreter reads in the Greek ἐξουσίᾳ, that is, power. Wherefore also the Syriac translator rendered it beschultanan, that is, "by our dominion." Whence the Sultans of Egypt, Babylon, and the Tartars are called their princes and Emperors. Now some read εὐσεβείᾳ, that is, piety, and thus in the Latin Bibles Lyra, Hugo and Dionysius read. Calvin twists this ineptly against the invocation of Saints, as if there were no power in them and their relics. For Peter does not mean this, but only teaches that the power of working miracles, which it was evident from the effect that he had, is not his own, that is, of his own strength, but God's, and freely granted to him by God: for the Saints, as St. Gregory says, book II, Dialogues 30, work miracles, either by prayer, or by power, that is, now by invoking God, now by the virtue of God communicated to them, commanding demons, diseases, etc., that they depart.
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13. And just, — both formally and causally, that is, justifying all others, so that no one of men is just, except he who has received justice from Christ and refers it to him as received. Morally: Note here that the first Saints do not ascribe their miracles and gifts to themselves, but render them to God, whose they are, with thanksgiving and glorification, and say with the Psalmist: "Not to us, O Lord, not to us, but to thy name give glory"; which when we do, God pours out new graces upon us: for grace is fitting and given to the grateful, which is taken away from the ungrateful. See St. Gregory, homily 9 on Ezekiel, near the end: "For this reason," he says, "holy men always render praise to the Creator, that they may persist in true stability in that virtue which they receive." And the faith, which through him (that is, in him) is, gave perfect health, — ὁλοκληρίαν, that is, the integrity of body and limbs, namely of the feet. Otherwise Chrysostom: Faith, he says, which through him, namely Christ, is preached and evangelized, gave health to the lame: but faith preached by Christ is faith in Christ himself; yet Peter for the sake of modesty did not express this immediately, but veiled and circumscribed it, lest he offend the Jews turned away from Christ, until gradually insinuating himself into their minds he might declare and clearly announce the same thing.
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16. And in faith of his name. — That is to say, Through faith and invocation of the name of Christ, through faith by which we believe in Christ and acknowledge and proclaim him as our Saviour; or through the faith which we have in the name of Christ, that is in Christ himself named and invoked by me, "this lame man, whom you have seen and know, he hath confirmed," that is, he hath strengthened and healed, "his name," namely of Christ, that is to say, Christ in whom I believe, named and invoked by me, hath confirmed and cured this lame man, not I by my medicine or power. There is here a threefold Hebraism. First, the preposition "in" is put for "by": "in faith," that is "by faith." Second, "faith of the name" is here called passively the faith which is had in the name of Christ, that is in Christ himself: for not actively is that faith called here which Christ hath in himself (for in Christ there was not faith, but vision); but passively, which namely we have in Christ, by which we believe in Christ. Third, the name of Christ is called metonymically Christ himself named and invoked; or certainly the very invocation of the name of Christ. Note: To faith is here attributed the miraculous healing as to a cause not primary, but instrumental. First, faith is the cause applying to us the merits of Christ, by which we are healed. Second, faith is a disposition to the health of mind and body. Third, faith and invocation is as it were an impetrative cause of health: for it is itself prayer, either silent or expressed, which obtains health from God; whence also it merits it, not by condignity, but by congruity. The principal physical cause of the healing of the lame man was God, the instrumental cause was St. Peter, raising and lifting up the lame man by the hand. But the moral cause, namely the meritorious, the principal was Christ and his merits; the instrumental was the faith of St. Peter, for three reasons and modes which I have already recounted; thus St. Thomas, On Power, Question VI, to 19. Second, how great is the power of excellent and heroic faith: for this faith obtains from God all things which it believes and hopes for, according to the promise of Christ, Mark XI, verse 24: "All things whatsoever you ask when you pray, believe that you shall receive, and they shall come unto you." Such is the faith of miracles, by which St. Peter, St. Paul, St. Gregory Thaumaturgus and the like wrought so many and so great prodigies. Third, how much faith, hope and love we ought to bear toward Christ, whom God hath given us as redeemer, saviour, mediator and giver of all good, through whom he hath blessed us with all spiritual blessing in heavenly places, as St. Paul admiringly teaches and pours forth throughout the whole chapter I to the Ephesians. Whence he himself elsewhere continually sounds and rings out nothing but Jesus and Christ, saying that he preaches nothing, knows nothing, hopes nothing, loves nothing, save Jesus Christ and him crucified; nay, that he himself doth not live in himself, but Christ: "I live," saith he, "now not I, but Christ liveth in me. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world. For me to live is Christ, and to die is gain." The same was the sense of the first faithful, as of St. Ignatius, in his epistle to the Romans: "My love is crucified," and consequently both my faith and my hope are crucified; St. John, who in his Gospel and Epistles breathes nothing but the love of Christ, which he drew from his breast; St. Polycarp, St. Dionysius, St. Lawrence, etc., who, drunk with the love of Christ, went to fires, gibbets and lions as to a feast. Wisely St. Gregory of Nazianzus, in his Sentences: "Others," saith he, "hold gold, others silver, others delicate tables, that is the mockeries of life, in esteem. But I reckon Christ as the greatest of riches: would that I might sometime behold him with a pure mind; let the world have the rest." Excellently St. Bernard, On Conscience, chapter I: "When the love of Christ," saith he, "hath absorbed the whole affection of man, so that neglecting and forgetful of himself, he feels nothing save only Jesus Christ and the things that are Jesus Christ's, then at length is charity perfect in him. Poverty is not burdensome to him; such a one feels not injuries, laughs at reproaches, despises losses, counts death as gain; nay, he does not even think himself to die, since he knows rather that he passes from death to life." And chapter III: "Let the body be pressed, let the world drag, let the devil gnash his teeth, the conscience shall be secure," fixed in Christ. Truly thy name is ointment poured out, Jesus Christ. See the same, sermon 14 in the Canticles.
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17. Through ignorance you did it, as did also your princes. — But the ignorance of the princes was far more culpable than that of the people, as being most gross or even affected: yet because this also in some way diminished the audacity, impudence and irreverence toward God in the crime, inasmuch as it diminished the voluntary (for they would have sinned more gravely if, knowing Christ, namely that he was the Messias and the Son of God, they had willingly and with deliberate malice killed him), for this reason Peter here alleges it as a cause excusing the deicide, not entirely, but in some measure. Whence Christ praying for them on the cross: "Father," saith he, "forgive them, for they know not what they do." And Paul, I Corinthians chapter II, verse 8: "For if they had known it, they would never have crucified the Lord of glory."
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18. But God, which things (thus the Greek and Roman, not "who," as some read) he foretold (namely) Christ to suffer, — as follows, that is to say, The sufferings and torments of Christ, which God foretold through the Prophets, and all the oracles concerning Christ about to suffer, he fulfilled through you and your ignorance, by which it came to pass that Christ in fact suffered all those things which the Prophets had foretold that he would suffer.
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19. That they may be blotted out. — Not covered over, as the heretics wish, not scraped away on the surface, but completely blotted out and abolished, and, as the Syriac version has it, erased: just as letters were once erased from waxed tablets, and now are erased from parchments.
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20. When the times of refreshing shall come. — Vatablus, "of refreshment," namely from sins and the wrath of God, understand: you may be saved, or you may be refreshed. Refreshment, or, as the Syriac version renders it, tranquility and peace, he calls eternal salvation and blessedness, by which from the heat of temptations, persecutions and afflictions of this life, by which in the sea of this life we are continually tossed about and burned, we shall rest and be refreshed. St. Peter alludes to the destruction of Jerusalem and the Jews soon to come through Titus, and to the afflictions of the Jews, by which wandering throughout the whole world they are continually agitated, from which at the end of the world they shall be liberated. Moreover this refreshment shall come to the penitent and those converted to Christ from the presence of the Lord, that is from the Lord himself present and beholding. For "presence," in Greek it is προσώπῳ, which Tertullian, in his work On the Resurrection of the Flesh, renders "from the person of the Lord"; Cajetan, "from the face of the Lord": because, he says, the face of Christ will be the object and cause of blessedness. For the vision of the divinity of Christ is the object of essential blessedness; but the vision of his humanity is the primary object of accidental blessedness. Whence Vatablus explains, that is to say, Which refreshment will be when Christ shall again be beheld. Sanchez notes that for "refreshment" in Greek it is ἀναψύξεως, which word signifies both resurrection and refreshment; and both suit this place, that is to say, When ἀνάψυξις shall come, which is resurrection and reanimation (for ψυχή is soul), that very thing then will fulfill the measure of its name; for to you the just it will be refreshment, equally as from death to blessed life is resurrection. Whence in verse 21, he calls the same thing the restoration of all things. By this one word therefore he embraces two articles of the Creed, namely: "I believe in the resurrection of the flesh," and, "life everlasting." Who was preached. — Thus also Pagninus, the Zurich Bible and Vatablus, reading in the Greek προκεκηρυγμένον, that is to say proclaimed and proclaimed aloud; others read προκεχειρισμένον, that is "prepared," as the Syriac version renders it, and thus Irenaeus reads it, book III, chapter XII; Tertullian, in his work On the Resurrection of the Flesh, renders it "predestined": perhaps he read προωρισμένον.
