HEALING THE LAME THE TREASURE OF THE CHURCH: THE NAME OF JESUS CHRIST In the two last chapters, we saw how the Lord Christ prepared the Church to set forth to work to the account of the kingdom of God. The first chapter showed that, as her Head is heavenly (the ascension) it fits her to be heavenly as well. In the second chapter, we saw that her leader is the fiery Holy Spirit to kindle her with the fiery love. Now, the work in Jerusalem starts according to the command of the Lord Christ. The Evangelist St. Luke presents an important biblical fact: the treasure of the Church is the name of Jesus Christ. 1- Healing the lame in the name of Jesus of Nazareth 1â 10 2- A speech about faith in Jesusâ name 11â 16 3- Testimony of all prophets to Jesus Christ 17â 26 1- HEALING THE LAME IN THE NAME OF JESUS OF NAZARETH âMany wonders and signs were done through the apostlesâ (Acts 2: 43). Those signs were neither done haphazardly, nor to demonstrate the abilities of the apostles, but to draw every soul to enjoy the greatest sign: the exalted love of God, proclaimed on the cross. The book of Acts mentioned only few examples of those signs, for all generations to realize the capabilities of the Church of God for a divine kingdom on earth. âNow Peter and John went up together to the temple at the hour of prayer, the ninth hourâ (Acts 3: 1). St. Peter, St. James, and St. John, the selected group to accompany the Lord Christ in several events, were counted as pillars (gal 2: 9). They alone accompanied the Lord Christ at His transfiguration (Mark 9: 20), and were closer to Him at the garden of Gethsemane (Mark 14: 33). Despite the difference in nature between St. Peter and St. John, they were closely connected by an amazing friendship. The first was known for his zeal and rashness; whereas, the second was known for tranquility and love. The first denied the Lord Christ thrice during His trial, while the second followed the Lord even to the cross. Notwithstanding, the Lord chose these two to go and prepare the Passover (Luke 22: 8). It is obvious from the Book of Acts that their attachment to each others grew closer after the resurrection of the Lord Christ and His ascension to heaven. They went together to the tomb of the Lord (John 20: 2); and they were both among the delegation sent by the apostles to deliver to the people of Samaria the faith and Baptism (Acts 8: 14). Although each of them had a brother among the disciples, their relation to one another was much stronger than their relation to their brothers according to the flesh. Friendship in Jesus Christ, and in the spiritual work, is often stronger than blood relation. ï¶ There is nothing to heal pains like a true friend, who comforts you during your affliction. ï¶ Indeed, you should have a friend, whom you may call âhalf your soulâ. 171 ï¶ There is no true friendship, unless it is like a welding joint between souls, to connect them together with love, poured out in our hearts by the Holy Spirit. St. Augustine ï¶ âAmong all these then there is one kind of love which is indissoluble, where the union is owing not to the favor of a recommendation, or some great kindness or gifts, or the reason of some bargain, or the necessities of nature, but simply to similarity of virtue. This, I say, is what is broken by no chances, what no interval of time or space can sever or destroy, and what even death itself cannot part. This is true and unbroken love which grows by means of the double perfection and goodness of friends, and which, when once its bonds have been entered, no difference of liking and no disturbing opposition of wishes can sever1". Abbot Joseph âNow Peter and John went up together to the temple.â As the temple building was a little elevated than the rest of the city, they are said to have âgone upâ. We have already seen the commitment of the apostles and the disciples to worship in the temple with one accord (Acts 2: 46). âAt the hour of prayer, the ninth hourâ: The Jews used to keep three hours of prayer: the third, the sixth, and the ninth. The prophet David says, âEvening and morning and at noon, I will pray and cry aloudâ (Ps 55: 17). Also Daniel was committed to this in the land of captivity (Dan 6: 10). The early Church continued to keep all the rites of Jewish worship and to partake of the prayers in the temple at the designated hours, but with new Christian concepts. ï¶ âAt the ninth hourâ, the hour when the Lord delivered His Spirit on the cross, the apostles prayed2. St. Basil the Great âAnd a certain man, lame from his motherâs womb was carried, whom they laid daily at the gate of the temple which is called beautiful, to ask alms from those who entered the templeâ (Acts 3: 2). The story of the healing of the lame from his motherâs womb was one of the many miracles granted by the Holy Spirit to the apostles, to do in the name of the crucified Jesus, But the Spirit chose it to carry a particular significance. That miracle was done by Peter and John, and in that short episode, their names were repeated thrice, to confirm that those two names bear a symbolic meaning that touches the life of the Church and that of every true believer, who wishes to enjoy the work of the Holy Spirit in his depths. The first name represents faith, as the word âPeterâ means (rock); and the name âJohnâ represents love, by which we can recognize and see the Lord, as he, alone among the disciples, recognized Him at the sea of Tiberius, and said to Peter, âIt is the Lordâ (John 21: 7). It is as though the work of the Spirit is shown in the Church, through faith working by love. As that man had been lame from his motherâs womb, the work of the Spirit was a kind of creation, renewing human nature and granting us a new creation, capable of proceeding on the way in Christ, to cross over to the bosom of the Father. As to the reference that he had been lame from his motherâs womb, it carries a confirmation that 1 St. John Cassian. Conferences. 16.3. 2 Syrian Monastery. St. Basil the great. Year 196. Pg 121 172 the miracle had no trace of deceit, as he had been lame since his birth, incapable of movement, in need of someone to carry him daily to the temple, to ask for alms, and was known as such by all inhabitants of Jerusalem. âThe gate called beautifulâ was the main gate leading to the Womenâs Court, Israelâs Court, and the Priestsâ Court, through which all the Jewish people: men, women, and children crossed, as well as the priests and the Levites. Testimony to the Lord Christ was directed to all those who entered into the temple to practice the prayer of the ninth hour, with no discrimination. The scholar Lightfoot believes that the gate called Beautiful was the gate leading from the Quarter of the Gentiles to that of the Jews, so that the lame man would be encountered only by the Jews and not by the Gentiles. He saw himself as more exalted than to stretch his hand to ask for alms from a Gentile. The scholar Whitby believes that the Gate called Beautiful was the entrance of the temple, the house of God. The beauty of the temple is not compromised by the presence of a poor lame man asking for alms. The love offered by those who came to pray and the spirit of giving were integrated parts of the beauty of the house of God. ï¶ In every family, there should be a place, where Christ hides in the hungry and thirsty strangers. ï¶ Nothing draws us closer to God and makes us after His image like that good deed. ï¶ Mercy lifts man up to exalted heights and gives him favor in the eyes of God. When the queen intends to enter to the place of the king, nobody dares to ask her where she is going, but everyone meets her with joy, So is the one who does mercy and gives alms, he goes before the throne of the king with no hindrance, because God loves mercy dearly and keeps it close to Himself. In the Scripture it is said, âThe queen sits on Your right handâ. Mercy is favored in the eyes of God, for due to it He became Man for the sake of our salvation. St. John Chrysostom ï¶ Give the poor, then dare to pray, I.E. talk to God like a son talking to his father, as Nothing draws the heart closer to the Creator like an act of mercy. St. Isaac the Syrian ï¶ âFor even the Saints who dwell on earth, though in their body they tread the earth, in heart dwell in heaven. For it is not in vain that they are reminded to "lift up their hearts," and when they are so reminded, they answer, "that they lift them up:" nor in vain is it said, âIf you have been risen together with Christ, then ask for what is up there, where Christ is sitting on the right hand of Godâ Set your affections on things above, not on things on the earth. In so far therefore as they have their conversation there, they do bear God, and they are heaven; because they are the seat of God; and when they declare the words of God, âHeaven talks about the glories of God." 1â. St. Augustine ââŠWho, seeing Peter and John about to go into the temple, asked for almsâ (Acts 3: 3). The lame man most probably did not know the two apostles personally, but the apostles must have seen him whenever they entered into the temple to worship. 