返回Chapter 3
Chapter 3
Chapter Three
Acts 3:1–7. Peter and John went together to the temple at the hour of prayer, the ninth hour. And there was a man, lame from his mother's womb, who was carried and placed every day at the gate of the temple called Beautiful, to ask alms from those entering the temple. He, seeing Peter and John about to enter the temple, asked them for alms. And Peter, along with John, looking intently at him, said: Look at us. And he looked at them earnestly, hoping to receive something from them. But Peter said: Silver and gold I do not have; but what I have, I give to you: in the name of Jesus Christ of Nazareth, rise up and walk. And taking him by the right hand, he raised him up.
These two apostles are shown everywhere as having great unanimity: Peter makes a sign to John (see Jn. 13:24); both came together to the tomb (see Jn. 20:3). Incidentally, the writer of this book passes over the other signs, but speaks of this sign as one that made an impression on everyone. And why were they "going up to the temple"? Could it be that they were still living in the Jewish manner? This could not be. They acted this way, adapting themselves to the people and considering it a useful thing. See how they constantly devoted themselves to prayer and at the ninth hour prayed together. Luke makes precise mention of both the place and the time in order to give an account of what he describes. If so, then why does he not name the lame man? It is because the apostles did not even know his name, since this man was entirely unknown to them. Or perhaps it was so that it would not appear that they performed healings as a sign of gratitude and out of partiality. Or so that no one, even the most impudent of people, could suspect them of deceit — suspect that out of gratitude to the apostles some of their acquaintances invented healings that had supposedly been performed upon themselves. But how did they not learn the name of the lame man after his healing? It is because they had no time to occupy themselves with what brings no benefit. And it seems to me that many people did not know the name of this man and called him, by the nature of his illness, simply the lame man, because his illness was so remarkable and so well known that when anyone heard mention of the lame man, despite the fact that there may have been other lame men, he immediately pictured this lame man. But how did they know that he was "lame from his mother's womb"? From common report, by the universal testimony of all, since everyone knew him on account of his constant presence at the temple. But the apostles could also have learned this from him himself, after his healing. Why was he not brought to Christ for healing? Perhaps some of the zealous frequenters of the temple did not believe in the healings of Christ. They did not bring him to the apostles either, despite the fact that they saw them entering and, of course, knew what miracles they performed.
"Silver and gold I do not have." He did not say "I do not have with me," as we usually say, but said "I do not have at all." Look: John is silent everywhere, while Peter speaks on his behalf as well. So then, what? Not having silver, do you leave your petitioner without any attention? No. "What I have, I give to you," says Peter. Christ also acted in this way, healing the sick often by a word alone, and often, when He was surrounded by people very weak in faith, also by touch, so that the healing that occurred would not seem to have happened on its own.
"And he took him by the right hand, and lifted him up." This manner of healing pointed to the resurrection, since it was a figure of the resurrection.
Acts 3:7–10. And immediately his feet and ankle bones received strength. And he, leaping up, stood and began to walk, and entered with them into the temple, walking and leaping and praising God. And all the people saw him walking and praising God; and they recognized him, that it was he who sat at the Beautiful Gate of the temple asking for alms; and they were filled with wonder and amazement at what had happened to him.
"Walking and leaping," that is, testing himself and assuring himself as much as possible whether he had truly become well. Since the healing was extraordinary and beyond expectation, it was natural for him to doubt even regarding himself. And others say that he did not even know how to walk, and therefore he moved his legs as if hopping. Look: he does not calm down. This is partly from delight, and partly to shut mouths and prevent anyone from considering this healing a deception. He leaped so that in the end there would remain no one who did not know about this fact. By his own disposition and by his enthusiastic love for the apostles Peter and John, and perhaps also out of a feeling of gratitude toward them or from a desire to bring them greater pleasure, he did not leave their side. As for the fact that this miracle was performed in the temple, this was for greater benefit and salutariness.
Acts 3:11–16. And as the lame man who was healed held on to Peter and John, all the people ran together to them in great amazement in the porch which is called Solomon's. And when Peter saw it, he said to the people: Men of Israel! Why do you marvel at this, or why do you look so earnestly at us, as though by our own power or godliness we had made this man walk? The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Son Jesus, Whom you delivered up and denied in the presence of Pilate, when he was determined to release Him. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you; and you killed the Author of life. God raised Him from the dead, of which we are witnesses. And through faith in His name, His name has strengthened this man whom you see and know, and the faith which is through Him has given him this perfect healing in the presence of you all.