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21. Whom the heaven must receive. — It is ambiguous, says Cajetan, whether he wishes to say that Jesus receives heaven, as a king receives a kingdom; or rather that heaven receives Jesus, as a place receives what is placed in it; for both are true, and both suit this passage; and the former involves the latter. The former sense is more august, the latter simpler, if you translate with the Syriac, whom heaven must seize. From which you may conclude against the Ubiquitarians that the body of Christ is not everywhere, as his divinity is everywhere. But from this Berengar contended that Christ is not in the Eucharist, as being confined in heaven; whom Beza followed: Note, he says, that Christ is seized by heaven, against those who, because we must ascend in faith to heaven to be joined to our Head, most stubbornly maintain that Christ must again be called down from heaven, like some Elician Jupiter. But the answer must be: We do not teach that Christ is to be called down from heaven to the Eucharist, as if deserting heaven by local motion he descends to us (for this will happen only on the day of judgment), but that remaining in heaven, by the omnipotence of God he makes himself present in the Eucharist (whether this happens through the replication of his body, or through the acquisition merely of a new place, concerning which the Scholastics dispute among themselves), and this invisibly and indivisibly, whereas in heaven he is visibly and divisibly with respect to place: for in one place is Christ's head, in another his neck, in another his breast, in another his feet, whereas in the Eucharist all the members of Christ are in the same place, and in the same point of the host. For Christ in the Eucharist is as the soul in the body, namely wholly in the whole and wholly in each of its parts. Moreover, note that Christ, after his ascension into heaven, subsequently appeared visibly on earth, as to St. Paul, when he converted him, Acts cap. IX, vers. 1, and to St. Peter. For when he himself had fled from prison at the request of Christians, Christ met him, and when Peter asked: "Lord, whither goest thou?" he answered: "I go to be crucified again." From which Peter understood that God willed him to return to prison and prepare himself for the cross and martyrdom. In memory of this apparition, at Rome outside the gate of St. Sebastian, in the very place of Christ's apparition, a chapel was erected, to which the common name is "Lord, whither goest thou?" Thus he appeared to St. Anthony after his victory in the struggle with demons, as St. Athanasius says in his Life; likewise to St. Tarsilla, as St. Gregory testifies, in Dial., lib. IV, cap. XVI. Wherefore St. Thomas and Cajetan think that Christ then for a short time left heaven and descended to earth to St. Peter, Paul, Anthony, etc. Others think these visions were imaginary; or even real, not of the body of Christ, but of an aerial body formed by an angel, which represented Christ, as before the Incarnation the Word appeared to Abraham, Jacob and other Patriarchs and Prophets in an aerial body. It seems more true that Christ was sometimes simultaneously in heaven and simultaneously on earth, and was really and properly seen in both places, as when he appeared to St. Peter and Paul. For, as is said here, he did not leave heaven, and yet he was on earth and appeared to St. Peter and Paul. Therefore then he was simultaneously in both places. St. Chrysostom hints at this. It seems, however, that Christ left heaven for a short time when he descended to the Blessed Virgin at her death: for he again ascended gloriously to heaven with her. Therefore he then left heaven incidentally. What therefore is said here, "the heaven must receive him," understand that he firmly established the throne of his glory in heaven, so that from it he will not descend gloriously and publicly, except on the day of judgment, which is not inconsistent with his having descended secretly, invisibly and incidentally to the Blessed Virgin. Thus Suarez, III part., Quaest. LVIII, in fine. You may ask whether in a similar manner heaven, purgatory and hell hold and enclose the souls of other men, so that they cannot depart from there before the day of judgment? Some think that the souls of the damned never leave hell, and consequently never appear to men. The reason is that they are bound to hell as to a perpetual prison and to Gehenna. Again, because in hell there is no redemption. Thus Dominicus Soto holds, in IV, dist. XLV, Quaest. I, art. 4, ad 1; Victoria, Relectio de Magia, num. 27; and Abulensis, in IV Reg. cap. IV, Q. LVI. But others more probably hold that souls dwelling in hell and purgatory, as well as in heaven, sometimes depart and appear to the living, and this in order that they may show them more effectively either heavenly glory, or the punishments and fires of hell either by words or in fact through flames, and thus inspire in them either greater hope, or fear and terror. Nor does this take away anything from the glory of the former or the punishment of the latter, because each carries both with them. The damned, therefore, when they appear, carry with them their prison, namely the fire to which they are bound, as is evident from many of their apparitions. Thus St. Thomas holds, in IV, dist. XLV, Quaest. I, art. 1, ad 3; Abulensis, in cap. XXV S. Matthew, Quaest. DCCLIII; Alphonsus Mendoza, Quaest. V Scholastic. De Veris mortuorum apparitionibus, and our Peter Thyraeus, lib. I De Spirituum apparitionibus, num. 117 and 249, who nevertheless rightly adds that souls from heaven and from hell rarely appear by themselves and personally, but more frequently this happens through angels. Again, souls from heaven appear whenever it pleases them: but souls from purgatory and hell cannot depart, nor appear, except by special dispensation of God. Until the time of the restoration of all things,—until the day of judgment, when God will restore to God man fallen into sin, miseries and death, to glory and blessed immortality, and thus will restore the ruins of the angels. Likewise then with man He will restore heaven, the elements and the whole world to their original integrity, incorruptibility and splendor. For then there will be a renewal and as it were a regeneration of the whole world, as the Apostle teaches, Rom. cap. VIII, vers. 21, and St. Peter, Epist. II, cap. III, vers. 13. Of all things,—not only of times, as the Syriac version renders it; but also of men and all things, as I have already said. From the age.—Hebr. מעולם meolam, that is, The Prophets from of old, from ancient ages, many thousands of years ago, foretold this restoration of the world, to be made by Christ on the day of judgment.
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22. Moses indeed said.—From many Prophets he cites one, and that the principal one, namely Moses, who clearly prophesied of Christ the Savior, Deuter. cap. XVIII, vers. 18. I have explained his oracle there: therefore I shall not unfold it again here.
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23. Shall be destroyed from among the people.—Moses, Deut. XVIII, has: "I (God) will be the avenger": which words St. Peter here explains and interprets paraphrastically: for when God rushes forth to vengeance, He destroys and kills either by bodily death, or by spiritual and eternal death. Both are signified here. For the Jews, unbelieving in Christ, were cut off bodily by Titus, and are punished spiritually by eternal death in Gehenna.
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24. These days,—the coming and redemption of the Messiah, namely Christ.
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25. You are the sons of the Prophets. — "Sons," namely spiritual sons in faith and religion, that is to say, You embrace and believe the oracles of the Prophets and follow their faith, as if you were their genuine sons in piety. Just as therefore they themselves believed in Christ about to come and foretold him, so also do you believe in him now born, suffering and rising again, lest you degenerate from the faith and spirit of your ancestors, or rather apostatize. And of the covenant. — That is, of the pact, agreement and divine promise. Note the Hebraism: the Jews are called sons of the covenant, to whom pertains the covenant made by God with Abraham their father: for God promised to Abraham and his descendants the Messiah and his blessing, that is grace, justice and salvation, that is to say, You are the sons of Abraham, and consequently sons of the covenant which God made with Abraham; and of the promise which he gave to him concerning the redemption and salvation of the Messiah: now therefore since that is shown and offered to you by me from God, receive it eagerly and with both hands, as they say. For you, just as you are sons and heirs of Abraham, so also are you of the promise made to him by God. Thus also Christians are called sons of the New Testament, because they are enrolled in it through faith, and to them pertain the Sacraments, grace and all the good things which in the New Testament Christ promised to Christians and bestowed. In thy seed. — In thy son, namely in Christ about to be born from thy seed and descendants. Thus the Apostle explains it, Galatians chapter III, verse 26, and Peter himself saying verse 26, "raising up thy son": this therefore is the blessed seed of Abraham promised. Shall be blessed (that is, shall be justified and shall receive all grace and glory) all the families of the earth, — namely all nations. For God's blessing is efficacious, not merely verbal as that of men; but real, which actually confers and bestows the good which it speaks and imprecates: for God's blessing is to do good, not in any manner, but in an excellent and divine way. For this befits God and God's immense liberality and munificence. For it is fitting that great things be given by the great, as Alexander the Great used to say. Concerning this blessing of Abraham, see what I have said on Genesis chapter XII, verse 3.
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26. To you first. — For Christ was sent first and directly to the Jews, as the Messiah promised to their fathers. Whence he is called by the Apostle "minister of circumcision," Romans XV, 8, that is of the circumcised, namely the Jews, because he preached to them alone by himself. Raising up, — ἀναστήσας in the aorist, that is when he had raised him up. Peter alludes to that saying of Moses: "God shall raise up to you a Prophet," which he cited in verse 22. Now "raising up," that is raising up again, namely after he had raised him from the dead. For after the resurrection Christ poured out his blessing abundantly upon the Jews, that is the Holy Spirit, grace and salvation. For resurrection in Greek is called ἀνάστασις. Blessing you. — Because he will bless you, that is will do good to you, giving rivers of graces in this life, and of glory in the future, so that on the day of judgment you may hear from him: "Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world." Thus "he who was crucified blessed his crucifiers," says St. Chrysostom. See here how great an evil, and how much to be fled and execrated is sin; and on the other hand how great is the goodness of God and Christ, while he transfers us sinners from the power of the devil, sin and hell into the kingdom of grace and the love of his son, and makes us heirs, nay kings of heaven, so that we ought deservedly to admire it, give thanks and celebrate it all our life, as St. Paul, St. Mary Magdalene, St. Pelagia and other penitents did, nay throughout all eternity, as the Blessed do in heaven. Wherefore Christ was indicated and proclaimed to the whole world by St. John the Baptist with this eulogy, as if by a herald: "Behold the Lamb of God, behold he who taketh away the sins of the world," John I, 29. Whom St. John the Evangelist following, throughout the Apocalypse points out Christ as the Lamb slain and sacrificed for our sins, and declares that he is adored and praised by the Blessed in heaven as such, as in chapter V, 6: "I saw a Lamb standing as it were slain, etc., and the twenty-four elders fell down before the Lamb, etc., saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof, because thou wast slain, and hast redeemed us to God in thy blood out of every tribe, and tongue, and people, and nation, and hast made us to our God a kingdom and priests, and we shall reign upon the earth." And chapter VII, 9; chapter XIV, 1; chapter XV, 3; chapter XIX, 7; chapter XX, 9 and 22. Wherefore with good reason, admiring this singular gift of Christ, Micah concludes his oracles concerning Christ thus, chapter VII, 18: "Who is God like to thee, who takest away iniquity, and passest by the sin of the remnant of thy inheritance?" And soon after: "He will turn again and have mercy on us, and will cast down all our iniquities into the bottom of the sea. Thou wilt perform the truth to Jacob, the mercy to Abraham, which thou hast sworn to our fathers from the days of old." See the remarks there.
Machine translation from the Latin, not reviewed.
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v. 1 Petrus autem et Ioannes ascendebant in templum ad horam orationis nonam, uli in narratione evangelica, ita hic quoque duo hi apostoli 82048 consuetudine iuncti apparent (cf. 00. vide Luc. 99.8. Ioan. 13,24; 18,15; 20,4; 21,7. 20. Act. 5,13. 19; 8,15. Gal. 2,9). Eminebat templum supra urbem in huius regione orientali (Patr.). Hora nona, scil. post solis ortum, erat hora orationis i. e. sacrificii; eo quippe tempore iuge sacrificium vespertinum offerebatur; bis enim quotidie, mane et circa horam nonam sacra faciunt in altari (Josephus, Antiq. 15,5,3), de quo holocausto sempiterno vide Ex. 99,38. Num. 928,3; ἀνέδαινον « imperfectum est quia non ante v. 8. ingrediuntur » (B/.);
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v. 9 et quidam vtr qui erat claudus ez utero matris suae, cf. 14,7. Ioan. 9,1 a nativitate, amplius quadraginta annos natus 4,92, ba:ulabatur ἐδαστάζετο; imperfectum designat actionem eodem tempore cum ἀνέδαινον factam, quem ponebant quotidie ad portam templi quae dicitur Speciosa, ut peteret eleemosynam ab introeuntibus in. templum, τὸ ἱερόν totum aedificium, muros inquam, porticus, atrium, cetera designat (Patr.). Porta speciosa communiter censetur porta Nicanoris quae vocatur, porta orientalis, per quam in atrium templi accessus patebat. Eius meminit losephus : portarum novem quidem auro et argento undique tectae erant, una cum postibus et superliminari; una vero extra templum ex aere Corinthio quae multum argento inclusas et inauratas dignitate superabat (Bell. iud. 5,5,3). Non hanc, sed alteram, per quam ex atrio mulierum in atrium virorum intrabatur, eo nomine vocatam esse Patr. censet. Haec utique porta a Iosepho dicitur multo maior et magnificentiore cultu et ornatu decorata, crassioribus scil. auri et argenti laminis fores erant vestitae (1. c.). Sed dubitare licet, num mendicus positus sit in ipso loco orationi destinato; videtur magis convenire, ut ad portam in extimo templi latere sitam portatus sit; ibi enim petere poterat ab introeuntibus in templum; qui vero ad portam alteram orientalem consistebat, ille τὸ ἱερόν iam ingressus erat. Putat Chr. claudum illum fortasse ex toto habitu apostolorum conclusisse eos esse viros insigniter pios; unde
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v. 3 ἐξ cum vidisset Petrum et. Ioannem inctptentes introire in templum μέλλοντας elodva, rogabat ut eleemosynam acciperet;
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v. & intuens autem in eu Petrus cum / Ioanne dixit < respice in nos; uti ex v. 3 patet, totum hoe agitur extra templum; postulat Petrus peculiarem a claudo attentionem et consideretionem ; eum reddit attentum ad miraculum quod. patreturus est, ut is rei veritatem testis idoneus exponere possit Ur, Beel.) v. δ at idle iuendebat in eos sperans se aliquid accep- אאתא] ὧδ eis; ἐπεῖχεν αὐτοῖς 5011. τὸν νοῦν, attendit ad eos; cf. Luc. αἰ * et | Tim. 4,16 (attende tibi et doctrinae);
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v. 6 Petrus autem diat 2 ἀν ΩΝ e£ aurum. Ron. est nui, « hoc ipsorum omnimodam aun inopiam demonstret, neque enim dicit, ut nos frequenter diximus : hoe loco aut hoc tempore non habeo, sed prorsus : non halves, sisüificans emuino se non possidere aurum » (Cec. TAeoph. sAm, CÀr.'; eed anie. habeo, hoc tibi do : in nomtne Iesu Christi \ וידי ב4 swnee 04 amóia?! ivi. e. mandatum habet vim et efficaciam fundatam ἐν memine leu; fdes xil. in Iesum et invocalio eius, ut patratiomne miraculi zloriam et potentiam suam manifesteí, nomen Populo sanationem claudi valde admiranti exponit Petrus illam effectam esse per vim ac virtutem nominis Iesu quem Deus glorificaverit, illi autem negaverint et occiderint. Eos quidem ex ignorantia id 1601886 ; quare eos ad poenitentiam adhortatur, ut deletis peccatis salute potiantur, de qua prophetae annuntiaverint et quae primo ad eos pertineat, utpote filios prophetarum et foederis Dei. Oratio ad animos commovendos valde apta est : eos arguit sceleris gravissimi quod negare non possunt ; sed quos terruit, hos statim erigit magna caritate ostensa et ad certam spem veniae ac beatitatis adducit, quae primarie illis est promissa ac proposita. , Homo sanatus prae gaudio et grata in apostolos benevolentia apprehendit tenaciter amborum manus seu vestes clamansque tenere se benefactores suos (Ca[m.);
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v. 11 cum teneret autem Petrum et Ioannem, cucurrit omnts populus ad eos ad porticum quae appellatur Salomonis stupentes; sciebant enim eum claudum fuisse (v. 10); ingressi igitur in templum per portam extimam orientalem pervenerunt ad porticum Salomonis, quae pariter in orientali parte templi sita erat; unde etiam στοὰ ἀνατολική vocatur (Antiq. 20,9,7); vide ad Ioan. 10,93. Eo itaque loco consistunt apostoli cum homine sanato , teste virtutis et gloriae Iesu, ubi tempore encaeniorum, ultimo mense decembri, Iudaei illum Iesum lapidare volebant quia de sua natura divina testatus est (Ioan. 10,31);
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v. 12 videns autem Petrus respondit ad populum; dicitur respondere, non solum si quaestio praecessit, verum etiam ,.si ad aliquid sive dictum, cogitatum sive factum loquens sermonem refert; unde non est sensus simpliciter : loqui incipere; viri Israelitae, quid mtramini in hoc, de hac re; notat CÀr. apostolum hunc sermonem non incepisse , uti priorem 2,14, quia omnium attentio iam maxime erat excitata; immo dicens : cur miramini? i. e. non est ratio cur tanta admiratione rem hanc prosequamini, attentionem omnium summopere in 56 converüt, aut nos quid intuemtni; quasi nostra virtute aut potestate 3i δυνάμει ἣ εὐσεξείχ propria virtute et pietate (gig) fecerimus hunc ambulare? tum esset ratio admirationis; tum haberent cur stupentes fixos oculos in apostolos intenderent. Neque propriae potestati neque merito pietatis religionisque suae sanationem attribui posse affirmat. Unum solum ut in isto eventu considerent monet
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v. 13 Deus Abraham et Deus Isaac et Deus Iacob, Deus patrum nostrorum, sollemni hac appellatione, qua beneficia divina ab antiquissimis temporibus stirpi electae collata commemorantur, iam indicat in hoc quoque eventu exhiberi illis a Deo singularem gratiam ac favorem, glorifica- , vtt Filium suum Iesum τὸν παῖδα voce utitur qua propheta Messiam designavit tamquam עבד יהוה LXX παῖς ls. 52,1 (vide Matth. 12,28 : ecce puer meus) Is. 52,13; quo nomine eo aptius Iesum vocat, quia de Iesu patiente mox sermonem infert, et propheta quoque Messiam patientem ea appellatione inducit; si Fus Dei dicitur, solum υἱός vox est propria et sollemnis (Beel. Felt.), quem vos quidem tradidistis iudici romano ad sententiam mortis ferendam οἱ negastis ante faciem Pilati illum esse vestrum regem Messiam — non habemus regem nisi Caesarem (Oec.) — iudicante illo dimitti , quia palam professus est : non invenio in eo causam. Bene monet Oec. Petrum in hoc sermone multo maiore libertate loqui et scelus ludaeorum perstringere acrius quam in priore; « atque sane cum etiam Pilatus gentilis qui neque signa ἃ Christo viderat neque prophetas de Christo audierat, vellet tamen ipsum absolvere, vos ipsi qui et Christum miracula edentem conspexeraüis et notitiam habebatis prophetarum, non tamen ab eo vos continuistis » (Oec.). Atque repetens adaugetscelus v. 13 Deus Abraham et Deus Isaac et Deus Iacob, Deus patrum nostrorum, sollemni hac appellatione, qua beneficia divina ab antiquissimis temporibus stirpi electae collata commemorantur, iam indicat in hoc quoque eventu exhiberi illis 8 Deo singularem gratiam ac favorem, glorifica- , ctu. Filium suum Iesum τὸν παῖδα voce utitur qua propheta Messiam designavit tamquam עבד יהוה LXX παῖς ls. 12,1 (vide Matth. 12,28 : ecce puer meus) Is. 52,13; quo nomine eo aptius Iesum vocat, quia de Iesu patiente mox sermonem infert, et propheta quoque Messiam patientem ea appellatione inducit; si Fi/ius Dei dicitur, solum υἱός vox est propria et sollemnis ) 2660. Felt.), quem vos quidem tradidistis iudici romano ad sententiam mortis ferendam e/ negastis ante faciem Pilati illum esse vestrum regem Messiam — non habemus regem nisi Caesarem (Oec.) — iudicante illo dimitti , quia palam professus est : non invenio in eo causam. Bene monet Oec. Petrum in hoc sermone multo maiore libertate loqui et scelus ludaeorum perstringereacrius quam in priore; « atque sane cum etiam Pilatus gentilis qui neque signa a Christo viderat neque prophetas de Christo audierat, vellet tamen ipsum absolvere, vos ipsi qui et Christum miracula edentem conspexeratis et notitiam habebatis prophetarum, non tamen ab eo vos continuistis » (Oec.). Atque repetens adaugetscelus
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v. 1& vos autem sanctum et iustum negastis! scil. clamantes : non hunc (Ioan. 18,50) e/ petistis virum homicidam donari vobis, v. 1& vos autem sanctum et iustum negastis! scil. clamantes : non hunc (Ioan. 18,40) et petistis virum homicidam donari vobis,
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v. 15 auctorem vero vittae tnterfecistis eum scil. qui veram vitam largitur eiusque causa est, qui venit ut vitam habeant et abundantius habeant; explicat CÀr. - auctor vitae est qui a seipso vitam habet; in cat. auctor vitae dicitur, quia per eum facti sumus et vivimus et sumus, quia ipse est causa. nostri figmenti et creator omnium. De vita naturali et physica vocem esse intelligendam aliqui existimant propter oppositionem ad virum homicidam (Beel.). Sed cum loquatur de Messia quem interfecerunt, de illa Verum Deus eum glorificavit. : quem Deus suscitavit a. mortuis, cutus nos testes sumus et hoc testimonium statim praesenti documento confirmat v. 15 auctorem vero vitae interf ecistis eum scil. qui veram vitam largitur eiusque causa est, qui venit ut vitam habeant et abundantius habeant; explicat CAr. : auctor vitae est qui a seipso vitam habet; in cat. auctor vitae dicitur, quia per eum facti sumus et vivimus et sumus, quia ipse est causa. nostri figmenti et creator omnium. De vita naturali et physica vocem esse intelligendam aliqui existimant propter oppositionem ad virum homicidam (Beel.). Sed cum loquatur de Messia quem interfecerunt, de illa vita solum cogitari potest, cuius auctor et largitor est Messias i. i. 6 6 > vita supernaturali. Verum Deus eum glorificavit : quem Deus suscitavit a. mortuts, cutus nos testes sumus et hoc testimonium statim praesenti documento confirmat
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v. 16 61 ἐπ fide nominis eius hunc quem vos 0100551595 6 videtis (gig) e! nostis confirmavit nomen etus, quia nos credimus in eum tamquam Messiam e mortuis suscitatum, nomen eius invocatum ה nobis, virtus huius nominis et mandati hoc nomine enuntiati hunc restituit sanum et firmum. Nomen eum confirmavit ; nam dixerat Petrus : in.nomine Iesu ambula v..6; hoc autem ipse solum dicere poterat in fide nominis eius. Cum jam pro Israelitis tota spes salutis in hac fide sit reposita, cum emphasi repetitur: e£ fides quae per eum est, fides quam ipse efficit et largitur, similiter 1 Petr. 1,21 : per ipsum fideles estis in Deo, dedit integram sanitatem istam in. conspectu omnium vestrum; Iesus hanc nobis fidem dedit et hac fide iussi eum ambulare; unde, uti Christi potentia et virtus est causa miraculi princeps, ita fides Petri erat quasi occasio vel causa instrumentalis qua usus est Christus ad sanitatem illi conferendam. Iam ostenditur efficacia fidei, de qua Christus locutus est (Matth. 17,19. Luc. 17,6). Expositione sceleris eos perstrinxit, accusationem summopere auxit virtute et gloria Iesu declarata; iam quos perculit, magna caritatis et consolationis exhibitione erigit v. 16 e in fide nominis eius hunc quem vos 0105811595 6 videtis (gig) e/ nostis confirmavit nomen eius, quia nos credimus in eum tamquam Messiam e mortuis suscitatum, nomen eius invocatum ἃ nobis, virtus huius nominis et mandati hoc nomine enuntiati hunc restituit sanum et firmum. Nomen eum confirmavit ; nam dixerat Petrus : in. nomine Iesu ambula v. 6; hoc autem ipse solum dicere poterat in fide nominis eius. Cum iam pro Israelitis tota spes salutis in hac fide sit reposita, cum emphasi repetitur: et fides quae per eum est, fides quam ipse efficit et largitur, similiter 1 Petr. 1,21 : per ipsum fideles estis in Deo, dedit integram sanitatem istam in. conspectu omnium vestrum; Iesus hanc nobis fidem dedit et hac fide iussi eum ambulare; unde, uti Christi potentia et virtus est causa miraculi princeps, ita fides Petri erat quasi occasio vel causa instrumentalis qua usus est Christus ad sanitatem illi conferendam. Iam ostenditur ef- (icacia fidei, de qua Christus locutus est (Matth. 17,19. Luc. 17,6). Expositione sceleris eos perstrinxit, accusationem summopere auxit virtute et gloria Iesu declarata; iam quos perculit, magna caritatis et consolationis exhibitione erigit
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v. 17 e£ nunc, in hac rerum conditione, fratres, eos alloquitur, ut se caritate sincera impelli ostendat eorumque animos emolliat, scio quia per ignorantiam fecistis, sicut et principes vestri, synedristae, quorum quidem ignorantia longe culpabilior erat quam plebis; sed de iis tamen valet illud : si enim cognovissentí, nunquam Dominum gloriae crucifixissent (1 Cor. 2,8); quam ignorantiam tamen valde culpabilem fuisse et in populo et magis etiam in principibus Christus haud semel aperte declaravit (Ioan. 5,82 seq. 7,24; 8,9&; 9,51; 10,37 ; 19,37; 15,92) ; eam tamen aliquid excusationis admittere et secum ferre, ipse Christus in cruce orans ad Patrem significavit (Luc. 23,34 : non enim sciunt quid faciunt). 11100 sicut et refertur ad totum incisum, non solum ad fecistis; nam certum est etiam synedristas posse dici per ignorantiam quandam fecisse; pariter certum est Petrum omnibus, et plebi et principibus velle spem veniae et salutis proponere. Ad hanc spem omnibus ingerendam valde confert quod Petrus monet, sicut 2,93, sic oportuisse fieri et Christi passionem & prophetis praedictam fuisse (cf. CAr.) v. 17 et nunc, in hac rerum conditione, fratres, eos alloquitur, ut se caritate sincera impelli ostendat eorumque animos emolliat, scio quia per ignorantiam fecistis, sicut et principes vestri, synedristae, quorum quidem ignorantia longe culpabilior erat quam plebis; sed de iis tamen valet illud : si enim cognovissent, nunquam Dominum gloriae crucifixissent (1 Cor. 2,8); quam ignorantiam tamen valde culpabilem fuisse et in populo et magis etiam in principibus Christus haud semel aperte declaravit (Ioan. 5,&2 seq. 1,25; 8,24; 9,51; 10,37 ; 19,37; 15,92) ; eam tamen aliquid excusationis admittere et secum ferre, ipse Christus in cruce orans ad Patrem significavit (Luc. 23,34 : non enim sciunt quid faciunt). Illud sicut et refertur ad totum incisum , non solum ad /ecistis; nam certum est etiam synedristas posse dici per ignorantiam quandam fecisse; pariter certum est Petrum omnibus, et plebi et principibus velle spem veniae et salutis proponere. Ad hanc spem omnibus ingerendam valde confert quod Petrus monet, sicut 2,93, sic oportuisse fieri et Christi passionem ἃ prophetis praedictam fuisse (cf. Chr.)
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v. 18 Deus autem quae praenuntiavit. per os omnium prophetarum, pati Christum suum, sic implevit; fuit itaque passio Christi secundum divinam voluntatem. Bene affert CÀr. effatum Ioseph : Deus me misit ante vos (Gen. 45,5), quo fratres consolatur ostendens quomodo Deus eorum malitiam in bonum converterit. Et provocans ad omnes prophetas qui vario modo et verbis et rebus gestis labores Messiae passionemque praedixerant, simul removet scandalum crucis , imo quod Iudaeis offensioni est vel esse potest, in argumentum pro Iesu convertit; nam si non passus fuisset, non essel Messi8s, quem passurum esse prophetae annuntiarant. Num revera omnes prophetae de laboribus et passione Messiae annuntiabant? Iam Didymus in cat. dicit omnes intelligi non omnes omnino, sed omnes illos qui passionem annuntiaverint, quae sententia iterum in cat. recitatur. Ceterum bene notandum est, de iis quae prophetae docuerint, non ex solis paucis eorum scriptis esse iudicium ferendum. Iam in primo vaticinio labor et vulnus, quo demum victoria acquiritur, clare exhibetur (Gen. 3,15); cogita de typo agni paschalis, serpentis in deserto (loan. 3,15; 19,36), de aerumnis prophetarum. qui in munere suo Messiam proplietam praefigurabant et oraculis suis expiationem peccatorum fieri poenis & Deo inflictis continuo demonstrant. Salutem itaque per Messiam omnibus offerri una est omnium prophetarum vox; quare infertPetrus v. 18 Deus autem quae praenuntiavit. per os omnium prophetarum, pati Christum suum, sic implevit; fuit itaque passio Christi secundum divinam voluntatem. Bene affert CAr. effatum Ioseph : Deus me misit ante vos (Gen. 45,5), quo fratres consolatur ostendens quomodo Deus eorum malitiam in bonum converterit. | Et provocans ad omnes prophetas qui vario modo et verbis et rebus gestis labores Messiae passionemque praedixerant, simul removet scandalum crucis , imo quod Iudaeis offensioni est vel esse potest, in argumentum pro Iesu convertit; nam si non passus fuisset, non esset Messids, quem passurum esse prophetae annuntiarant. Num revera omnes prophetae de laboribus et passione Messiae annuntiabant? Iam Didymus in cat. dicit omnes intelligi non omnes omnino, sed omnes illos qui passionem annuntiaverint, quae sententia iterum in cat. recitatur. Ceterum bene notandum est, de iis quae prophetae docuerint, non ex solis paucis eorum scriptis esse iudicium ferendum. lam in primo vaticinio labor et vulnus, quo demum victoria acquiritur, clare exhibetur (Gen. 3,15); cogita de typo agni paschalis, serpentis in deserto (loan. 3,15; 19,36), de aerumnis prophetarum. qui in munere suo Messiam prophetam praefigurabant et oraculis suis expiationem peccatorum fieri poenis a Deo inflictis continuo demonstrant. Salutem itaque per Messiam omnibus offerri una est omnium prophetarum vox; quare infert Petrus
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v. 19 poenitemini igitur et convertimint, ut deleantur peccata vestra; doleant de culpis admissis, sese sincero corde ad Deum convertant, πρὸς in eum finem, τὸ 55205002 ut oblitterentur, expungantur peccata vestra; cf. 2,38; a poenitentia incipit praedicatio regni Dei; per illam patet via ad Deum et ad beatitatem v. 19 poenitemini igitur et convertimini, ut deleantur peccata vestra; doleant de culpis admissis, sese sincero corde ad Deum convertant, πρὸς in eum finem, τὸ ἐξαλειφθῆναι, ut oblitterentur, expungantur peccata vestra; cf. 2,38; a poenitentia incipit praedicatio regni Dei; per illam patet via ad Deum et ad beatitatem
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v. 20 ut cum venerint tempora refrigerii a conspectu Domini , tempora beatae consolationis , quae 8 Deo quasi egressa mittentur et miserit eum qui praedicatus est. vobis, Iesum Christum; tempora itaque refrigerii erunt post secundum Christi adventum. Quale refrigerium futurum sit, vide Apoc. 21,5 : et absterget Deus omnem lacrimam ab oculis eorum etc. et cf. Is. 65,18; 66,19. Secundum vulg. sententia est incompleta; supplent: μέ cum venerint ... et mise- . rit.. veniant et vobts a facie Domini (Beda), vel, etiam vos in refrigerio sitis (Beel.) vel similiter. Sententiam etiam in vulg. esse completam Patr. censet ita explicans : utpote cum venerint tempora etc., - ita et occasio iam sit peccatorum veniam a Deo per Iesum impetrandi; unde refrigerium intelligit de eo quod Christus iam nobis attulit. Quae tamen explicatio coacta est, si latinum spectas; nam wt non sine violentia explicatur utpote; et si graecum consulis, evadit illa interpretatio falsa. Habetur enim ὅπως ἄν, quae particula etiam in vulg. vertitur u/ (Luc. 2,35 ut revelentur; Act. 15,17. Rom. 3,&), et cum coniunctivo iuncía significat iis in locis intentionem. Proinde eadem notio erit hic retinenda. Enuntiatur itaque poenitentiam et conversionem ad Deum necessario praecedere debere ex Dei ordinatione, ut venire possint tempora refrigerii et ut secundus Christi adventus locum habeat. Consummatio enim saeculorum non erit, donec evangelium omnibus est annuntiatum (Matth. 24,154) et donec omnis Israel docente apostolo fidem Christi professus salvus fit (Rom. 11,96). Uti in oratione ecclesiastica dicitur, soli Deo notus est numerus electorum in aeterna felicitate locandus; isto numero completo erit consummatio saeculi; unde conclude vere dici: convertimini, ut veniant tempora refrigerii; tendit itaque propagatio regni messiani ad beatum illum finem, quo demum in perfecta gloria manifestetur. Haud absimile est quod habetur Apoc. 6,10.11 : clamant animae interfectorum : usquequo Domine non iudicas? et dicitur eis, ut requiescant, donec compleantur conservi eorum et fratres qui interficiendi sunt sicut et illi. Vertunt aliqui ὅπως ἄν quandocumque venerint ; id quod aeque contra grammaticam peccat atque contra rei veritatem. Nam ὅπως particula temporalis iungitur indicativo et optativo, non autem coniunctivo et insuper hic habes ὅπως ἄν (cf. Klotz, Devar. 1] p. 681 seq.); dein evidens est peccata non tum demum expungi ac deleri , quandocum - que venerint tempora refrigerii. Tempora refrigerii porro declarantur : xat ἀποστείλῃ et ut mittat τὸν προχεχειρισμένον ὑμῖν Iesum vobis praeordinatum, vobis destinatum, qui scil. a Deo iudex constitutus in secundo adventu suis praemium regni messiani tribuet. Messiam ipsis esse destinatum, in eorum commodum ac bonum praeparatum, non potuit non esse argumentum magnae consolationis et fiduciae. Nam cum uotione Messiae intime iungitur notio pacis, felicitatis summae, gloriae. Spes itaque praeclara iis exhibetur. At simul innuitur per tribulationes ac varias miserias ad beatum illum finem esse tendendum. Nam illa tempora futura dicuntur refrigerium; unde merito inferunt tempus intermedium designari tamquam tempus aestus ac laborum et dolorum (cf. CAr. Oec. Salm.) i. e. periodum terrestrem regni messiani ita conformari , ut tempora refrigerii summis votis sint exoptanda. — Aliqui tempus refrigerii et Christi adventum referunt ad iudicium quod Christus per Romanos in urbem et gentem iudaicam infidelem exercuit, quo iudicio Christifideles ἃ vexationibus Iudaeorum quietem et refrigerium nacti sint (cf. Oec. Theoph. Lap. Calm.). Verum hoc a proprietate verborum alienum est et refutatur statim in v. 91, quo claré enuntiatur, quando Christus e coelo mittendus sit v. 20 ut cum venerint tempora refrigerii ₪ Domini, tempora beatae consolationis, quae 8 Deo quasi egressa mittentur e£ miserit eum qui praedicatus est. vobis, Iesum Christum; tempora itaque refrigerii erunt post secundum Christi adventum. Quale refrigerium futurum sit, vide Apoc. 21,4 : et absterget Deus omnem lacrimam ab oculis eorum etc. et cf. Is. 65,18; 66,19. Secundum vulg. sententia est incompleta; supplent: τὲ cum venerint ... et mise- . rit.. veniant et vobis a facie Domini (Beda), vel, etiam vos in refrigerio sitis (Beel.) vel similiter. Sententiam etiam in vulg. esse completam Patr. censet ita explicans : utpoíe cum venerint tempora etoc., ita et occasio iam sit peccatorum veniam a Deo per Iesum impetrandi; unde refrigerium intelligit de eo quod Christus iam nobis attulit. Quae tamen explicatio coacta est, si latinum spectas; nam vt non sine violentia explicatur utpote; et si graecum consulis, evadit illa interpretatio falsa. Habetur enim ὅπως ἄν, quae particula etiam in vulg. vertitur μέ (Luc. 2,35 ut revelentur; Act. 15,17. Rom. 3,&), et cum coniunctivo iuncta significat iis in locis intentionem. Proinde eadem notio erit hic retinenda. Enuntiatur itaque poenitentiam et conversionem ad Deum necessario praecedere debere ex Dei ordinatione, ut venire possint tempora refrigerii et ut secundus Christi adventus locum habeat. Consummatio enim saeculorum non erit, donec evangelium omnibus est annuntiatum (Matth. 24,14) et donec omnis Israel docente apostolo fidem Christi professus salvus fit (Rom. 11,26). Uti in oratione ecclesiastica dicitur, soli Deo notus est numerus electorum in aeterna felicitate locandus; isto numero completo erit consummatio saeculi; unde conclude vere dici: convertimini, ut veniant tempora refrigerii; tendit itaque propagatio regni messiani ad beatum illum finem, quo demum in perfecta gloria manifestetur. Haud absimile est quod habetur Apoc. 6,10.11 : clamant animae interfectorum : usquequo Domine non iudicas? et dicitur eis, ut requiescant, donec compleantur conservi eorum et fratres qui interficiendi sunt 81006 et illi. Vertunt aliqui ὅπως ἄν quandocumque venerint; id quod aeque contra grammaticam peccat atque contra rei veritatem. Nam ὅπως particula temporalis iungitur indicativo et optativo, non autem coniunctivo et insuper hic habes ὅπως ἂν (cf. Klotz, Devar. II p. 681 seq.); dein evidens est peccata non tum demum expungi ac deleri , quandocumque venerint tempora refrigerii. Tempora refrigerii porro declarantur : xai ἀποστείλῃ et ut mittat τὸν προχεχειρισμένον ὑμῖν Iesum vobis praeordinatum, vobis destinatum, qui scil. a Deo iudex constitutus in secundo adventu suis prsaemium regni messiani tribuet. Messiam ipsis esse destinatum, in eorum commodum ac bonum praeparatum, non potuit non esse argumentum magnae consolationis et fiduciae. Nam cum notione Messiae intime iungitur notio pacis, felicitatis summae, gloriae. Spes itaque praeclara iis exhibetur. At simul innuitur per tribulationes ac varias miserias ad beatum illum finem esse tendendum. Nam illa tempora futura dicuntur refrigerium; unde merito inferunt tempus intermedium designari tamquam tempus aestus ac laborum et dolorum (cf. CAr. Oec. Salm.) i. e. periodum terrestrem regni messiani ita conformari , ut tempora refrigerii summis votis sint exoptanda. — Aliqui tempus refrigerii et Christi adventum referunt ad iudicium quod Christus per Romanos in urbem et gentem iudaicam infidelem exercuit, quo iudicio Christifideles a vexationibus Iudaeorum quietem et refrigerium nacti sint (cf. Oec. Theoph. Lap. Calm.). Verum hoc a proprietate verborum alienum est et refutatur statim in v. 21, quo claré enuntiatur, quando Christus e coelo mittendus sit
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v. 21. quem oportet quidem coelum suscipere 1. e. proprius Christi commorationis locus est coelum, neque mittendus est secunda vice in terram ; sed manere debet in coelo, usque tn tempora restitutionis omnium; si haec advenerint, tunc e coelo redibit iterum in terram; unde in hoc ipso usque tn... habes oppositionem ad illud μέν quidem; δεῖ dicitur de necessitate divino decreto constituta et a prophetis praedicta (BI/.).. Verbum restituere ἀποχαθιστάναι dicitur de sanatione, restitutione sanationis Matth. 19,13, Marc. 3,5; 8,95, Luc. 6,10; dicitur de Elia qui venturus est et restituet omnia Matth. 17,11. Unde ἀποχατάστασις omnium, quae locutus est Deus per os sanctorum suorum a saeculo prophetarum idem est, atque cuncta quae a prophetis promissa sunt tum demum integrum ac perfectum sortiuntur effectum; tum omnia illa in statu ac conditione perfecta restituentur, quae eousque inchoatione quadam et imperfectione habebantur. Servatur notio γ6stitutionis, vel translationis in novum statum, in qua prior status deterior removetur (cf. απο); quare illud ὧν recte refertur ad πάντων, neque opus est illud referre ad χρόνους (cum Beel. Felt. Wendt antea in ed. 5,1880; sed 1888 aliter). Per prophetas olim ab antiquo tempore Deus promiserat se esse Deum foederis, daturum benedictionem, pacem (cf. Gen. 9,26; 12,3; 18,18; 49,10); imo, ut Iudas nos docet in epistola v. 1& iam septimus ab Adam Enoch prophetavit : ecce venit Dominus in sanctis millibus suis facere iudicium; porro imago illa summae pacis ac felicitatis quam prophetae de regno messiano exhibent hisce in terris solum imperfecta quadam adumbratione in effectum deducitur. Restat itaque, ut illa omnia ex conditione imperfecta et manca restituantur in statum perfectum; cf. Is. 65, Si me persecuti sunt, et vos persequentur (Ioan. 15,20). Quam vere Christus id suis praedixisset, mox primi Christifideles experti sunt, et primo quidem ipsi apostoli. Eius persecutionis occasio fuit miraculum in nomine Iesu 8 Petro patratum et intrepida Petri de Iesu resurrectione concio. Synedristae enim, uti Iesum occiderant, ita eius noACT. 3,1-3. 67 minis mentionem plane exsürpare unice in votis habebant. Quare pugnam suscipiunt, quam primum Petrus in ipso templo Iesum Servatorem annuntiat. Quomodo itaque Ecclesia ipsis infestationibus creverit gloriosa et victrix, in sequentibus enarratur. Novae quasi huius periodi initium exstitit a sanatione hominis claudi a nativitate; v. 1 Petrus autem et loannes ascendebant in templum ad horam orationis nonam; α in narratione evangelica, ita hic quoque duo hi apostoli 82048 consuetudine iuncti apparent (cf. 0/0". vide Luc. 99,8. loan. 13,95; 18,15; 90,5; 21,1. 20. Act. 5,13. 19; 8,15. Gal. 2,9). Eminebat templum supra urbem in huius regione orientali (Patr.). Hora nona, scil. post solis ortum, erat hora orationis i. e. sacrificii; eo quippe tempore iuge sacrificium vespertinum offerebatur; bis enim quotidie, mane et circa horam nonam sacra faciunt in altari (Josephus, Antiq. 14,54,3), de quo holocausto sempiterno vide Ex. 99,38. Num. 928,8; ἀνέδαινον « imperfectum est quia non ante v. 8. ingrediuntur » (B/.); v. 2 et quidam vir qui erat claudus ez utero matris suae, cf. 15,7. Ioan. 9,1 a nativitate, amplius quadraginta annos natus &,92, baiulabatur ἐδαστάζετο; imperfectum designat actionem eodem tempore cum ἀνέδαινον factam, quem ponebant quotidie ad portam templi quae dicitur Speciosa, ut peteret 6106mosynam ab introeuntibus ת? templum, τὸ ἱερόν totum aedificium, muros inquam, porticus, atrium, cetera designat (Patr.). Porta speciosa communiter censetur porta Nicanoris quae vocatur, porta orientalis, per quam in atrium templi accessus patebat. Eius meminit losephus : portarum novem quidem auro et argento undique tectae erant, una cum postibus et superliminari; una vero extra templum ex aere Corinthio quae multum argento inclusas et inauratas dignitate superabat (Bell. iud. 5,5,3). Non hanc, sed alteram, per quam ex atrio mulierum in atrium virorum intrabatur, eo nomine vocatam esse Patr. censet. Haec utique porta 8 Iosepho dicitur multo maior et magnificentiore cultu et ornatu decorata, crassioribus scil. auri et argenti laminis fores erant vestitae (1. c.). Sed dubitare licet, num mendicus positus sit in ipso loco orationi destinato; videtur magis convenire, ut ad portam in extimo templi latere sitam portatus sit; ibi enim petere poterat ab introeuntibus in templum; qui vero ad portam alteram orientalem consistebat, ille τὸ ἱερόν iam ingressus erat. Putat Chr. claudum illum fortasse ex toto habitu apostolorum conclusisse eos esse viros insigniter pios; unde v. 8 is cum vidisset Petrum et Ioannem incipientes introtre in. templum μέλλοντας εἰσvx, rogabat ut eleemosynam acciperet; v. & 1ntuens autem in eum Petrus cum lLoanné dixit : respice in. nos; uti ex v. 3 patet, totum hoc agitur extra templum; postulat Petrus peculiarem a claudo attentionem et considerationem ; eum reddit attentum ad miraculum quod patraturus est, ut is rei veritatem testis idoneus exponere possit (Patr. Beel.) v. 8 at ille intendebat in eos sperans se aliquid accepturum ab eis; ἐπεῖχεν αὐτοῖς 8011. τὸν νοῦν, attendit ad eos; cf. Luc. 15,7 et 1 Tim. &,16 (attende tibi et doctrinae); v. 6 Petrus autem dixit : argentum et aurum non est mihi; « hoc ipsorum omnimodam auri inopiam demonstrat, neque enim dicit, ut nos frequenter dicimus : hoc loco aut hóc tempore non habeo, sed prorsus : non habeo, significans omnino se non possidere aurum » (Oec. TAeoph. sim. CÀr.); quod autem habeo, hoc tibi do : in nomine Iesu Christ Nazavreni surge et ambula! ἐν 1. e. mandatum habet vim et efficaciam fundatam in nomine Iesu; fides scil. in Iesum, et invocatio eius, ut patratione miraculi gloriam et potentiam suam manifestet, nomen suum reddat gloriosum ad salutem plurimorum, efficit miraculum. Atque eius nominis virtus statim apparuit v. 7 et apprehensa manu eius dextera allevavit eum et protinus consolidatae sunt bases eius et plantae, αἱ βάσεις, proprié gressus, incessus; dein pedes, uti Sap. 13,18; notat Beda : « bases nomen graecum est et in ipso graeco sic positum, quod latine fuituras significat, quo nomine gressus eius confirmatos indicat, sicut etiam latine quidam interpretati sunt » ; xai τὰ 090500 al. σφυρά et tas. | Sentit vir vim ac vigorem pedibus talisque reddi v. 8 e/ ezsiliens stetit e loco quo iacebat, vel fortasse e lecto aut ferculo in quo baiulabatur (v. 2) cum gaudio exsiliens firmiter pedibus stetit, e ambulabat et intravit cum illis in templum ambulans et exsiliens prae gaudio et laudans Deum ; ita incedebat ut prae laetitia per intervalla subsiliret gaudens de beneficio accepto, pro quo Deo laudes et gratiarum actiones refert; v. 9 et vidit omnis populus eum ambulantem et laudantem Deum, v. 10 cognoscebant autem illum quod ipse erat qui ad eleemosynam sedebat ad Speciosam portam templi et impleti sunt stupore et extast tn eo quod contigerat illi; > ad significandam maguitudinem admirationis duas passiones animi apposuit, stuporem quidem magnitudinem admirationis significantem et ecstasim effectum eius, hoc est fere alienationem ἃ seipsis » )001.( et Beda notat : « 8118 editio pro ecstasi i. e. excessu mentis admirationem non proprie posuit; quia maior admiratio solet nonnunquam mentem ad excessum deducere et ultra consuetum cogitandi modum ad altiora transferre ». Atque gig 8264 : et repleti sunt stupore et ammiratione in eo quod acciderat ei. — Repetunt critici (Weiss, Populo sanationem claudi valde admiranti exponit Petrus illam effectam esse per vim ac virtutem nominis Iesu quem Deus glorificaverit, illi autem negaverint et occiderint. Eos quidem ex ignorantia id fecisse ; quare eos ad poenitentiam adhortatur, ut deletis peccatis salute potiantur, de qua prophetae annuntiaverint et quae primo ad eos pertineat, utpote filios prophetarum et foederis Dei. Oratio ad animos commovendos valde apta est : eos arguit sceleris gravissimi quod negare non possunt ; sed quos terruit, hos statim erigit magna caritate ostensa et ad certam spem veniae ac beatitatis adducit, quae primarie illis est promissa ac proposita. , Homo sanatus prae gaudio et grata in apostolos benevolentia apprehendit tenaciter amborum manus seu vestes clamansque tenere se benefactoressuos (Calm.); v. 11 cum teneret autem Petrum et Ioannem, cucurrit omnis populus ad eos ad porticum quae appellatur Salomonis stupentes; sciebant enim eum claudum fuisse (v. 10); ingressi igitur in templum per portam extimam orientalem pervenerunt ad porticum Salomonis, quae pariter in orientali parte templi sita erat; unde etiam στοὰ ἀνατολική vocatur (Antiq. 20,9,7) ; vide ad Ioan. 10,93. Eo itaque loco consistunt apostoli cum homine sanato , teste virtutis et gloriae 1650, ubi tempore encaeniorum, ultimo mense decembri, Iudaei illum Iesum lapidare volebant quia de sua natura divina testatus est (Ioan. 10,31); v. 12 videns autem Petrus respondit ad populum; dicitur respondere, non solum si quaestio praecessit, verum etiam ,.si ad aliquid sive dictum, cogitatum sive factum loquens sermonem refert; unde non est sensus simpliciter : loqui incipere; viri Israelitae, quid miramini in hoc, de hac re; notat Cr. apostolum hunc sermonem non incepisse , uti priorem 2,14, quia omnium attentio iam maxime erat excitata; immo dicens : cur miramini? i. e. non est ratio cur tanta admiratione rem hanc prosequamini, attentionem omnium summopere in se convertit, aut nos quid intuemint; quasi nostra virtute aut potestate i3ia δυνάμει ἣ εὐσεξείχ propria virtute et pietate (gig) fecerimus hunc ambulare? tum esset ratio admirationis; tum haberent cur stupentes fixos oculos in apostolos intenderent. Neque propriae potestati neque merito pietatis religionisque suae sanationem attribui posse affirmat. | Unum solum ut in isto eventu considerent monet v. 21. quem oportet quidem coelum suscipere 1. e. proprius Christi commorationis locus est coelum, neque mittendus est secunda vice in terram ; sed manere debet in coelo, usque tn tempora restitutionis omnium; si haec advenerint, tunc e coelo redibit iterum in terram; unde in hoc ipso usque tn... habes oppositionem ad illud μέν quidem; δεῖ dicitur de necessitate divino decreto constituta et a prophetis praedicta (B/.).. Verbum restituere ἀποχαθιστάναι dicitur de sanatione, restitutione sanationis Matth. 129,13, Marc. 3,5; 8,95, Luc. 6,10; dicitur de Elia qui venturus est et restituet omnia Matth. 17,11. Unde ἀποχατάστασις omnium, quae locutus est Deus per os sanctorum suorum a saeculo prophetarum idem est, atque cuncta quae 8 prophetis promissa sunt tum demum integrum ac perfectum sortiuntur effectum; tum omnia illa in statu ac conditione perfecta restituentur, quae eousque inchoatione quadam et imperfectione habebantur. Servatur notio restitutionis, vel translationis in novum statum, in qua prior status deterior removetur (cf. azo); quare illud ὧν recte refertur ad πάντων, neque opus est illud referre ad χρόνους (cum Beel. Felt. Wendt antea in ed. 5,1880; sed 1888 aliter). Per prophetas olim ab antiquo tempore Deus promiserat se esse Deum foederis, daturum benedictionem, pacem (cf. Gen. 9,26; 129,3; 18,18; 49,10); imo, ut Iudas nos docet in epistola v. 1& iam septimus ab Adam Enoch prophetavit : ecce venit Dominus in sanctis millibus suis facere iudicium ; porro imago illa summae pacis ac felicitatis quam prophetae de regno messiano exhibent hisce in terris solum imperfecta quadam adumbratione in effectum deducitur. Restat itaque, ut illa omnia ex conditione imperfecta et manca restituantur in statum perfectum; cf. Is. 65, 17 : ecce enim ego creo coelos novos et terram novam; 2 Petr. 3,13. . Quale itaque bonum exspectandum sit a poenitentia et conversione, eos docet in v. 19-21, quibus simul rationes efficaces suppeditat. Pergit eos urgere, ut fidem Christi amplectantur minis quoque propositis, si renuerint
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v. 22 Moyses quidem dixit : quoniam prophetam suscitabit vobis Dominus Deus vester de fratribus vestris tamquam me; ipsum audietis 2uxta omnia quaecumque locutus fuerit vobis;
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v. 93 erit autem : omnis anima quae non audierit. prophetam 1llum, exterminabitur de plebe; cf. Deut. 18,15 seq.; quae si valent de omni propheta quem Deus missurus est, a fortiore valent de. summo .propheta, de Messia qui populo. erat promissus et qui maxime omnium erat os Dei et auctoritate divina loquebatur. Uti Deus olim multifariam multisque modis locutus est.in prophetis, ita postea locutus est in Filio (Hebr. 1,1), inde quasi ostendens agmen prophetarum ducere ad Christum , culmen et caput prophetarum, per quem locutio Dei ad nos absolvatur. Quo sensu verba illa Deut. 18,15 seq. vere sint messiana, vide apud Cornely, Introd. I] 9 (2. ed.) p. 275 seq. Verba recitantur 8 Petro ad sensum 80curate; pro ego ultor erzsistam ilam ponit poenam quae toties in wet. test. proponitur (Gen. 17,15. Lev. 7,90. 91. Num 19,13. 20 etc.) .: exterminabitur de plebe, ἃ populo Dei, 8 salute messiana excludetur; uti in vet. test. formula illa declaratur poena mortis, ita hic mors altera, perditio aeterna designatur. Quanta enim cura ac sollicitudine debeant adhortationem hanc suscipere et proinde, quantopere sese reddant obnoxios ultioni divinae, si neglexerint, ulterius inculcat Petrus ex eo quod Deus longa prophetarum serie hanc salutem messianam, quae nunc iis offeratur, annuntiandam ac praeparandam curavit
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v. 94 et omnes prophetae a Samuel, qui quasi princeps ac caput erat cunei prophetarum (1 Reg. 19,90) e/ deinceps qui locuti sunt τῶν valsZzz , ὅσοι ἐλάλησαν — saepe construunt ὅσοι τῶν χαθεξῆς ἐλάλησαν — sed melius refertur ad ἀπὸ; « esse debebat xai x20. Sine τῶν, ne οἱ 20. simul cum Samuele initium significarent; sed est negligentia excusabilis » (B/.) annunttaverunt dies istos, «χαὶ χατήγγειλαν etiam annuntiarunt 1. e. non solum generatim prophetarunt, verum etiam Aos dies i. e. salutem messianam quae nune vobis offertur praedicabant. Quantam igitur culpam contraherent, si huius salutis negligentes se praeberent, quae primo et iure quodam praecipuo ad eos pertinet; nam
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v. 25 vos estis filii prophetarum et testamenti quod disposuit Deus ad patres nostros; dicuntur fiii more hebraico, quia oracula prophetarum et foedus Dei ad eos pertinet et quia inde quasi spiritualiter nati indolem illorum et quasi mentem in se exprimere debent. Gravissima est adhortatio et apta peroratio, quae ipsa anaphora vos , vobis v. 26 vim habet et vigorem; dicens ad Abraham : et in semine tuo benedicentur omnes famtliae terrae; cf. Gen. 92,18; 26,4; quod semen postea clarius determinatur v. ₪. Ps. 11,17 et benedicentur in ipso (in rege messiano, de quo agitur) omnes tribus terrae. Hanc iam benedictionem iis mittit Deus, iis primum prae reliquis,
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v. 26 vobis primum Deus suscitans Filium suum, postquam suscitayit ἀναστήσας τὸν παῖδα αὐτοῦ, Vide ad v. 13, mistt eum benedicentem vobis; nam 100860 primum, ut apostolus loquitur, evangelium est virtus Dei in salutem ; innuit Petrus iam vocationem gentium (ex verbis Christi 1,8. Luc. 25,88); suscitans non dicitur de resurrectione Christi, sed eo sensu quem habet verbum in v. 22. Deus enim, uti olim prophetas suscitavit, ita Iudaeis suscitarat et miserat Iesum eumque Jenedicentem; cf. v. 95; quam benedictionem ab eo semper dari ac permanere ipsa verbi forma exprimitur; « non dicit servantem, sed quod maius est, benedicentem, ostendens crucifixum benedicere iis qui crucifixerunt » (CÀr.). Sed quando et qua conditione haec illis contingat benedictio, adiungit ἐν τῷ ἀποστρέφειν, ea scil. conditione, u4 convertat se unusquisque a nequitia sua; bene versio syriaca : δὲ convertamini, et philox. quando conversus fuerit quisque. Redit itaque sermo ad v. 19, ad adhortationem et doctrinam pro vita et usu immediato. « Demulcet autem apostolus animos Iudaeorum, quo ad credendum faciat promptiores, dicendo quod totius mundi Sanator eos primum visitaturus et benedicturus elegerit » (Beda). et. In v. 6 BD ιωναθας, d loathas; in minusc tspaztxov; item e gig vulg. In v. 8DEP al pler syr (utr) arm Chr Ir Cyp add xov (opa; itcm gig; add ἀχουσατε E alq minuso syr aeth Cyp; non add am fu demid. In v. 9 D E syr (utr) Ir Cyp add ag υμων; gig 8 vobis. In v. 10 D E ph (mg) Cyp add (xat) εν αλλω οὐδενι, item. Bed ex graeco. In v. 12 D ανθρωξοις; solum B vga; ; al ἡμᾶς. Quod Christus apostolis de persecutionibus praedixerat, iam experiuntur &,1 /oquentibus autem t/lis ad populum supervenerunt sacerdotes et magistratus templi οἱ 500000064 ἐπέστησαν αὐτοῖς: verbum significat repentinum et minime exspectatum illorum adventum (Saím.), subito et ex improviso eis adstiterunt sacerdotes, illi nimirum quibus per illam hebdomadam erat templi sacrorumque ministerium et custodia, quae munia viginti quattuor sacerdotum classes singulae singulis hebdomadis obibant (Patr.). Nominantur autem ἀρχιερεῖς et qui olim pontificatum gesserant et qui erant ex familiis ex quibus pontifices eligebantur vel etiam (ut aliis videtur) principes viginti quattuor illarum classium sacerdotum (vide quae dixi in Comment. Matth. I. p. 88) et magistratus templi 5 στρατηγὸς τοῦ ἱεροῦ, praetor templi, ut teste Beda alia editio habet, vel praepositus; hebr. princeps domus Iahve ^ בבית 23 cf. 1 Chron. 9,11; 9 Chr. 35,8. ler. 20,1; cuius erat praeesse excubiis templi, levitis eas excubias agentibus; ad munus eius pertinebat ordini quoque in templo invigilare; nominat losephus quoque cum Anania pontifice τὸν στρατηγὸν "Avavov (Antiq. 20,6,9), et sadducaei; hi fortasse auctores erant, ut illi supervenirent. Nam hi videntur describi instigatores, quia additur
3:1
… However scanty the information about Christian worship in the earliest times of the Church, it is nevertheless known that the Apostles did not entirely abandon Jewish usages, which they only completed with specifically Christian worship: the Eucharist (Lk. 24:52 ff.; Acts 2:46; 3:1). It is not excluded, indeed it is probable, that the formal part of apostolic worship, including the Eucharistic worship, which was not held in the Temple, used the Old Testament …
I. HISTORY OF THE LITURGICAL HOURS. – 1. The private Hours of the first three centuries. – From Sacred Scripture it appears that the Apostles, for their prayer, followed the times already used in the synagogue, namely the third hour (Acts 2:15), the sixth (Acts 10:9) and the ninth (Acts 3:1), which are therefore also called the "apostolic hours." To these are naturally added the prayer of the morning and that of the evening. …
Among his works are to be noted the commemorations of the Golden Friday, those of the Fast of the Ninevites and of the Miracle of St. Peter (Acts 3:1-10), edited by A. Scher (PO 7, 53-87).
NONA. - It is that part of the Divine Office which is recited at the ninth hour (= 3 p.m.), according to the Greek-Roman division of the day. This hour of prayer, already used in the Synagogue (cf. Dan. 6:10; Ps. 54:18), passed into Christian use (Acts 3:1; cf. 2:15; 10:9) as a private prayer to sanctify the day (Didache, ch. 8, 3; Tertullian, De oratione, 23; De ieiunio, ch. 10; Apostolic Constitutions, ch. VIII, no. 34, 1); as a canonical …
… the Colossians that the obligation to observe new moons and sabbaths no longer holds (Col. 2, 16). The Apostles and the first Christians, although for some time they gathered together with the Jews on the Sabbath day for the praise of God (Acts 2, 46; 3, 1; 5, 12; 21, 26), soon held their own assemblies for prayer and for the celebration of the Eucharist (Acts 2, 42), so as to introduce the custom of sanctifying the day following the …
3:2
… The eastern one was called of Nicanor and "the beautiful gate" (Acts 3:2); it is probably the "Corinthia" of Fl. Josephus (Bell. …
3:6
… The compound name Ἰησοῦς Χριστός occurs only 4 times in the Gospels (Mt. 1:1; Mc. 1:1; Io. 1:17; 17:3), is rare elsewhere (Act. 3:6; 4:10; 9:34; Apoc. 1:1, 2, 3), while it is very frequent in the epistles of Paul and Peter.
… Nazaraeus); 26:71; Lk. 18:37; Jn. 18:5, 7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9. In Acts 24:5 ff. Paul is accused as "ringleader of the sect of the Nazoreans." The title is connected with Nazareth (v.), where Jesus dwelt for the greater …
Primacy of Saint Peter and of the Roman Pontiff
… He presided over the selection of a new apostle (Acts 1:15-26); he was the first, as head of the Apostles, to preach (ibid. 2:14) and as such was questioned by his hearers (ibid. 2:37); he performed the first miracle (ibid. 3:6) and afterward others by his shadow alone (ibid. 5:15); it was he who answered the Sanhedrin (ibid. 4:8) and who, as head of the movement, was imprisoned by Herod (ibid. 12:3); as …
3:8
Still others affirm the infallibility and an ineluctable necessity of fulfillment of what "is written" (cf., e.g., Lk. 18, 31; Mt. 5, 18; Acts 1, 16; 3, 8, 21); they proclaim its supreme and uncontested authority to settle all questions that touch faith and morals, recognized by Jesus, by the Apostles and by the Jews. …
3:11
… They served to shelter from the weather, for walking, for listening to the teachers (Jn. 10:23; Acts 3:11; 5:12), for the sale of animals and the exchange of currency. …
3:12
in some way to reconstruct its broad outlines (discourses of Peter: Acts 2:14-40; 3:12-26; 5:29-32; 10:34-43; discourses of Paul: Acts 13:16-41; 17:22-31; discourse of Stephen: Acts 7:2-53). Above all in the Synoptic Gospels we have the reflection and expression of apostolic catechesis. …
3:13
Apart from the narrative of the trial of Jesus Christ, in which P. plays so great a part, he is named six times in the New Testament, three times with his full name, in Lk. 3:1; Acts 4:27; 1 Tim. 6:13; and three other times with only the surname of P.: Lk. 13:1; Acts 3:13; 13:28. In passing, St. Luke (13:1) alludes to an episode of cruelty in which P. had a group of Galileans killed in the Temple, while they were offering sacrifices.
3:14
Barabbas (in Aramaic means "son of the father"; spelling uncertain in the Greek text)
… But the Procurator's intent (Acts 3:14) failed: B. was pardoned, at the request of the people instigated by the priests and the elders, perhaps to continue his troubled life; he entered into a framework of legend, spread …
Holiness of Christ and of Mary
HOLINESS OF CHRIST AND OF MARY. - I. HISTORICAL SURVEY. - 1. Holiness of Christ. - The New Testament formally applies to Jesus the adjective "holy" (ἅγιος: Lk. 1:35; Acts 3:14; 4:27, 30; Heb. 7:26) and also the noun (ὁ ἅγιος): the demons recognized in him "the Holy One" par excellence (Mk. 1:24); the same title is given him by Rev. 3:7.
… In this sense, in fact, St. Joseph is called «just» (Mt. 1, 19) and St. Peter reproaches the Hebrews for having put to death the one who had fulfilled justice as no one else (Act. 3, 14 ff.); in this sense Jesus is called «just» by Pilate (Mt. 27, 34), by the centurion (Lc. 23, 27); in this sense it is said that Jesus came to call not the «just» but sinners (ibid. 5, …
3:15
… The devil is the prince of death (Hebr. 2, 14; Rom. 6, 23). Jesus Christ is the prince and the author of life (Act. 3, 15; Hebr. 2, 10). Passing over to Jesus Christ, man «is reborn». …
… Peter (Act. 2:36; 3:15) and Paul preached: Jesus, the C., is the Lord (Κύριος), is the "Sovereign of life" (ὁ ἀρχηγὸς τῆς ζωῆς). …
… One of the fundamental arguments used, on the Catholic side, in the discussions with the Monophysites in E. had been the kávokis (Ethiopic: vardai "abasement") of the Incarnate Word, with the obvious citation of the passages of Scripture (and particularly Phil. 2, 6-10; Rom. 3, 10; Hebr. 2, 9; Act. 3, 15) that are interpreted with reference to the human nature. …
ξ) The manifestations of the new life. - The Apostles in their preaching present themselves as witnesses of the new life of J., and constantly connect their apostolate with the risen J.: cf. Act. 4, 33; 2, 32; 3, 15; 13, 31; I Cor. 9, 1. The Apostles furthermore feel that they owe the gift of the Holy Spirit to the influence of the Risen One, whom they call "life-giving spirit" (I Cor. 15, 45; …
… His brothers and he have an identical concept of the apostolate: according to the order received from Jesus (Lk. 24:48; Acts 1:8), they present themselves as the "witnesses" of facts that did not occur in angulo, in secret (Acts 26:26; 1:21-22; 2:32; 3:15; 4:19-20; 5:32; 10:39), not as purveyors of ingeniously invented fables, doctas fabulas secuti (II Pt. 1:16; I Pt. 5:1-4; I Io. 1:1-3, etc.). …
3:18
… Alongside the traditional integral form ὁ χριστός Κυρίου (Θεοῦ), which persists only in the Lukan writings (Lc. 2:26; 9:20 [cf. Mt. 16:16]; Act. 3:18; 4:26), there appears in the Gospels (as already in Ps. Salom. 17:32; cf. Eccl. Gr. 46:19) Χριστός Κύριος (Lc. 2:11), a title in which messiahship culminates in the divinity …
3:19
This doctrine is founded both in Sacred Scripture (Joel, 2, 12 ff.; Lk. 13, 3-5; Acts 3, 19; cf. Ezek. 18, 21 ff.; Jer. 18, 8; Eccl. 2, 22), in which God's forgiveness is conditioned upon the detestation of one's own faults and the will to bring forth fruits of penance; …
Num et quomodo docente s. Petro (Act. 3, 19 n.; II Pt. 3, 12) Parusium accelerare possimus?, in Verbum Domini, 18 (1938), pp. 209-307; id., «... Appropriquat redemptio vestra », ibid., pp. 334-37; D. Busy, St Paul et st Matthieu, …
… The Lord's final command ("... praedicari in nomine eius paenitentiam in remissionem peccatorum": ibid. 24:47) was faithfully carried out in the apostolic preaching (cf. Acts 2:38; 3:19; 8:22; 17:30). If in the Pauline epistles faith is proposed as the way of life, the death of St. Paul includes "metanoia," of which St. Paul himself is a shining example.
3:20
… There is no record of other prophets (cf. I Mach. 14:41) until John the Baptist (Mt. 11:9 ff.; Le. 7:26 ff.), precursor of the prophet par excellence, Jesus (Act. 3:20 ff. = Deut. 18:15-19; Io. 1:21, 45; 6:14; 7:40; Act. 7:37; Hebr. 1:1 ff.; A. Clamer, Ste Bible, II, Paris 1940, p. 634 ff.).
3:21
APOCATASTASIS. - A Greek word (ἀποκατάστασις) which etymologically means "to put a thing back in its original place." It is used only once in Sacred Scripture, by St. Peter (Acts 3:21), to signify the restoration of all things (ἀποκατάστασις πάντων) to the order willed by God, an order that has been disturbed by the sin of free creatures. …
3:22
… Mosaic authenticity of our book must be held by divine faith: thus A. Bea), on the singular importance of Moses' personal work and on the ancient national tradition (cf. II Kings 14:6 = Deut. 24:16; Bar. 2:2 ff. = Deut. 28:53; Mt. 19:8 = Deut. 24:1; Acts 3:22 = Deut. 18:15, 19; Rom. 10:19 = Deut. 32:21, etc.). …
… To prescriptions of the Pentateuch as of Moses the contemporaries of Christ likewise appeal: the Pharisees (Matt. 19:7; John 8:5; Acts 6:14), the Sadducees (Matt. 22:24), the disciples (John 1:45). The conviction passes to the Apostles (Acts 3:22; Rom. 10:5, 19; 1 Cor. 9:9 etc.) and to the first believers (Acts 7:37; 28:23).
3:24
… scope to the redactional note I Sam. 9:9, it has advanced the hypothesis (from A. Kuenen, up to H. Gressmann, R. Kittel, G. Hölscher, A. Causse, etc.) that prophetism arose in Israel more or less at the time of Samuel (in this regard they also cite Acts 3:24; Hebr. 11:32, which speak only of the continued succession of prophets from Samuel onward; while
3:25
Peter, Stephen and Paul will recall the Abrahamic promises (Acts 3, 25; 7, 2-8, 17; Heb. 6, 13; II Cor. 11, 22), which were fulfilled in Christ for all those who, through faith, are sons of the great patriarch (Rom. 9, 7-9; Gal. 3, 29; 4, 22-31). A. is …
3:29
… Thus in the Epistolary of Schlettstadt (ca. 8th century): In Pascha, Act. 3:29-41: Viri fratres, liceat audenter dicere. …
3:42
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
… The f. p. at Emmaus (Lk. 24:30-35), on the shores of the lake (ibid., 24:41-43; "piscis ausus") and during the stormy voyage toward Malta (Acts 27:35) is today commonly considered an ordinary meal, whereas that celebrated by the first Christians in Jerusalem (ibid. 3:42, 46) and by St. Paul at Troas (ibid. 20:7, 11) is held to be Eucharistic. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.