1 St. Augustine. Sermon N.T. Lessons 3.14. 173 âAnd fixing his eyes on him, with John, Peter said, âLook at usââ (Acts 3: 4). It is natural for him who seeks alms to look at people to get something from them; but, he did not expect to see those two men standing, fixing their eyes on him. What do they want from him? Do they intend to rebuke him about begging? But everyone knew that he was incapable of working since his birth. The two apostles looked at him before doing the miracle, as God looks at us with the eyes of compassion and personal care. As love should precede giving, they gave their love and care before giving him healing in the name of Jesus Christ of Nazareth. They did not do like many others, who give alms with their hands, while their hearts are far away from the needy. It is amazing how both of them fixed their eyes on him at the same time, The One Spirit worked in them together, to look at him with their heart, as well as with their eyes. Peter said to him, âLook at usâ, yearning for the lame to see the Person of the Lord Christ who dwells in them, and works with His Spirit in and by them. ï¶ If you intend to give something to a needy person, let your smiling face precedes your alms, together with uttering some gentle words that support his sufferings. If you do that, his pleasure in your gift will be greater than the need of his body1. St. Isaac the Syrian âSo he gave them his attention, expecting to receive something from them, Then Peter said, âSilver and gold, I do not have, but what I do have I give you: in the name of Jesus Christ of Nazareth, rise up and walkâ (Acts 3: 5, 6). Peter and John fixed their eyes on the lame, and Peter asked him to look at them; thus, their eyes encountered his, in an inner encounter to the account of the kingdom of God. The two apostles, bearing the spirit of fatherhood, by the work of the Holy Spirit, shared with God His looks at every handicapped and needy soul. They looked at him with the spirit of exalted truth and of compassion, not with the spirit of disability and despair, with the Spirit of power through the capabilities of the Holy Spirit. Indeed, how much the Church is in need of such looks of shepherds, whose hearts are like the loving and compassionate heart of God, in a true fatherhood, together with wisdom and power. In the old days, the prophet Jeremiah had such an experience, as in his compassion he cried out, âO my soul, my soul! I am pained in my very heart! My heart makes noise in me, I cannot hold my peaceâ (Jer 4: 19). In his yearning for the salvation of his brethren, he cried out, âIs there no balm in Gilead? Is there no Physician there? Why then, is there is no recovery for the health of the daughter of my peopleâ (Jer 8: 22)? As he looked at them expecting to receive alms, Peter told him that they had no possessions of this world, but what they had inherited is the name of Jesus Christ of Nazareth, which is far better for them and for him, capable of giving him healing, to rise up as though from the dead, and to walk as though along a royal road. According to the words of the Psalmist, âHe sent His word and healed themâ (Ps 107: 20). Peterâs heart moved by the living faith in the name of Jesus Christ, the Physician of the souls and bodies, and in His divine promise: âIf you ask anything in My name, I will do itâ (John 14: 14). 1 A. J. Wensinck: Mystic Treatises by Isaac of Nineveh, 1923, p 233. 174 The balm (faith in the Lord Christ) came; and the Physician of souls and bodies descended to us; but the assembly of the Sanhedrin rejected Him; whereas, the simple like St. Peter received Him, and offered Him for the healing of the whole world, to become in truth, the daughter of the new Zion, the true people of God. St. Ambrose believes that St. Peter gave the lame man that balm, and healed him (Acts 3: 1- 11). He gave it to the paralyzed Aeneas (Acts 9: 34) so he rose up and made his bed, and gave it as well to raise Tabitha from the dead (Acts 9: 40). ï¶ Whoever wishes to acquire wisdom will say, âSilver and gold I do not have, but what I do have I give you, In the name of Jesus Christ of Nazareth, rise up and walkâ. Possessing no silver, he acquired the gift of working love in the name of Christ. That is why you are also told, âWisdom is hidden from the eyes of all living, and concealed from the birds of the airâ (Job 28.21). Neither humans nor the angels know where it was, about whom it is said, âI saw an angel flying in the midst of heavenâ (Rev. 14.6) 1. ï¶ "Not in his own name, but in the Name of Christ. But "rise" is a command; on the other hand, it is an instance of confidence in one's right, not an arrogant claim to power, and the authority of the command stood in the effective influence of the Name, not in its own might2â. St. Ambrose ï¶ âSave me, O God, by Your nameâ (Ps 54: 1). He says that calling on Your name is a guarantee for my peace. By the same way, the apostles carried out the great miracles. According to the Scripture, âIn the name of Jesus Christ of Nazareth, rise up and walkâ (Acts 3: 6) 3. Father Theodoret, Bishop of Cyrus ï¶ âBut now many, while they do not say it in words, by their deeds declare: 'Faith and pity have I none; but such as I have, silver and gold, these I will not give you4'â. ï¶ âBut now our Lord by His poverty has consecrated the poverty of His house. 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?â 5. ï¶ âFor (the apostles) were not weighed down with the burden of riches. Therefore they could stand, as Elijah, in the crevice of the rock (1kings19: 11- 13); they could pass through the needle's eye, and behold the back parts of the Lordâ 6. St. Jerome Much wealth has been placed at the feet of Peter and John, as well as at the feet of the other apostles, yet, that did not preoccupy their minds, but they let every one take from it what one needs. The apostles did not set aside a certain portion of it to give the 1 The Prayer of Job and David, B.1, 9: 30. 2 St. Ambrose. Of the Christian Faith, 3:4 (31). 3 Fr. Theodoret. Comment. On Ps. 54. 4 St. Jerome. Letter 32.32. 5 Letter LII. To Nepotian. 10. 6 Letter 123.25. 175 poor on the road, or at the entrance of the temple, but they carried the Lord of the whole world, to grant abundantly what is greater than silver and gold. In our study of the gospel according to St. John, calling Jesus Christ by the name âOf Nazarethâ bore a kind of mocking and ridicule. But here, the apostle uses this title to proclaim that what the world counts as disgrace bears an exalted divine glory. This title became connected to the cross (John 19: 19). Putting the hand of God or stretching it to work probably refers to His compassion and His amazing love toward man. Although He worked by His free grace, yet He used to present it through the human arm. He does not underestimate our hands, although we are completely unable to work; and all what is accomplished through them is nothing but a free gift from God. Although the gift that was given to the lame was a free gift from God, a favor of nobody, Peter proclaims his yearning to work to help the lame. ï¶ âHe does not say, I have none here, as we are wont to speak, but absolutely, I have noneâ 1. ï¶ âIf any man has silver and gold, he has not those other gifts. Why is it then, you say, that many have neither the one nor the other? Because they are not voluntarily poor: since they who are voluntarily poor have all good things. For although they do not raise up the dead nor the lame, yet, what is greater than all; they have confidence towards God. They will hear in that day that blessed voice, âCome you blessed of My Fatherâ, (what can be better than this?) âInherit the kingdom prepared for you from the foundation of the worldâ, for I was hungry and you gave Me âŠâ (Matt 25: 34- 35). Let us then flee from covetousness that we may attain to the kingdom [of Heaven]. Let us feed the poor that we may feed Christ: that we may become fellowheirs with Him in Christ Jesus our Lordâ 2. St. John Chrysostom ï¶ The Jewish Sanhedrin was not healed, because that balm crossed over to the Church (Jer 8: 22). The traders came from Gilead (Gen 37: 25), and brought their goods up to the Church, to heal by their balm the sins of the Gentiles, about whom it was said, âStrengthen the weak hands, and make firm the feeble kneesâ (Isa 35: 3 LXX). The balm is the pure faith (the uncorrupted), like that faith demonstrated by Peter when he said to the lame, âIn the name of Jesus Christ of Nazareth, rise up and walkâ (Acts 3: 6); and when, by the same faith he said to the paralyzed, âAeneas, Jesus Christ heals you, Arise and make your bedâ (Acts 9: 34); also when he said to the dead woman, âTabitha, In the name of our Lord Jesus Christ, ariseâ (Acts 9: 40). By the medication made from that balm, the lame man was healed; the paralyzed man straightened up; and the dead woman arose alive3. ï¶ Let us purchase the food by which we can confront the famine. Let no one be turned down because of oneâs poverty. Let no one fear because he has no money. Christ does not seek money, but faith, which is greater than money. Indeed, as Peter had neither silver nor gold, Christ possessed him. And the prophet Isaiah says, âHo! Everyone 1 St. John Chrysostom. Homilies on Acts. Hom. 8. 2 St. John Chrysostom. Hom. On Heb. Hom. 18.6. 3 St. Ambrose. Joseph, 3:17. 176 who thirsts, Come to the waters, and you who have no money, Come, buy and eat. Yes, come, buy wine and milk without money and without priceâ (Isa 55: 1). Because He, who paid His blood as a price for us, does not ask us for money, as He did not save us by gold or silver, but by His precious blood (1 Pet 1: 18- 19) 1. St. Ambrose âAnd he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strengthâ (Acts 3: 7). St. Peter took him by the right hand, thus referring to the power that became his in Jesus Christ. Raising Tabitha from the dead, âHe gave her his hand and lifted her upâ (Acts 9: 41). In carrying out several of the Church sacraments, the Bishop or the priest stretches his hand to proclaim the stretching, by the Lord Christ, of the right hand of His power, to grant a special grace. In the ordainment of a priest, the Bishop puts his hand on the head of the man nominated for priesthood. And in granting the absolution in the sacrament of Confession, the priest puts his hand on the head of the confessor. Moreover, in the sacrament of Matrimony, the priest puts his hands on the heads of the bride and the bridegroom. St. John Chrysostom says that St. Peter did not show off, or sought dignity for himself by what he did. He healed the lame man at the entrance of the temple, when no one was there, as all the people were already inside the temple. The apostle did not ask him whether he believes that, in the name of Jesus, he would be healed; as the parents of that lame man most probably did not believe in Jesus Christ, as they did not carry him to Jesus, or to any of the other disciples. Moreover, that lame man most probably had no friend to tell him what Jesus had done before he was crucified, or what His disciples have done. Therefore, he was not asked to believe, as a prior condition for his healing. âSo he, leaping up, stood and walked and entered the temple with them walking, leaping, and praising Godâ (Acts 3: 8). He no longer needed someone to carry him around, as he was being carried by the eternal arms, or someone to lean on, as he was raised by the Lord to live by the Spirit and joy of resurrection. It is well known that man needs a long period of time and practice before he can walk, either for an infant, or for those recovering after an accident that kept them bedridden for a long time. That man, in moments, stood and walked. He was not only healed, but got an amazing strength that he showed by leaping and jumping, according to the words of the prophet, âHe gives power to the weak, and to those who have no might, He increases strengthâ (Isa 40: 29), and, âThen the lame shall leap like a deer, and the tongue of the dumb singâ (Isa 35: 6). It was a scene that filled those present with awe, amazement, and joy, as they watched the lame joyfully leaping and walking. The lame, unable to suppress his feelings, leaped as though not wanting to go back to that state of complete helplessness that was almost like death. Once he started to move around on his feet, he hastened to offer the first fruits of this movement to Godâs account: He went to the temple, to offer a sacrifice of thanksgiving and praise to the heavenly Physician. 1 St. Ambrose. Joseph. 7:42. 177 ï¶ âAnd the wonder is, that he believed so readily. For those who are set free from diseases of long standing, hardly believe their very eyesight. Once healed, he remains with the Apostles, giving thanks to God. Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jewsâ 1.St. John Chrysostom âAnd all the people saw him walking and praising Godâ (Acts 3: 9). The healed (feet) of the soul moved, to walk along the way of salvation, to praise and glorify God for the works of His love. We did not hear that he gave thanks to the two apostles, or stood to praise what they did to him; yet, his praise to God brought joy to the hearts of the apostles. âThen they knew that it was he who sat begging alms at the beautiful gate of the temple, and they were filled with wonder and amazement at what had happened to himâ(Acts 3: 10). He, who was carried to be put at the main gate of the temple, barely managing to crawl to stretch his hand to beg alms from the people, the priests, the Pharisees, and the Sedducees, who were used to see him always there, was then seen joyfully leaping, and praising Him, whom they crucified. They were amazed, but they could no longer deny the truth that they assumed they have already suppressed and buried. Now the truth became apparent, and the testimony to it became irresistible. They became confused and did not know how to respond. There, the blood of Jesus Christ cries out in the hearts and that divine work could not be opposed for the following reasons: ï¶ That man, 40 years of age, had been lame since his birth (Acts 4: 22). ï¶ He was not a crook, as he was carried to that public place every day in the sight of everyone, and was known to all the people of Jerusalem. ï¶ There could be no relationship between him and the two apostles, as, when he was healed, he did not utter a word of thanks to them, but kept on praising God, although he held on to them, not wanting to leave their company. ï¶ The lame man, himself, was convinced that what happened to him was from God. 2-A SPEECH ABOUT FAITH IN JESUSâ NAME âNow as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomonâs, greatly amazedâ(Acts 3: 11). While the lame man joyfully leaped around, all the people ran together from the Court of Israel, to the outer Solomonâs porch, to investigate what has taken place. Here, St. Peter found it a good chance to preach before the people, in the hearing of the priests, the scribes, and all the Jewish leaderships. He found it a good chance to speak in the porch of Solomon, about Him, who granted wisdom to Solomon, who is greater than Solomon. Solomonâs porch: a covered huge court, located on the eastern side of the section of the Gentiles. 