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Acts 3:1–7. Peter and John walked together to the church at the ninth hour of prayer. And there was a man, lame from his mother’s womb, who was carried and seated every day at the doors of the church, called Red, to ask for alms from those who entered the church. He, seeing Peter and John before the entrance to the church, asked them for alms. Peter and John, looking at him, said: look at us. And he looked at them intently, hoping to get something from them. But Peter said: I have no silver and gold; and what I have I give to you: in the name of Jesus Christ of Nazareth, arise 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 John 13:24); both came together to the tomb (see John 20:3). By the way, the one who wrote this book omits other signs, but speaks of this sign as one that affected everyone. Why did they “go... to the church”? Did they really still live like Jews? This couldn't happen. They did this, adapting to the people and considering it useful. Look how they were constantly in prayer and prayed together at the ninth hour. Luke makes an exact mention of both place and time in order to give an account of what he describes. If so, then how come he does not name the lame man? This is because the apostles did not know his name, since this man was completely unknown to them. Or perhaps because it does not seem that they are doing healings as a sign of gratitude (gratitude) and out of passion. Or so that no one, even the most arrogant people, could suspect them of deception, suspect that out of gratitude to the apostles, some of their acquaintances came up with healings that allegedly were performed on them themselves. But how did they not know the name of the lame man after he was healed? This is because they did not have time to do things that did not bring any benefit. But it seems to me that many did not know the name of this man and called him, due to the nature of his illness, simply lame, because his illness was so remarkable and so well known that when anyone heard a mention of the lame, then, despite the fact that, perhaps, there were other lame people, he immediately imagined this lame one. But how did they know that he was “lame from his mother’s womb?” From general rumor, according to the common testimony of all, since everyone knew him due to his constant presence at the church. But the apostles could have learned about this from him himself, after he was healed. Why was he not brought to Christ for healing? Perhaps some of the zealous visitors to the church did not believe in the healings of Christ. They did not lead him to the apostles, despite the fact that they saw them enter and, of course, knew what miracles they performed. “I have no silver or gold.” He didn’t say “I don’t have it with me,” as we usually say, but he said “I don’t have it at all.” Look: John is silent everywhere, but Peter speaks for him. So what? Having no silver, do you ignore your petitioner? No. “What I have I give to you,” says Peter. This is what Christ did, healing the sick often with one word, and often, when He was surrounded by people who were very weak in faith, and with a touch, so that it would not seem that the healing that had taken place happened by itself. “And he took him by the right hand and lifted him up.” This method of healing pointed to the resurrection, since it was an image of the resurrection. Acts 3:7–10. And suddenly his feet and knees became stronger. And he jumped up and began to walk, and entered the church with them, walking and jumping and praising God. And all the people saw him walking and praising God; and they recognized him that it was the one who sat at the Red Doors of the Church for alms; and were filled with horror and amazement at what happened to him. “Walking and jumping,” that is, testing oneself and making sure as much as possible whether one has truly become healthy. Since the healing was extraordinary and beyond expectation, it was natural for him to doubt himself. And others say that he didn’t even know how to walk, that’s why he moved his legs as if jumping. Look: he doesn't calm down. This is partly out of pleasure, partly to stop the lips and prevent this healing from being considered a deception. He galloped so that in the end there would be no one left who would not know about this fact. Out of his own disposition and out of his enthusiastic love for the apostles Peter and John, and perhaps out of a feeling of gratitude towards them or out of a desire to give them more pleasure, he did not leave them. As for the fact that this miracle took place in the church, it was for greater benefit and salvation. Acts 3:11–16. And as the healed lame man did not leave Peter and John, all the people in amazement ran to them in the porch called Solomon. Seeing this, Peter said to the people: Men of Israel! Why are you amazed at this, or why do you look at us as if we, through our own strength or piety, did what he walks? The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Son Jesus, whom you betrayed and denied before Pilate, when he thought to release Him. But you denied the Holy and Righteous One, and asked to give you a murderer; and the Chief of life was killed. This one God raised from the dead, of which we are witnesses. And for the sake of faith in His name, His name strengthened him whom you see and know, and the faith that is from Him granted him this healing before you. What does the expression “the healed lame man did not leave Peter and John” mean? That he was afraid to lag behind them, because he thought that he would be free from his illness as long as he held on and touched them. He especially thought so because Peter healed him by taking him by the hand and lifting him up. And in the vestibule this happened because only this vestibule remained from the Temple of Solomon, since Nebuchadnezzar destroyed the building and Cyrus the Persian rebuilt it. “Men of