What does the expression "the healed lame man did not leave Peter and John" mean? It means that he was afraid to fall behind them, as he thought that he would be free from his ailment only as long as he held on to and touched them. He thought this especially because Peter had healed him by taking him by the hand and lifting him up. And this happened in the portico because this portico alone remained from the temple of Solomon, since Nebuchadnezzar had destroyed the building and Cyrus the Persian had rebuilt it.
"Men of Israel! Why do you marvel at this?
This speech to the people is filled with greater boldness than the previous one, not because in the previous one he was afraid to speak boldly, but because at that time the Jews, being crafty and insolent people, could not yet endure such a tone. Therefore, beginning the previous speech, at its very opening he disposes them to attention with the following words: "Let this be known to you, and give ear to my words" (Acts 2:14). But here he no longer needs such turns of phrase, since the Jews were no longer beside themselves, but the attention of all of them was directed toward the sign, and they were filled with fear and amazement. See how he avoids speaking of the glory of the apostles themselves, because nothing is so beneficial for the listeners as for the speaker not only to say nothing of his own greatness, but to forbid anyone else from speaking of it as well. Thus, having despised the glory they could have attained among people, the apostles glorified themselves all the more, showing people that what had happened was not a human deed, but a divine one.
"The God of our fathers… glorified His Son Jesus." He still adheres in his speech to the aspects of Christ's humiliation, yet he brings the audacity of the Jews into full view and no longer obscures it as before. He does this more out of a desire to make an impression on them; and this latter aim was achieved all the more, the more Peter exposed their guilt.
"Whom you delivered up and denied in the presence of Pilate, when he was determined to release Him."
Two accusations against the Jews: one consists in the fact that Pilate, a Greek by birth — a man who had not seen a single sign and had not known a single one of the prophets — wanted to release Jesus, and the other — in the fact that you, Jews by origin — a people raised among signs and initiated into the prophecies about Christ — you did not want to release Him, whereas Pilate wanted to.
"You denied the Holy and Righteous One, and asked for a murderer to be granted to you."
Having said that instead of Christ the Jews requested a robber, Peter explained the matter fully, because by this it is proven that they had the opportunity to release Him. If they already released a robber, then all the more could they have released an innocent man. But they freed a criminal and killed a benefactor, since they killed the "Author of life." If He is the Author of life, then, as having life in Himself and as the Cause of life, He raised Himself, "to which we are witnesses." He no longer resorts to prophecy, but since they already trusted him, he brings forward the company of the apostles as witnesses: "to which," he says, "we are witnesses."
"Through faith in His name, His name has strengthened this man." He speaks thus because the healed man believed as a result of the healing. Does this mean, then, that the lame man stood firmly on his feet by believing in the name of Christ? Even before he believed, the name of Christ, having been invoked, already "strengthened" him. So great is the power it possesses and so many are the gifts of grace it pours forth. "And the faith which is through Him." And what this faith is, the Lord Himself explains thus: "That they might know You, the only true God, and Jesus Christ whom You have sent" (Jn. 17:3). Lest someone say: "If in this way the mere invocation 'strengthened' the lame man, then healing will follow no less quickly even if an unbeliever invokes His name, and even if he invokes this name for the healing of a person who likewise does not believe" — so then, lest someone say this, Peter added: "and the faith which is through Him." That is, although this name is great and awesome and although it pours forth healings, yet for this it is necessary that the souls of those being healed be worthy of such grace and that the intercessors advocating on their behalf be capable of propitiating the Bestower of healings, because if the one requesting healing intends to remain an unbeliever, then the healing will by no means follow so easily, and this name will in no way accomplish its work if it is invoked by unbelievers: the sons of Sceva not only brought no benefit to others but even harmed themselves (cf. Acts 19:13–16).
Acts 3:17–18. And now, brethren, I know that you did it through ignorance, as did also your rulers. But those things which God foretold by the mouth of all His prophets, that Christ should suffer, He has thus fulfilled.