1 St. John Chrysostom. Hom. On Acts. Hom. 8. 178 ï¶ âOur instruction comes from "the porch of Solomon," which had himself taught that "the Lord should be sought in simplicity of heart"1. The Scholar Tertullian âSo when Peter saw it, he responded to the people: âMen of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walkâ (Acts 3: 12). The apostle Peter started to speak very strongly about the Crucified who was risen from the dead. The Sedducees, who say that there is no resurrection from the dead, could not oppose, as the lame man from his motherâs womb stood testifying to the words of the apostle by a practical testimony that could not be denied nor opposed by anyone. The apostle started by confirming a serious fact in which many common people, and even knowledgeable leaderships, fall, when they assume that what a certain saint does is done through his piety or godliness. And it often happens that those saints believing what is said about them take the image of false modesty, and refrain from accepting any dignity. Consequently, they fall deep in a destructive inner pride. Very strongly, the apostle said, âWhy do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk?â (Acts 3: 12). Indeed, he could have stopped at proclaiming that what happened was by the power of Jesus of Nazareth, but many, in that case, could still assume, that although that was by the power of Jesus, it did happen on the hand of a great pious saint. As for Peter, he insisted that he had no role, other than his acceptance and faith in the power of the crucified Jesus of Nazareth. ï¶ âAnd, in truth, much more did they increase their glory by despising glory, and showing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honor paid to him? In the same manner also did the ancient fathers; for instance, Daniel said, âAs for me, this secret has not been revealed to me because I have more wisdom than anyone livingâ (Dan 2: 30). And again Joseph, âDo not interpretations belong to Godâ (Gen. 40.8)? And David, âYour servant has killed both a lion and a bear. The Lord who delivered me from the paw of the lion and from the paw of the bear will deliver me from the hand of this Philistineâ (1 Sam 17: 36-37) 2. ï¶ âHence we learn a great doctrine, that a man's willingness is not sufficient, unless any one receives the succor from above; and that again we shall gain nothing by the succor from above, if there be not a willingness. For indeed of these two things is virtue's webwoven. Wherefore I entreat you neither when you have cast all upon God to sleep yourselves, nor, when laboring earnestly, to think to accomplish all by your own toils. For neither is it God's will that we should be supine ourselves, therefore He does not work it all Himself; nor yet boasters, therefore He did not give all to us; but having removed what was hurtful in either way, left that which is useful for us"3. St. John Chrysostom 1 The Scholar Tertullian. On Prescription against Heretics, 7. 2 St. John Chrysostom. Hom. On Acts. Hom. 9. 3 St. John Chrysostom. In Matt. Hom. 82. 179 ï¶ "And so these men gave no credit to themselves for their power of working such wonders, because they confessed that they were done not by their own merits but by the compassion of the Lord and with the words of the Apostle they refused the human hand- our offered out of admiration for their miracles: âWhy do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walkâ (Acts 3: 12)? Nor did they think that any one should be renowned for the gifts and marvels of God, but rather for the fruits of his own good deeds. And therefore He actually warns those, to whom He Himself has given this glory of miracles and mighty works because of their holiness, that they be not puffed up by them, saying: âDo not rejoice in this, that the spirits are subject to you, but rejoice because your names are written in heavenâ (Luke 10: 20). Finally the Author Himself of all miracles and mighty works, when He called His disciples to learn His teaching, clearly showed what those true and specially chosen followers ought chiefly to learn from Him, saying: âLearn from Meâ, not chiefly to cast out devils by the power of heaven, not to cleanse the lepers, not to give sight to the blind, not to raise the dead: for even though I do these things by some of My servants, yet man's estate cannot insert itself into the praises of God, nor can a minister and servant gather hereby any portion for himself there where is the glory of Deity alone. But, says He, âLearn from Me, for I am gentle and lowly in heartâ (Matt 11: 29). For this it is which it is possible for all men generally to learn and practise, but the working of miracles and signs is not always necessary, nor good for all, nor granted to all. Humility therefore is the mistress of all virtues, it is the surest foundation of the heavenly building, it is the special and splendid gift of the Savior. For he can perform all the miracles which Christ wrought, without danger of being puffed up, who follows the gentle Lord not in the grandeur of His miracles, but in the virtues of patience and humility. But he who aims at commanding unclean spirits, or bestowing gifts of healing, or showing some wonderful miracle to the people, even though when he is showing off he invokes the name of Christ, yet he is far from Christ, because in his pride of heart he does not follow his humble Teacher. For when He was returning to the Father, He prepared, so to speak, His will and left this to His disciples: âa new commandment,â said He, âthat to love one anotherâ, and at once He subjoined: âBy this all will know that you are my disciples, if you have love for one anotherâ (John 13: 34-35). He says not: "if ye do signs and miracles in the same way," but âif you have love for one anotherâ. And this it is certain that none but the meek and humble can keep. Wherefore our predecessors never reckoned those as good monks or free from the fault of vainglory, who professed themselves exorcists among men, and proclaimed with boastful ostentation among admiring crowds the grace which they had either obtained or which they claimed. And so if any one does any of these things in our presence, he ought to meet with commendation from us not from admiration of his miracles, but from the beauty of his life, nor should we ask whether the devils are subject to him, but whether he possesses those features of love which the Apostle describes1. Abbot Nesteros âThe God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him goâ(Acts 3: 13). 1 St. John Cassian. Conferences: The Second Conference of Abbot Nesteros. 15:6-7. 180 Having diverted their sight from counting him as a pious saint, the apostle Peter drew their attention to Him, whom they delivered to be crucified and denied, before the foreign governor who was determined to let Him go. They challenged the God of Abraham, Isaac, and Jacob, who glorified His only-begotten Son. As usual, they opposed the God of Israel Himself. The apostle intended to call the Father, âThe God of Abraham, Isaac, and Jacobâ, to confirm to them that the divine promises that their fathers got were realized by the glorification of the only-begotten Son, in His crucifixion, as well as in His burial, resurrection, and ascension. God the Father set Him a King, a heavenly Chief Priest, an atonement Intercessor, and a Head of the Church, to grant us the fellowship in His glories. Healing the lame from his motherâs womb is a living testimony to the resurrection of the Crucified and a practical proof that Jesus was crucified, not for one single offense that warranted His death. He diverted their attention from the miracle of healing the lame from his motherâs womb to the miracle of the divine love through the cross, to let them enjoy the power of His resurrection, As everyone is in need of healing the inner soul, to leap with joy, to rise from corruption to non-corruption, and to set forth from the grave of sin to the heavenly temple. The apostle Peter marveled because they were amazed by that miracle, when they are not amazed by the resurrection from the dead of the Lord Christ that can grant the power of resurrection to the dead souls. The apostle Peter diverted their attention from the lame to Christ risen from the dead. Instead of being amazed and confused by what they saw, they should be rather amazed by what happened with the Lord Christ, which is far more serious, and touches their life and eternal salvation. If the lame man was healed by the name of Jesus Christ, how could they not be preoccupied by Him who resurrected from the dead, especially that they were the ones who crucified Him! If the Jews boast of being the children of Abraham, God the Father, the God of Abraham, has Himself testified to the only-begotten Son and glorified Him. And if they are proud of the righteousness of the law, Pilate the Gentile has done a great effort not to share in the crime of killing Him. It is as though, while the God of heaven Himself is testifying to Him, the inhabitants of the earth, even those who have no law, confess His innocence. âBut you denied the holy One and the Just, and asked for a murderer to be granted to youâ (Acts 3: 14). Peter presented a serious sheet of charges against them, of the following crimes that they had committed: ï¶ They opposed God of their fathers Abraham, Isaac, and Jacob. ï¶ They falsely opposed the temporal authorities, represented in Pontius Pilate. ï¶ They committed the crime of killing the Holy and the Just Messiah. ï¶ They foolishly and ignorantly preferred a murderer to the Holy One (Mark 15: 7; Luke 23: 19). ï¶ They murdered the Grantor of life, the Leader of the battle of salvation. ï¶ They opposed, and still do, God the Father who raised Him. 181 âAnd killed the Prince of life, whom God raised from the dead, of which we are witnessesâ (Acts 3: 15). Pilate went through an inner struggle, he did his best to set Him free, if not for the sake of his innocence, let it be for the sake of the feast, as it was their custom. He demonstrated, even not intentionally, that they preferred a murderer to Jesus Christ. He proposed to set their King free. But, having rejected His Kingdom, and preferred Caesar to be their king, they became with neither a king nor a kingdom. Their envy and hatred for the truth do not need any testimony. They crucified the Just, and set Barabas, the murderer and robber free. Those leaders have convicted that they do not seek justice or truth, but they fear for their own positions and personal interests, at the expense of their consciences. Peter, the Galilean, stood to call to account the chief priests, the scribes, the Pharisees, and the intellectuals, the keepers of the law. That simple fisherman had simply revealed their twisted measures. âThe Prince of lifeâ is a Greek term that does not refer to superiority, but to being (the Source of life). It is also a military term, presenting the Lord Christ as the Leader of the battle against death, to grant life to those who fell under the captivity of death. They assumed that they were capable of conquering Him by killing Him, and did not realize that, by His death, He trampled on death; and by being killed, He killed and destroyed corruption. He is the Leader of the battle of salvation. Although they killed the Grantor of life, they could not wipe Him out. They actually killed the life in them, and deprived themselves of enjoying Him as the Life and Resurrection. The apostle gave a living testimony to the resurrection of Christ, not on the ground that he had seen, touched, talked to, and shared meals with Him during the forty days between His resurrection and ascension, but because He testified to Him, lived in him, and enjoyed the resurrected life. And as the apostle Paul said, âHe raised us, and let us sit together with Him in the heavenly placesâ. In a commentary by the scholar Origen on the saying of the Lord Christ, âWhen an unclean spirit goes out of a man, he goes through dry places seeking rest, and finding none, he says, âI will return to my house from which I cameâ. Then he goes and brings with him seven other spirits more wicked than himself.â (Luke 11: 24- 26), He says that this applies to the state of the Jewish people: Those who did not believe in the Son of God, no more had an unclean spirit, as the Jews in Egypt used to have, but became filled with them, that âtheir last state is worse than the firstâ. Now they are suffering from things worse than those they suffered from when they were in Egypt. They have, not only denied Jesus Christ, but they killed the Prince of life, so they became deprived of life. There will be no prophet to say to them, âSo God saysâ, and no more sign, or an amazing thing, as a proclamation of Godâs presence. Those good things have crossed over to us, the Gentiles, According to the words of the Lord Jesus, âThe kingdom of God will be taken from them, and given to a nation bearing the fruits of itâ (Matt 21: 43). We are those people to whom the kingdom of God is given, the riches of the gospel1. 1 Fragment 185 on Luke 11:24. 182 ï¶ "What can be a greater sin than to crucify Christ? Yet even of this Baptism can purify. For so spoke Peter to the three thousand who came to him, to those who had crucified the Lord, when they asked him, saying, âMen and brethren, what shall we doâ (Acts 2: 37)? For the wound is great. You have made us think of our fall, O Peter; by saying, âYou have killed the Prince of lifeâ (Acts 3: 15). What solution is there for so great a wound? What cleansing for such foulness? What is the salvation for such perdition? O unspeakable loving-kindness of God! (Acts 2: 38). They have no hope of being saved, and yet they are thought worthy of the Holy Ghost. Do you see the power of Baptism! If any of you has crucified the Christ by blasphemous words; if any of you in ignorance has denied Him before men; if any by wicked works has caused the doctrine to be blasphemed; let him repent and be of good hope, for the same grace is present even now. Have courage. The Lord will purify you! âHave courage, O Jerusalem, the Lord will take away from you all your transgressions, The Lord will cleanse the filth of His sons and daughters by the spirit of judgment, and the spirit of burning (Isa 4: 4), âI will sprinkle clean water on you, and you shall be cleanâ (Ezek 36: 25). Angels shall dance around you, and say, âWho is this coming up from the wilderness, leaning upon her beloved?â (Song 8: 5)"1. St. Cyril of Jerusalem St. Irenaeus2 believes that the Lord Christ came to save all through Himself. He became a child among the children to sanctify the children, and a boy among the boys to sanctify them. And finally He died to become the firstborn among the dead, âthat in all things He may have the preeminenceâ (Col 1: 18), existing before all, and preeminent of all. âAnd through faith in His name, has made this man strong, whom you see and knowâ (Acts 3: 16). The apostleâs intention in all his speech was to draw every soul to believe in the One resurrected from the dead, and to strongly enjoy His holy name. What that lame man enjoyed, of strength to his body, of joy to his soul, and of praise, is by the power of Jesusâ name. It is a call for all to believe in His name, to enjoy His person, power, and attributes. By saying âHis nameâ, he does not mean the title or name in itself, but the Person of Jesus Christ, His power and authority. Faith in Jesus means faith in His person, His authority, and His divine procurement. âWhom you see and knowâ: they saw the Lord through His healing of the lame man, and they recognized His person, ability, and exalted love for man. He was as if saying to them, "As what happened was public and happened before all, you will be testifying against yourselves, if you do not return to Him." âYes, the faith which comes through Him, has given him this perfect soundness in the presence of you allâ (Acts 3: 16). ï¶ Faith is a lamp; and as a lamp gives light to a house, so also faith gives light to the soul3. 1 St. Cyril of Jerusalem. CATECHETICAL LECTURES. 3.15-16. 2 Adv. Haer. 2:22:5. 3 in Cap. 25 St. Mat. PG 56: 930. 183 ï¶ Faith is the light of the soul, the way of life, and the foundation of eternal salvation1. St. John Chrysostom ï¶ The Christian faith is like a seed of Mustard that seems as something tiny and weak. It does not show its true strength, except when various temptations start to attack, then, its activity, strength, and fiery faith in the Lord shows, with some kind of divine love; so that it is not only him who kindles, but all those who are within his range2. St. Ambrose ï¶ Although many of the Jews who listened to that exalted talk felt bitterness, yet they could hardly rein in their anger, because of the embarrassment they felt before that miracle. There is another point that we should not forget, that Christ, having provided His saintly apostles with such great powers, provokes them to set forth without delay, to proclaim His secret to the inhabitants of the whole earth, the way the able commanders do, when, after providing their soldiers with weapons, they send them forth against the enemy. Christ, our Savior and Lord, sends the saintly teachers of His secrets, armed with the grace He provides them, and with the spiritual weapon, against the devil and his angels, so as to be strong undefeatable warriors, as they were about to enter a battle against those who had the upper hand on the inhabitants of the earth in the old times, I.E., to fight against the evil hosts of opponents3. St. Cyril the Great ï¶ You have to be prepared by faith and fear of God to confront any thing and every thing. Let the loss of the things close and dear to you, like the loss of health because of a serious illness, or deprivation of wife or children, not be reasons to confuse you, but rather to keep you. Such calamities should not weaken the faith of a Christian, but should be a chance to provide his virtues with renewable zeal during his struggle. We should disregard the present evils, and be connected by hope to the heavenly reward. Where there is no struggle, there will be no victory. Only when a battle flares up, will victory be granted, and the victorious will get his reward. The captain of a ship proves his skill and courage during a storm, so also the warrior during a battle. A tree with deep roots will not fall, even if struck by fierce wind, so also the apostle Paul, as the ship on which he was taken broke down, beside the chains and bodily sufferings, all that did not lead him to talk with a broken heart, but, because of all those calamities, he became in a better condition. The more serious they turned out to be, the more he proved to be worthy of real commendation4. Martyr Cyprian 3- THE TESTIMONY OF ALL PROPHETS TO JESUS CHRIST âYet now, brethren, I know that you did it in ignorance, as did also your rulersâ (Acts 3: 17). 1 in Cap. 25 St. Mat. PG 56: 930. 2 Sermon 1. 3 Comm. on Luke, Sermon 47. 4De Mortalitate PL 4:590 f. 184 After confronting them with all those serious accusations, he started to deal with them gently and with the spirit of compassion, calling them âbrethrenâ, a term used by the Jews when talking to persons of their own nation, who have the same hope and the same divine promises. He is not addressing them, haughtily from a high pulpit, but as one of them, with whom he hopes to share what he enjoys. He is not addressing them as a saint rebuking sinners, but approaching them, to draw them to repentance together with him. Man practices repentance from all his heart, through words of love and encouragement, through the spirit of humility, rather than through that of haughtiness. St. Peter opens before them the gate of hope, counting what they and their rulers did as âin ignoranceâ. Pilate warned them more than once and confirmed to them that he found no fault in Him at all. Yet they were ignorant of Godâs exalted plan, as well as of the true identity of Jesus. According to the apostle Paul: âHad they Known, they would not have crucified the Lord of gloryâ (1 Cor 2: 8); and the Lord Christ Himself said on the cross, âFather, forgive them, for they do not know what they doâ (Luke 23: 34). Although all the laws of the world would never acquit someone on ground of his ignorance of the law, this is the law of mercy and love, and âMercy triumphs over judgmentâ (Jam 2: 13). The apostle Paul persecuted the Church of Christ, with the intention of wiping it, together with the name of Jesus, out of the world. He did that in ignorance, but, once he knew the truth, he turned from ignorance to the wisdom of God, and became a chosen vessel for the divine work, instead of the persecution, the blasphemy, and the continuous opposition. ï¶ âFor He sent the Apostles also for their salvation, at least you hear them saying, that, âWe know that you did that in ignoranceâ (Acts 3: 17), know that through ignorance you did it" (Acts 3: 17); and by these means drawing them to repentance. This let us also imitate; for nothing so much makes God propitious as loving the enemies, and doing good to those who despitefully use us. When a man insults you, look not to him, but to the devil that moves him, and against him empty all your wrath, but pity the man who is moved by him"1. St. John Chrysostom âBut those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilledâ (Acts 3: 18). St. John Chrysostom believes that the apostle Peter, in his sermon, was very compassionate. Without disregarding the fact that his audience was the crucifiers of the Lord Christ, he, with compassion, followed the example of Joseph when he said to his brothers, âfor God sent me before you to preserve lifeâ (Gen 45: 5). They sold him out of envy, but by Godâs permission, their evil intentions turned to preserve their life and his. Based on this principle, the apostle Peter proclaimed to his listeners that, for the sake of their salvation and that of the whole world, Jesus was delivered to be crucified2. St. John Chrysostom notices that St. Peter did not quote the texts by which the prophets prophesied Jesusâ crucifixion, death, or burial, but only said, âforetold by the mouth of all his prophetsâ (Acts 3: 18), on the ground that those texts carried the accusations, together with the punishment under which the crucifiers would fall. It is as 1Hom. On John. Hom. 84.2. 2Homilies on Acts. Hom. 9. 185 though he left it up to them to refer to those texts to realize the seriousness of their action. He opened before them the gate of hope to enjoy âthe times of refreshing that may come from the presence of the Lordâ (Acts 3: 19) on account that what they did to the Lord had realized Godâs plan for the salvation of the world. âRepent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lordâ (Acts 3: 19). The apostle once said to them that what they did was in ignorance (Acts 3: 17). Then he said that by what they did, Godâs plan that He proclaimed by the mouth of all His prophets was realized (Acts 3: 18). Afterwards, he said, âRepent therefore and be converted, that your sins may be blotted outâ (Acts 3: 19). He then added,âso that times of refreshing may come from the presence of the Lordâ (Acts 3: 19). According to St. John Chrysostom, he thus gives them hope, and opens before them the gate of repentance, beside warning them, if they chose to persist on their ways of rebellion against God (Acts 3.22). ï¶ âFor after that grace of baptism which is common to all, and that most precious gift of martyrdom which is gained by being washed in blood, there are many fruits of penitence by which we can succeed in expiating our sins. For eternal salvation is not only promised to the bare fact of penitence, of which the blessed Apostle Peter says, âRepent therefore and be converted, that your sins may be blotted outâ (Acts 3: 19); and John the Baptist and the Lord Himself: âRepent, for the kingdom of heaven is at handâ (Matt 3: 2). But also by the affection of love is the weight of our sins overwhelmed: âLove will cover a multitude of sinsâ (1 Pet 4: 8). In the same way also by the fruits of almsgiving a remedy is provided for our wounds, because "As water extinguishes fire, so does almsgiving extinguish sin." (Sira 3: 33). So also by the shedding of tears is gained the washing away of offences, for âAll night I make my bed swim, I drench my couch with my tearsâ (Ps 6: 6)"1. Abbot Pinufius âAnd that He may send Jesus Christ, who was preached to you beforeâ (Acts 3: 20). He was as if saying to them, "What did happen, although it was through an evil motive on your part, it realized Godâs plan for the salvation of the world. The Lord Christ was not harmed by His crucifixion, as it was His Fatherâs pleasure and His, to die for the world. If you did that in ignorance, now it is the chance to correct the situation by returning to Him in repentance, and with faith in Him. What you did has brought us salvation, so why do not you enjoy with us this salvation? Now is the time for love, âthe time for refreshing that comes from the presence of the Lordâ. You lost the chance to accept Him when He was in your midst, ministering to you in flesh. Now He yearns to see you returning to Him, so that He may return to you, and faith would dwell in your hearts." The Holy Spirit has enlightened to St. Peter the way of salvation of the whole world, even for those who crucified the Lord Christ, and opened his mind to comprehend the holy books, the prophesies, and Godâs long suffering on humanity. The apostle did not say, âHe told the prophetsâ, but, âforetold by the mouth of all His prophetsâ. Jesus whom they crucified was the subject of interest of all the prophets, 1 St. John Cassian. Conferences. 20:8. 186 the criterion by which the true prophet could be discerned from the false one. So, if His sufferings preoccupied every prophet, since the beginning of creation, up to the time of the forerunner prophet John the Baptist, not believing in Him is nothing but a complete rejection of all the prophets, and of Godâs work by them. Although the prophecies of prophets about His sufferings do not give them an excuse for what they did, they open before them the gate of faith to receive Him that all their sins would be blotted out, including the crime of crucifying Him. The prophecies and the proclamation of events beforehand would not relieve them of their evil deed, or change its nature, but would turn their evil into salvation for the whole world, including the crucifiers themselves, if they return to Him. Moreover, confirming that what happened has been prophesied by all prophets testifies to them and to others that He is the expected Messiah. âThat your sins maybe blotted outâ: The term âblotted outâ is used when it is written on a tablet of wax, then smoothed out to appear with nothing written on it. It is as though sins are altogether blotted out off the record; the charges are no more there; and the bill is utterly torn to pieces. The term âblotted outâ was used in (Neh 4: 5; Ps 51: 1, 9; Isa 43: 5, 44: 22; Jer 18: 23). âTimes of refreshingâ: Whatever the pleasures that sin brings about, it makes the heart narrow, and creates an inner bitterness that man cannot refer to any cause; Whereas, the return to God in repentance would open the heart wide that no affliction could destroy it, but manâs whole life would become âtimes of refreshingâ, filled with inner pleasure, and exalted peace, when Godâs glory dwells inside the soul, turning the heart into a heavenly kingdom. The word ârefreshingâ means breathing freely or comfort. It is used when man takes rest after a period of labor, as though taking a deep breath. The preaching of the cross of Christ or His gospel came that humanity would breathe with comfort after a long suffering because of sin. As to saying, âmay come, this does not imply that they would not enjoy it here, But, speaking to the Jews before they accepted the faith, he brings to them the good news of what they would enjoy in the near future, when they repent, as an advance payment of what they would get of glories and eternal comfort in heaven. âFrom the presence of the Lordâ: As we turn our face to Him, and not our back (Jer 2: 27), we enjoy His face shining on us; and His presence as the secret of our joy and comfort. âAnd that He may send Jesus Christâ: As the Jews were and still are anticipating the coming of the Messiah, getting to believe in Him, whom they had previously rejected, they would see Him coming into their life, presenting His joyful salvation, and granting them what they have been previously preached through their fathers and their prophets in the Old Testament. âWhom heaven must receive until the time of restoration of all things, which God has spoken by the mouth of all his holy prophets since the world beganâ (Acts 3: 21). Again, the apostle confirms that all what happened was for Jesusâ sake, as God has previously proclaimed by the mouth of His holy prophets. The divine covenants, since the fall of Adam, the call to Abraham, the delivery of the law to Moses, and the appearance of the prophets are now realized. All those forefathers have got covenants and 187 yearned to see the time of their realization. Now, that all those divine covenants are consummated through the crucifixion, the resurrection, and the ascension of the Lord Christ, It is fitting for the listeners to consider themselves blessed, because they have seen what their fathers have yearned to see, and that would be, if they believe in the name of Jesus, and accept His work of salvation in their life. âWhom heaven must receiveâ (acts 3: 21): This expression seems to imply, as though heaven is not His natural dwelling place, and yet, it must receive Him. Having become the Son of Man, and descended to us, as heaven receives Him, it receives us in Him. On another hand, the Lord having ascended to heaven, not as though He has consummated His work, but, there, He will keep on ordaining the affairs of His Church, and supporting every one of her members, until all consummate their strife, and enjoy the fellowship of His heavenly glories. There, He is preparing a place for us, until the day of His second coming, when all will enjoy the joyful encounter, the day of eternal wedding. âUntil the times of restoration of all thingsâ: I.E. the realization of Godâs plan concerning humanity. As it was the general concept among the Jews that the Messiah would come to reign on earth eternally (John 12: 34), that was the secret behind their rejection of Jesus who rejected that temporal reign. That is why the apostle had to correct their concepts and to confirm that Jesus is truly a King, and His kingdom is in heaven. He ascended to heaven, of which they were witnesses, having personally watched Him being taken up to heaven (Acts 1: 9). It was fitting for heaven to receive Him, as He is the heavenly King of Kings (Ps 110: 16; Rom 8: 34; Heb 7: 25, 9: 24). âRestoration of all thingsâ: If sin has deprived humanity of realizing its mission, and has corrupted the earthly creation, the ascension of the Lord Christ to heaven has restored to man his dignity, to restore his mission for the sake of which he was created, to carry the icon of the Lord Christ, and to reign forever. âSince the world beganâ: an expression that means (since the beginning). As the prophesies about the Lord Christ began since Adam received the divine covenant, some scholars believe that Adam was the first prophet. It is as though what the apostles preach is not something new, but rather a proclamation of the realization of what humanity has for so long wished, which God has proclaimed through His holy men along the ages. âFor Moses truly said to the fathers, âThe Lord your God will rise up for you a prophet like me from your brethren. Him you shall hear in all things, Whatever he says to youâ(Acts 3: 22). As the authority of the prophet Moses among the Jews was absolute, St. Peter recites his prophecy about the Lord Christ (Deut 18: 15-19). (We have previously dealt with that prophecy in our commentary on the book of Deuteronomy). The apostle discerned here between the one who (hears), and the one who does not. Who does not hear Him is actually disobeying the prophet Moses of whom they are all proud, and should be deprived of being referred to the people of God, and of having a portion in the kingdom of God. âAnd it shall come to pass that every soul who will not hear that prophet shall be utterly destroyed from among the peopleâ (Acts 3: 23). As the word flesh is used to mean (man as a whole) (John 1: 14), the word soul, likewise, means the same thing (Josh 10: 28; Acts 7: 14). 188 âYes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these daysâ (Acts 3: 24). St. Peter began by the prophet Moses, as the first leader of the people, continuing to the prophet Samuel, who was the first prophet after the prophet Moses, who came at the end of the era of the judges, and the beginning of that of the kings, then to the rest of the prophets, when the kingdom was at the apex of its glory, then its breaking up into two, the captivation of the two kingdoms, and the return of the people from captivity. The descendants of Saul were meant for that covenant; yet, having foolishly disobeyed the commandments of the Lord, the covenant went to those of King David (1 Sam 15: 28), and was renewed through the prophets to follow (Jer 31: 31-41; Ezek. 37: 26-27; Joel 2: 28-29). The prophets of those eras were all preoccupied with the coming of the Messiah. Since he had finally come, and Godâs covenant with Abraham, the father of believers, was realized, it is fitting for the listeners, as descendants of those prophets and of those meant by that covenant, to enjoy the blessing of Jesus, who was risen from the dead, and who alone can restore all from their evil ways. The yearning of all the prophets for that day should provoke their children to receive it with joy. It is as though the flaring zeal for faith in the Messiah that the apostle Peter bears is a practical and serious fellowship in the strong yearning of those prophets, and their zeal for enjoying the Person of the Savior. Thus, He was provoking his listeners to partake of these same feelings. âYou are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, âand in your seed all the families of the earth shall be blessedââ (Acts 3: 25). The Jews consider themselves the descendants of the prophets, not because they are physically so, but because they are their disciples and followers. As, a disciple, according to the Jewish concept, as well as that of the Church, is like a son to his tutor; Therefore, as children, they should (obey) them, otherwise, they would lose their right of sonhood. âSons of the covenantâ: sons of Abraham, who had the right to enjoy the divine covenant, given to their father by God. Being the sons of the kingdom, whether through their discipleship to the prophets, or their reference to Abraham, it is fitting for them not to be like âJudasâ, âthe son of perditionâ (John 17: 21). âAnd in your seed all the families of the earth shall be blessedâ: According to the confirmation by St. Paul, âseedâ here in the singular form refers to the Lord Christ who came from the seed of Abraham, to bless all nations (gal 3: 16). ï¶ âFor lest they should think that they received this offer (of repentance and salvation) from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of Godâ 1. St. John Chrysostom âTo you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquitiesâ (Acts 3: 26). 1Homilies on Acts. Hom. 9. 189 By saying, âTo you firstâ, he refers to the Jews to whom salvation was first offered, as preaching starts from Jerusalem (Luke 24.47). Jesus Christ Himself dedicated His mission to the Jews. âGod, having raised up His Servant Jesusâ: The incarnated God has dedicated His life for the sake of the enjoyment of humanity of the heavenly blessing. He was sent by the Father, And in obedience, the Son came, who by His will, the one with that of the Father, âdesires all men to be saved, and to come to the knowledge of the truthâ (1 Tim 2: 4). âTurning away every one of you from your iniquitiesâ: Although man enjoys the free will, he cannot return to God, and give his back to evil, without Godâs help, or without the salvation work of Christ. Although the covenant to Abraham was that in his seed, namely, in Jesus Christ, all nations will be blessed, He first came to turn away every Jew from his iniquities, through the attachment to the source of blessing. ï¶ âhe continues, âRaised up Jesusâ, (I.E.) after the resurrection, and when He had been crucified. For that they may not suppose that he himself granted them this favor, and not the Father, he says, âto bless youâ. For if He is your Brother, and blesses you, the affair is a promise. âto you firstâ, That is, so far are you from having no share in these blessings, that He would have you become moreover promoters and authors of them to others. For and what kind of blessing is (to all the old Israel) "1. St. John Chrysostom ï¶ âTrue, you have done deeds worthy of condemnation; still you may yet obtain pardon. Having said this, with reason he is now able to say, âHe sent His Servant Jesus (His Son) to bless youâ. He says not, to save you, but what is greater; that the crucified Jesus blessed His crucifiers. Let us then also imitate Him. Let us cast out that spirit of murder and enmity. It is not enough not to retaliate (for even in the Old Dispensation this was exemplified); but let us do all as we would for bosom-friends, as we would for ourselves so for those who have injured us. We are followers of Him, we are His disciples, who after being crucified, sets everything in action in behalf of his murderers, and sends out His Apostles to this end. And yet we have often suffered justly; but those acted not only unjustly, but impiously; for He was their Benefactor, He had done no evil, and they crucified Him. And for what reason? For the sake of their reputation. But He Himself made them objects of reverenceâ 2. St. John Chrysostom 1Homilies on Acts. Hom. 9. 2Homilies on Acts. Hom. 9. 190 AN INSPIRATION FROM THE BOOK OF ACTS 3 GIVE ME TWO FEET TO CROSS OVER TO YOUR HOLY TEMPLE ï¶ Together with that lame from his motherâs womb, my soul moans. I stand as though at the gate called the beautiful to ask for alms. But I do not enter into the beauty Himself, Who yearns to pour out His splendor on me. I ask for alms, although my Father is the Creator of heaven and earth! Oh, my helplessness! Oh, my foolishness ! ï¶ Let me hear the voice of Your Church: Silver or Gold, I do not have, But what I do have I give you. In the name of Jesus of Nazareth, rise up and walk. Your wonderful name alone grants me health for both my soul and my body. By your name, my feet walk to your holy temple. I enter as though to heaven. I leap with joy together with Your prophets, apostles, and all Your saints. ï¶ They nailed You, O Prince of life, to the cross. And You have loosed my chains, So I can run toward the throne of Your grace. They crucified You between transgressors, And sealed Your grave to lock You in, But You raised me up together with the heavenly hosts, And raised my heart up to Your heavens. You resurrected destroying death, And raised me up to enjoy the freedom of the glory of the children of God. ï¶ May all the prophets who yearned to see Your day rejoice. I do testify that Your covenants are true and honest. Here is the day in which I enjoy joy, and see Your divine face.
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