Israel! why marvel at this. This speech to the people was filled with greater boldness than the previous one, not because in the previous one he was afraid to speak boldly, but because then the Jews, as cunning and daring people, could not yet endure such a tone. Therefore, starting the previous speech, he at the very beginning of it invites their attention with the following words: “Let this be known to you, and pay attention to my words” (Acts 2:14). But here he no longer needs such turns of phrase, since the Jews no longer lost their temper, but their attention was drawn to the sign and they were filled with fear and amazement. See how he avoids talking about the glory of the apostles themselves, because nothing is so useful for listeners as for the speaker not only not to say anything about his own greatness, but also forbidding anyone else to talk about it. So, despising the glory that they could achieve among people, the apostles glorified themselves even more, showing people that what happened was not a human act, but a Divine one. “The God of our fathers... glorified His Son Jesus.” He still adheres in his speech to the sides of the humiliation of Christ, however, the insolence of the Jews is exposed, and does not obscure, as before. He does this more out of a desire to influence them; and the latter was achieved all the more the more Peter discovered their guilt. “Whom you betrayed and whom you denied before the face of Pilate, when he thought to release Him.” There are two accusations against the Jews: one is that Pilate, a Greek by birth, a man who had not seen a single sign and did not know any of the prophets, wanted to let Jesus go, and the other is that you, by origin of Jews, a people brought up among signs and initiated into the prophecies about Christ, you did not want to let Him go, while Pilate wanted it. “They denied the Holy and Righteous One, and asked to give you a murderer.” Having said that instead of Christ the Jews asked for a thief, Peter explained the matter completely, because this proves that they had the opportunity to release Him. If they had already released the robber, then all the more could they release the innocent husband. And they freed the villain and killed the benefactor, since they killed the “Chief of Life”. If He is the Author of life, then as having life in Himself and as the Author of life, He resurrected Himself, “of which we are witnesses.” He no longer resorts to prophecy, but since he was already trusted, he brings the face of the apostles as witnesses: “to which,” he says, “we are witnesses.” “Because of faith in His name, His name has strengthened this one.” He says this because the healed one believed as a result of the healing. Does this mean that the lame man stood firmly on his feet, believing in the name of Christ? Even before he believed, the name of Christ, having been called, had already “strengthened” him. It has such great power and exudes so many grace-filled gifts. "And the faith that is from Him". And what kind of faith this is, the Lord Himself explains this way: “That they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). Lest anyone should say: “If in this way one calling “strengthened” a lame man, then healing will follow no less quickly, even if an unbeliever called on His name and even if he called on this name to heal a person who also does not believe,” - so, lest anyone say this, Peter added: “and the faith that is from Him.” That is, although this name is great and terrible and although it exudes healing, for this it is necessary that the souls of those being healed are worthy of such mercy and that the prayer books interceding for them are able to propitiate the Giver of healings, because if the one asking for healing intends to remain unfaithful, then healing will in no case follow so easily and this name will not do its job in any way if called upon by unfaithful: the sons of Sceva not only did not bring benefit to others, but and they harmed themselves (see Acts 19:13–16). Acts 3:17–18. However, I know, brothers, that you, like your leaders, did this out of ignorance. God, as He foretold through the mouth of all His prophets that Christ would suffer, so He fulfilled it. Since Peter strongly reproached the Jews, he again softens his speech to give them the opportunity to come to their senses; and to justify them he deigned to present two circumstances: one was their ignorance, the other was that everything that was said to them had been announced before. But why does Peter not provide evidence from Scripture about the crucifixion of Jesus? However, he says above that “according to the definite advice and foreshadowing of God... they took the devotee” (Acts 2:23), and now he states the same thing, only in greater detail, saying: “God... as he foretold by the mouth of all His prophets.” He does not provide direct evidence because, along with the announcement of accusations and punishment to the Jews, he also expressed all the evidence, such as: “He was assigned a grave with the villains, but He was buried with a rich man” (Is. 53:9). And to console them it is said that they did this out of “ignorance; God... did so.” This is at the same time a response to the words of all the Jews, to the words that they spoke in reproach of Him even at the cross: “Let God now deliver Him [Jesus], if He pleases Him” (Matthew 27:43), and: “If you are the Son of God, come down from the cross” (Matthew 27:40) and the like. There was only one thing Peter did not tell them: “Foolish, these were empty words, because if this was how it should have been and if all the prophets testify to this, then it is obvious that this crucifixion did not happen because of the powerlessness of Christ, but rather because of the ineffable power and great power and because of His infinite love for mankind.” Acts 3:19–21. Therefore, repent and be converted, 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 Jesus