Since Peter had strongly rebuked the Jews, he again softens his speech to give them the opportunity to come to their senses; and in their defense he deigned to put forward two circumstances: one — their ignorance, the other — that everything he said had been foretold beforehand. But why does Peter not cite testimony from Scripture about the crucifixion of Jesus? However, he also says above that "Him, being delivered by the determined counsel and foreknowledge of God, you have taken" (Acts 2:23), and now he sets forth the same thing, only more at length, saying: "God… as He foretold by the mouth of all His prophets." He does not bring forward direct testimony because, together with the declaration to the Jews of accusations and punishment, all the testimonies were also expressed to them, such as, for example: "They assigned Him a grave with the wicked, but He was buried with the rich" (Isa. 53:9). And for their consolation it is said that they did this out of "ignorance; but God… so fulfilled it." This is at the same time also an answer to the words of all the Jews, to the words which they spoke in reproach of Him even at the cross: "Let God deliver Him [Jesus] now, if He delights in Him" (Matt. 27:43), and: "If You are the Son of God, come down from the cross" (Matt. 27:40), and the like. Only one thing Peter did not say to them: "Foolish ones, those were empty words, because if it had to be so and if all the prophets testify to this, then it is obvious that this crucifixion happened not because of Christ's powerlessness, but rather through His unspeakable might and exceeding great authority and through His boundless love for mankind."
Acts 3:19–21. Therefore repent and turn back, so that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that He may send the One appointed for you — Jesus Christ, Whom heaven had to receive until the times of the fulfillment of all things, which God spoke through the mouths of all His holy prophets from of old.
He speaks not of that transgression of the Jews which they dared to commit at the time of the crucifixion, since he said above: "However, I know that you, as well as your rulers, did this in ignorance" (v. 17). What then was the meaning of what he said there, "I know! I know," he says, that is, I consider it beneficial to speak thus, so as to arrange your salvation. And that "you did this in ignorance," I know because many of you are converting and being saved. Evidently, he says this to those of them who had already converted and believed. But how did they do this "in ignorance"? What ignorance is there in requesting the release of a robber and not receiving into their company the One whom Pilate had decided to release, but on the contrary, killing Him? But he spoke thus, opening for them the doors of conversion; therefore he does not say: "Repent of what you dared to do in the days of the crucifixion," but rather — "repent and turn back, so that your sins may be blotted out," and so forth.
So, "repent," he says, "that the times" of renewal may come. But at the same time he shows those present that they will have to undergo many sorrows, because such a speech can only be addressed to one who faces tears and who awaits some consolation. See how he gradually approaches his goal. In the first discourse he pointed to the resurrection of Jesus and His sitting in heaven; but here he already points to His glorious coming, which he calls the times of "refreshing from the presence of the Lord," or of renewal, because what other times of renewal or resurrection could there be? And the apostle Paul raises the question about these times when he says: and we "groan under the burden" (2 Cor. 5:4). But if someone should decide to call the times of renewal the times that followed after the conquest of Jerusalem, he will meet no obstacle, because God shortened even the times of affliction and captivity of the Jews for the sake of the elect, that is, so that those who believed might find renewal and be freed from this severe oppression.
"That He may send the Jesus Christ appointed for you, whom heaven must receive until the times of the restoration of all things."
Peter says this instead of saying: "It is necessary for heaven to receive Him, since He is God and must always sit together with the Father." He shows the reason why He does not come now, saying that everything must come to an end, and then He too will come. But how does Peter say: "Whom heaven had to receive?" Has it not yet received Jesus? It has received Him, without any doubt. But why then did he not say: "received"? He speaks thus as a man conversing about former times. So then, the meaning of this text is that much of what the prophets foretold has not yet been fulfilled, but is being fulfilled and will continue to be fulfilled until the end of the world, because Christ, who ascended into the heavens, will remain there until the end of the world and will come with power when, at last, everything that the prophets foretold is fulfilled, that is, when the end comes and everything sensible ceases, then Christ will be above the heavens.
Acts 3:22–26. Moses said to the fathers: "The Lord your God will raise up for you from among our brethren a Prophet like me; listen to Him in all things, whatever He shall say to you. And it shall be that every soul who will not listen to that Prophet shall be destroyed from among the people" (Deut. 18:15, 18–19). "And all the prophets, from Samuel and those after him, as many as have spoken, also foretold these days. You are sons of the prophets and of the covenant which God made with your fathers, saying to Abraham: 'And in your seed all the families of the earth shall be blessed'" (Gen. 12:3). God, having raised up His Son Jesus, sent Him to you first to bless you, by turning each of you from your evil deeds.
He said "will raise up… a Prophet like me." The expression "like me" should be understood not in the sense of nature, but in the sense of activity. Moses likened himself to Christ not by nature, but by actions, because if he had used the expression "like me" in the sense of nature, then not one but many would have risen. Emmanuel is called a Prophet according to His humanity — a mediator, as Moses was in his time, between God and men. Likening Him figuratively to Moses, I allow myself to call Him even Moses — I allow myself to compare the truth with the shadow. Christ is born in Bethlehem, Moses was born in Egypt. Moses is an Israelite, Christ according to the flesh is also. Moses is of the priestly lineage, Christ is through the Virgin of the lineage of David. In the time of Moses — Pharaoh, in the time of Christ — Herod. Pharaoh kills children, Herod slaughters infants; the one slays children of the male sex, and the other likewise destroys the male sex. Moses is saved through the agency of his mother; and by His Mother and together with Her, Christ too was saved.
"Shall be destroyed from among the people." Being immortal, the human soul is not completely destroyed, but falls from whatever good state it had previously been placed in. So too Judas was destroyed, that is, excluded from the ranks of the apostles. Therefore, since the soul is immortal, by its destruction we understand the deprivation of those blessings which it would have tasted if it had lived in a manner pleasing to God.
"You are sons of the prophets." He says "sons of the prophets" instead of saying "you should neither despair nor think that you have been deprived of the promises." "You are sons of the prophets," so that they spoke "to you" and for your sake all this was accomplished. And what does "sons… of the covenant" mean? This is said instead of "heirs," but heirs not merely enrolled, but such as sons are. He said "sons," among other things, also in order to show that they are heirs by adoption. So then, if you yourselves desire it, you are heirs. This is why Peter says: "you are sons of the prophets and of the covenant… Jesus," whom God, "having raised up… sent to you first… to bless you." God sent Him to other nations as well, but to you, who crucified and killed Him, He sent Him first. When? Only from the cross? No, even after that, and after the resurrection. To do what? "To bless you" and save you, if you yourselves truly desire to turn away "from your evil deeds."
Acts 3:1–7. Peter and John went together to the temple at the hour of prayer, the ninth hour. And there was a man, lame from his mother's womb, who was carried and placed every day at the gate of the temple called Beautiful, to ask alms from those entering the temple. He, seeing Peter and John about to enter the temple, asked them for alms. And Peter, along with John, looking intently at him, said: Look at us. And he looked at them earnestly, hoping to receive something from them. But Peter said: Silver and gold I do not have; but what I have, I give to you: in the name of Jesus Christ of Nazareth, rise up and walk. And taking him by the right hand, he raised him up.
These two apostles are shown everywhere as having great unanimity: Peter makes a sign to John (see Jn. 13:24); both came together to the tomb (see Jn. 20:3). Incidentally, the writer of this book passes over the other signs, but speaks of this sign as one that made an impression on everyone. And why were they "going up to the temple"? Could it be that they were still living in the Jewish manner? This could not be. They acted this way, adapting themselves to the people and considering it a useful thing. See how they constantly devoted themselves to prayer and at the ninth hour prayed together. Luke makes precise mention of both the place and the time in order to give an account of what he describes. If so, then why does he not name the lame man? It is because the apostles did not even know his name, since this man was entirely unknown to them. Or perhaps it was so that it would not appear that they performed healings as a sign of gratitude and out of partiality. Or so that no one, even the most impudent of people, could suspect them of deceit — suspect that out of gratitude to the apostles some of their acquaintances invented healings that had supposedly been performed upon themselves. But how did they not learn the name of the lame man after his healing? It is because they had no time to occupy themselves with what brings no benefit. And it seems to me that many people did not know the name of this man and called him, by the nature of his illness, simply the lame man, because his illness was so remarkable and so well known that when anyone heard mention of the lame man, despite the fact that there may have been other lame men, he immediately pictured this lame man. But how did they know that he was "lame from his mother's womb"? From common report, by the universal testimony of all, since everyone knew him on account of his constant presence at the temple. But the apostles could also have learned this from him himself, after his healing. Why was he not brought to Christ for healing? Perhaps some of the zealous frequenters of the temple did not believe in the healings of Christ. They did not bring him to the apostles either, despite the fact that they saw them entering and, of course, knew what miracles they performed.
"Silver and gold I do not have." He did not say "I do not have with me," as we usually say, but said "I do not have at all." Look: John is silent everywhere, while Peter speaks on his behalf as well. So then, what? Not having silver, do you leave your petitioner without any attention? No. "What I have, I give to you," says Peter. Christ also acted in this way, healing the sick often by a word alone, and often, when He was surrounded by people very weak in faith, also by touch, so that the healing that occurred would not seem to have happened on its own.
"And he took him by the right hand, and lifted him up." This manner of healing pointed to the resurrection, since it was a figure of the resurrection.
Acts 3:7–10. And immediately his feet and ankle bones received strength. And he, leaping up, stood and began to walk, and entered with them into the temple, walking and leaping and praising God. And all the people saw him walking and praising God; and they recognized him, that it was he who sat at the Beautiful Gate of the temple asking for alms; and they were filled with wonder and amazement at what had happened to him.
"Walking and leaping," that is, testing himself and assuring himself as much as possible whether he had truly become well. Since the healing was extraordinary and beyond expectation, it was natural for him to doubt even regarding himself. And others say that he did not even know how to walk, and therefore he moved his legs as if hopping. Look: he does not calm down. This is partly from delight, and partly to shut mouths and prevent anyone from considering this healing a deception. He leaped so that in the end there would remain no one who did not know about this fact. By his own disposition and by his enthusiastic love for the apostles Peter and John, and perhaps also out of a feeling of gratitude toward them or from a desire to bring them greater pleasure, he did not leave their side. As for the fact that this miracle was performed in the temple, this was for greater benefit and salutariness.
Acts 3:11–16. And as the lame man who was healed held on to Peter and John, all the people ran together to them in great amazement in the porch which is called Solomon's. And when Peter saw it, he said to the people: Men of Israel! Why do you marvel at this, or why do you look so earnestly at us, as though by our own power or godliness we had made this man walk? The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Son Jesus, Whom you delivered up and denied in the presence of Pilate, when he was determined to release Him. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you; and you killed the Author of life. God raised Him from the dead, of which we are witnesses. And through faith in His name, His name has strengthened this man whom you see and know, and the faith which is through Him has given him this perfect healing in the presence of you all.
What does the expression "the healed lame man did not leave Peter and John" mean? It means that he was afraid to fall behind them, as he thought that he would be free from his ailment only as long as he held on to and touched them. He thought this especially because Peter had healed him by taking him by the hand and lifting him up. And this happened in the portico because this portico alone remained from the temple of Solomon, since Nebuchadnezzar had destroyed the building and Cyrus the Persian had rebuilt it.
"Men of Israel! Why do you marvel at this?
This speech to the people is filled with greater boldness than the previous one, not because in the previous one he was afraid to speak boldly, but because at that time the Jews, being crafty and insolent people, could not yet endure such a tone. Therefore, beginning the previous speech, at its very opening he disposes them to attention with the following words: "Let this be known to you, and give ear to my words" (Acts 2:14). But here he no longer needs such turns of phrase, since the Jews were no longer beside themselves, but the attention of all of them was directed toward the sign, and they were filled with fear and amazement. See how he avoids speaking of the glory of the apostles themselves, because nothing is so beneficial for the listeners as for the speaker not only to say nothing of his own greatness, but to forbid anyone else from speaking of it as well. Thus, having despised the glory they could have attained among people, the apostles glorified themselves all the more, showing people that what had happened was not a human deed, but a divine one.
"The God of our fathers… glorified His Son Jesus." He still adheres in his speech to the aspects of Christ's humiliation, yet he brings the audacity of the Jews into full view and no longer obscures it as before. He does this more out of a desire to make an impression on them; and this latter aim was achieved all the more, the more Peter exposed their guilt.
"Whom you delivered up and denied in the presence of Pilate, when he was determined to release Him."
Two accusations against the Jews: one consists in the fact that Pilate, a Greek by birth — a man who had not seen a single sign and had not known a single one of the prophets — wanted to release Jesus, and the other — in the fact that you, Jews by origin — a people raised among signs and initiated into the prophecies about Christ — you did not want to release Him, whereas Pilate wanted to.
"You denied the Holy and Righteous One, and asked for a murderer to be granted to you."
Having said that instead of Christ the Jews requested a robber, Peter explained the matter fully, because by this it is proven that they had the opportunity to release Him. If they already released a robber, then all the more could they have released an innocent man. But they freed a criminal and killed a benefactor, since they killed the "Author of life." If He is the Author of life, then, as having life in Himself and as the Cause of life, He raised Himself, "to which we are witnesses." He no longer resorts to prophecy, but since they already trusted him, he brings forward the company of the apostles as witnesses: "to which," he says, "we are witnesses."
"Through faith in His name, His name has strengthened this man." He speaks thus because the healed man believed as a result of the healing. Does this mean, then, that the lame man stood firmly on his feet by believing in the name of Christ? Even before he believed, the name of Christ, having been invoked, already "strengthened" him. So great is the power it possesses and so many are the gifts of grace it pours forth. "And the faith which is through Him." And what this faith is, the Lord Himself explains thus: "That they might know You, the only true God, and Jesus Christ whom You have sent" (Jn. 17:3). Lest someone say: "If in this way the mere invocation 'strengthened' the lame man, then healing will follow no less quickly even if an unbeliever invokes His name, and even if he invokes this name for the healing of a person who likewise does not believe" — so then, lest someone say this, Peter added: "and the faith which is through Him." That is, although this name is great and awesome and although it pours forth healings, yet for this it is necessary that the souls of those being healed be worthy of such grace and that the intercessors advocating on their behalf be capable of propitiating the Bestower of healings, because if the one requesting healing intends to remain an unbeliever, then the healing will by no means follow so easily, and this name will in no way accomplish its work if it is invoked by unbelievers: the sons of Sceva not only brought no benefit to others but even harmed themselves (cf. Acts 19:13–16).
Acts 3:17–18. And now, brethren, I know that you did it through ignorance, as did also your rulers. But those things which God foretold by the mouth of all His prophets, that Christ should suffer, He has thus fulfilled.
Since Peter had strongly rebuked the Jews, he again softens his speech to give them the opportunity to come to their senses; and in their defense he deigned to put forward two circumstances: one — their ignorance, the other — that everything he said had been foretold beforehand. But why does Peter not cite testimony from Scripture about the crucifixion of Jesus? However, he also says above that "Him, being delivered by the determined counsel and foreknowledge of God, you have taken" (Acts 2:23), and now he sets forth the same thing, only more at length, saying: "God… as He foretold by the mouth of all His prophets." He does not bring forward direct testimony because, together with the declaration to the Jews of accusations and punishment, all the testimonies were also expressed to them, such as, for example: "They assigned Him a grave with the wicked, but He was buried with the rich" (Isa. 53:9). And for their consolation it is said that they did this out of "ignorance; but God… so fulfilled it." This is at the same time also an answer to the words of all the Jews, to the words which they spoke in reproach of Him even at the cross: "Let God deliver Him [Jesus] now, if He delights in Him" (Matt. 27:43), and: "If You are the Son of God, come down from the cross" (Matt. 27:40), and the like. Only one thing Peter did not say to them: "Foolish ones, those were empty words, because if it had to be so and if all the prophets testify to this, then it is obvious that this crucifixion happened not because of Christ's powerlessness, but rather through His unspeakable might and exceeding great authority and through His boundless love for mankind."
Acts 3:19–21. Therefore repent and turn back, so that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that He may send the One appointed for you — Jesus Christ, Whom heaven had to receive until the times of the fulfillment of all things, which God spoke through the mouths of all His holy prophets from of old.
He speaks not of that transgression of the Jews which they dared to commit at the time of the crucifixion, since he said above: "However, I know that you, as well as your rulers, did this in ignorance" (v. 17). What then was the meaning of what he said there, "I know! I know," he says, that is, I consider it beneficial to speak thus, so as to arrange your salvation. And that "you did this in ignorance," I know because many of you are converting and being saved. Evidently, he says this to those of them who had already converted and believed. But how did they do this "in ignorance"? What ignorance is there in requesting the release of a robber and not receiving into their company the One whom Pilate had decided to release, but on the contrary, killing Him? But he spoke thus, opening for them the doors of conversion; therefore he does not say: "Repent of what you dared to do in the days of the crucifixion," but rather — "repent and turn back, so that your sins may be blotted out," and so forth.
So, "repent," he says, "that the times" of renewal may come. But at the same time he shows those present that they will have to undergo many sorrows, because such a speech can only be addressed to one who faces tears and who awaits some consolation. See how he gradually approaches his goal. In the first discourse he pointed to the resurrection of Jesus and His sitting in heaven; but here he already points to His glorious coming, which he calls the times of "refreshing from the presence of the Lord," or of renewal, because what other times of renewal or resurrection could there be? And the apostle Paul raises the question about these times when he says: and we "groan under the burden" (2 Cor. 5:4). But if someone should decide to call the times of renewal the times that followed after the conquest of Jerusalem, he will meet no obstacle, because God shortened even the times of affliction and captivity of the Jews for the sake of the elect, that is, so that those who believed might find renewal and be freed from this severe oppression.
"That He may send the Jesus Christ appointed for you, whom heaven must receive until the times of the restoration of all things."
Peter says this instead of saying: "It is necessary for heaven to receive Him, since He is God and must always sit together with the Father." He shows the reason why He does not come now, saying that everything must come to an end, and then He too will come. But how does Peter say: "Whom heaven had to receive?" Has it not yet received Jesus? It has received Him, without any doubt. But why then did he not say: "received"? He speaks thus as a man conversing about former times. So then, the meaning of this text is that much of what the prophets foretold has not yet been fulfilled, but is being fulfilled and will continue to be fulfilled until the end of the world, because Christ, who ascended into the heavens, will remain there until the end of the world and will come with power when, at last, everything that the prophets foretold is fulfilled, that is, when the end comes and everything sensible ceases, then Christ will be above the heavens.
Acts 3:22–26. Moses said to the fathers: "The Lord your God will raise up for you from among our brethren a Prophet like me; listen to Him in all things, whatever He shall say to you. And it shall be that every soul who will not listen to that Prophet shall be destroyed from among the people" (Deut. 18:15, 18–19). "And all the prophets, from Samuel and those after him, as many as have spoken, also foretold these days. You are sons of the prophets and of the covenant which God made with your fathers, saying to Abraham: 'And in your seed all the families of the earth shall be blessed'" (Gen. 12:3). God, having raised up His Son Jesus, sent Him to you first to bless you, by turning each of you from your evil deeds.
He said "will raise up… a Prophet like me." The expression "like me" should be understood not in the sense of nature, but in the sense of activity. Moses likened himself to Christ not by nature, but by actions, because if he had used the expression "like me" in the sense of nature, then not one but many would have risen. Emmanuel is called a Prophet according to His humanity — a mediator, as Moses was in his time, between God and men. Likening Him figuratively to Moses, I allow myself to call Him even Moses — I allow myself to compare the truth with the shadow. Christ is born in Bethlehem, Moses was born in Egypt. Moses is an Israelite, Christ according to the flesh is also. Moses is of the priestly lineage, Christ is through the Virgin of the lineage of David. In the time of Moses — Pharaoh, in the time of Christ — Herod. Pharaoh kills children, Herod slaughters infants; the one slays children of the male sex, and the other likewise destroys the male sex. Moses is saved through the agency of his mother; and by His Mother and together with Her, Christ too was saved.
"Shall be destroyed from among the people." Being immortal, the human soul is not completely destroyed, but falls from whatever good state it had previously been placed in. So too Judas was destroyed, that is, excluded from the ranks of the apostles. Therefore, since the soul is immortal, by its destruction we understand the deprivation of those blessings which it would have tasted if it had lived in a manner pleasing to God.
"You are sons of the prophets." He says "sons of the prophets" instead of saying "you should neither despair nor think that you have been deprived of the promises." "You are sons of the prophets," so that they spoke "to you" and for your sake all this was accomplished. And what does "sons… of the covenant" mean? This is said instead of "heirs," but heirs not merely enrolled, but such as sons are. He said "sons," among other things, also in order to show that they are heirs by adoption. So then, if you yourselves desire it, you are heirs. This is why Peter says: "you are sons of the prophets and of the covenant… Jesus," whom God, "having raised up… sent to you first… to bless you." God sent Him to other nations as well, but to you, who crucified and killed Him, He sent Him first. When? Only from the cross? No, even after that, and after the resurrection. To do what? "To bless you" and save you, if you yourselves truly desire to turn away "from your evil deeds."