Christ, who was appointed for you, whom heaven was to receive until the time of the fulfillment of all that God had spoken by the mouth of all His holy prophets since the world began. He is not talking about the sin of the Jews, which they dared to commit during the crucifixion, since he said above: “However, I know that you, like your leaders, did this out of ignorance” (v. 17). What did it mean that he said there “I know!” “I know,” he says, that is, I consider it useful to say it in such a way as to arrange your salvation. And I know that “they did it out of ignorance” because many of you are converted and saved. Obviously, he says this to those who have already converted and believed. How did they do this “out of ignorance”? What kind of ignorance is there in asking for the freedom of a robber and not accepting into your company the One Whom Pilate sentenced to release, but, on the contrary, killing Him? But he spoke thus, opening the doors of conversion for them; Therefore, he does not say: “Repent of what you dared to do in the days of the crucifixion,” but “repent and be converted so that your other “sins” may be blotted out. So, “repent,” he says, “that times may come” of renewal. But he immediately shows those present that they are subject to many sorrows, because such speech can only be addressed to someone who is about to cry and who expects some kind of consolation. See how he is gradually approaching his goal. In the first conversation he pointed to the resurrection of Jesus and His sitting in heaven; and here he already points to His glorious coming, which he calls times of “rejoicing from the presence of the Lord,” or renewal, because what other times could there be of renewal or resurrection? And the Apostle Paul raises the question of these times when he says: we too “groan under our burdens” (2 Cor. 5:4). If anyone decides to call the times following the conquest of Jerusalem times of renewal, he will not encounter any obstacle, because God shortened the times of bitterness and captivity of the Jews for the sake of the elect, that is, so that those who believed would find renewal and be freed from this strong oppression. “May He send Jesus Christ, who was appointed for you, whom heaven was to receive until the time of the consummation of all things.” Peter says this instead of saying, “It is necessary for Heaven to receive Him, since He is God and must sit always with the Father.” Shows the reason why He does not come now, says that everything must come to an end, then He will come. But how does Peter say: “Whom heaven had to receive?” Has it really not accepted Jesus yet? Accepted, without any doubt. But why didn’t he say: “accepted”? So he speaks like a man talking about former times. So, the meaning of this text is that much of what was predicted by the prophets has not yet been fulfilled, but is being fulfilled and has to be fulfilled until the end of the world, because Christ, who ascended into heaven, will remain there until the end of the world and will come with power when, finally, everything that the prophets predicted is fulfilled, that is, when the end comes and everything sensual 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 brothers a Prophet like me; obey Him in everything He tells you. And it will happen that the soul that does not listen to that Prophet will be cut off from the people” (Deut. 18, 15, 18–19). “And all the prophets, from Samuel and after him, as many as they spoke, also foretold these days. You are the sons of the prophets and the covenant that God bequeathed to your fathers, saying to Abraham: “And in your seed shall all the families of the earth be blessed” (Gen. 12:3). God, having raised His Son Jesus, sent Him to you first to bless you, turning everyone away from your evil deeds. He said “he 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 action. Moses likened himself to Christ not in nature, but in actions, because if he had used the expression “like me” in the sense of nature, then not one, but many would have been resurrected. Emmanuel is called a prophet after humanity - a mediator, like Moses in his time, of God and men. By likening Him in a figurative sense 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 is also according to the flesh. Moses is from the priestly lineage, Christ is through the Virgin from the lineage of David. Under Moses - Pharaoh, under Christ - Herod. Pharaoh kills children, Herod destroys infants; this one beats male children, and this one destroys the male sex. Moses is saved through his mother; Christ was saved by the Mother and together with Her. "He will be cut off from the people." Being immortal, the human soul is not completely destroyed, but falls from any good state in which it was previously placed. So Judas was destroyed, that is, excluded from the ranks of the apostles. So, since the soul is immortal, by destroying it we mean depriving it of those benefits that it would have enjoyed if it had lived in a manner pleasing to God. "You are the sons of the prophets". He says “sons of the prophets” instead of saying “let us not lose heart or think that you have lost the promises.” “You are the sons of the prophets,” so they spoke “to you” and for your sake all this happened. What does it mean: “sons of the covenant?” This is said instead of “heirs,” but heirs, not assigned only, but the same as sons. “Sons” he said, by the way, in order to show that they are heirs by sonship. So, if you yourself want this, then you are the heirs. That is why Peter says: “you are the sons of the prophets and the covenant... Jesus, whom God “having raised up... sent to you first... to bless you.” God sent to other nations, but to you, who crucified and killed Him, He sent first. When? Only from the cross? No, both after that and after the resurrection. What to create? “Bless you” and save you if you yourself really want to turn away “from evil deeds.” You might be interested in: