Homily VIII.
Acts III. 1
"Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour."
Everywhere we find these two Apostles in great harmony together. "To him Simon Peter beckoned." (John xiii. 24.) These two also "came together to the sepulchre. (Ib. xx. 3 et seq.) And concerning John, Peter said unto Christ, "And what shall this man do?" (Ib. xxi. 21.) Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all [197] put in commotion. Observe again that they do not come to them purposely; so clear were they of ambition, so closely did they imitate their Master. Why now did they go up to the temple? Did they still live as Jews? No, but for expediency (chresimos). [198] A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. [199] The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame (ch. iv. 20), as the writer says afterwards, and no one during all that time had cured him. And the most obstinate diseases are those which are born with men. It was a great calamity, insomuch that even to provide for himself his necessary sustenance was impossible for him. The man was conspicuous both from the place, and from his malady. Hear how the matter is related. "And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple." (v. 2.) He sought to receive alms, and he did not know who the men were. "Who seeing Peter and John about to go into the temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us." (v. 3, 4.) Yet, not even so were the man's thoughts elevated, but he persisted in his importunity. For such is poverty; upon a refusal, it compels people still to persist. Let this put us to shame who fall back in our prayers. But observe, I pray you, Peter's gentleness: for he said, "Look on us." So truly did their very bearing, of itself, betoken their character. "And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have I give thee." (v. 5, 6.) He did not say, I give thee something much better than silver or gold: but what? "In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up." (v. 7.) Such was also the way of Christ. Often He healed by word, often by an act, often also He stretched forth the hand, where men were somewhat weak in faith, that the cure might not appear to be spontaneous. "And he took him by the right hand, and lifted him up." This act made manifest the Resurrection, for it was an image of the Resurrection. "And immediately his feet and ankle bones received strength. And he leaping up stood, and walked." (v. 8.) Perhaps it was by way of trying himself that he put it thus to further proof, whether perchance the thing done might not be to no purpose. His feet were weak; it was not that he had lost them. Some say that he did not even know how to walk. [200] "And entered with them into the temple." Of a truth it was marvellous. The Apostles do not urge him; but of his own accord he follows, by the act of following pointing out his benefactors. "And leaping and praising God;" not admiring them, but God that wrought by them. The man was grateful.
["Now [201] Peter and John went up together into the temple," etc.] You observe how they continued in prayer. "The ninth hour:" there they prayed together. ["And a certain man," etc.] The man was in the act of being carried at that instant. ["Whom they laid daily:"] (his bearers carried him away:) ["at the gate," etc.] just when people went into the temple. And that you may not suppose that they carried him for some other purpose, but that it was in order that he might receive alms, hear what the writer says: "so that he might receive alms of those entering into the temple." (Recapitulation of vv. 1-8.) And this is the reason why he also makes mention of the places, to give evidence of what he relates. "And how was it," you may ask, "that they did not present him to Christ?" Perhaps they were certain unbelieving men, that haunted the temple, as in fact neither did they present him to the Apostles, when they saw them entering, after having done such great miracles. "He asked," it is written, "to receive an alms." (v. 3.) Their bearing marked them as certain devout and righteous men. ["And Peter fastening his eyes upon him, with John, said," etc.] (v. 4, 5.) And observe how John is everywhere silent, while Peter makes excuse for him also; "Silver and gold," he says, "have I none." (v. 6.) He does not say, I have none here, as we are wont to speak, but absolutely, I have none. "What then?" he might say, "do you take no notice of me, your suppliant?" Not so, but of what I have, receive thou. Do you remark how unassuming Peter is, how he makes no display even to the object of his beneficence? ["In the name," etc. "And he took him by the hand," etc.] (v. 7.) And the mouth and the hand did all. Such [202] sort of persons were the Jews; lame, and the right thing being to ask for health, these same ask for money, grovelling on the ground: for this it was that they beset the temple--to get money. What then does Peter? He did not despise him; he did not look about for some rich subject; he did not say, If the miracle is not done to some great one (eis ekheinon), nothing great is done: he did not look for some honor from him, no, nor heal him in the presence of people; for the man was at the entrance, not where the multitude were, that is, within. But Peter sought no such object; nor upon entering did he proclaim the matter: no, it was by his bearing that he attracted the lame man to ask. And 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. "And he entered," it is said, "with them into the temple, walking, and leaping, and praising God." (v. 8.) Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jews. Also, that he leaped, was to prevent the suspicion of hypocrisy; for after all, this was beyond the possibility of deception. For if previously he was totally unable to walk, even when hunger pressed hard (and indeed he would not have chosen to share with his bearers the proceeds of his begging, if he had been able to manage for himself), this holds still more in the present case. And how should he have feigned in behalf of those who had given him no alms? But the man was grateful, even after his recovery. And thus on either side his faith is shown, both by his thankfulness, and by the recent event.
He was so [203] well known to all, that "they recognized him. And all the people," it says, "saw him walking and praising God; and they recognized (epeginoskon) that it was he which sat for alms at the Beautiful gate of the temple." (v. 9.) It is well said, "they recognized," inasmuch as he was one unknown now by reason of what had happened: for we use this term with regard to objects, which we find a difficulty in recognizing. ["And they were filled with wonder and amazement at that which had happened unto him."] Needs must it be believed that [204] the name of Christ remits sins, seeing it produces even such effects as this. ("And as he held Peter and John, all the people came together at the porch that is called Solomon's, greatly wondering." (v. 11.) From his good feelings and love towards the Apostles, the lame man would not leave them; perhaps he was thanking them openly, and praising them. "And all the people," it is said, "ran together unto them. And when Peter saw them, he answered." (v. 12.) Again it is he who acts, and addresses the people.
And in the former instance, it was the circumstance of the tongues that aroused them to hearing, now it was this miracle; then, he took occasion to speak from their accusations now, from their supposition. Let us then consider, in what this address differs from the former, and in what it agrees with that. The former was held in a house, before any one has come over, and before they themselves have wrought anything; this, when all are wondering, and the healed man is standing by; when none doubt, as in the other case where some said "These men are full of new wine." (Acts xii. 13.) At the one, he was surrounded by all the Apostles as he spoke; but at this, he has John alone; for by this time he is bold, and become more energetic. Such is the nature of virtue; once started, it advances, and never stops. Observe also how it was divinely ordered, that the miracle should take place in the temple, that others also might wax bold, while the Apostles work not in holes (eis kataduseis) and corners, and in secret: though not in the interior of the temple either, where the greater number were. How then, I pray you, was it believed? The man himself who was healed proclaimed the benefit. For there was no reason why he should lie, nor why he should have joined a different set of people. [205] Either then it was because of the spaciousness of the place, that he there wrought the miracle, or because the spot was retired. And observe the event. They went up for one object, and they accomplished another. Thus also did Cornelius: he prayed and fasted [206] * * *. But hitherto they always call Him, "of Nazareth." "In the name of Jesus Christ of Nazareth," said Peter, walk. For in the first instance, the thing required was, that He should be believed in.
Let us not, I pray you, give over at the beginning of the story: [207] and if one has named some particular achievement of virtue, and then has dropped it for awhile, let us begin over again. If we get into the right mood (en hexei), we shall soon arrive at the end, soon reach the summit. For earnestness, it is said, begets earnestness, and dulness begets dulness. He who has effected some little reformation, thereby receives encouragement to approach greater things, and thence again to go on something more than that; and just as it is with fire, the more wood it lays hold on, the more vehement it becomes, so likewise zeal, the more pious reflections it kindles, the more effectually is it armed against their opposites. As, for example: There are set in us, like so many thorns, perjury, falsehood hypocrisy, deceit, dishonesty, abusiveness, scoffing, buffoonery, indecency, scurrility; again under another head, covetousness, rapacity, injustice, calumny, insidiousness; again, wicked lust, uncleanness, lewdness, fornication, adultery; again, envy, emulation, anger, wrath, rancor, revenge, blasphemy, and numberless others. If we effect a reformation in the first instances, not only in them will the success have been achieved, but through them in the following cases also. For reason has then gained more strength to overthrow those other vices. For instance, if he, who has frequently sworn, once extirpates that satanic habit, he has not only gained this point, but a habit of piety in other respects will have been brought in. For no one, I suppose, averse to swearing would easily consent to do any other wicked act; he will feel a reverence for the virtue already acquired. Just as the man who wears a beautiful robe, will blush to roll himself in the mire; so is it also here. From this beginning he will come to learn not to be angry, not to strike, not to insult. For if once he has come right in little matters, the whole affair is done. Often, however, something of this sort takes place, that a person has once reformed, and then again through carelessness falls back into the old sins but too readily, so that the case becomes irremediable. For instance, we have made it a law to ourselves not to swear; we have got on well, for some three, or even four days; after that being hard put to it, we scattered away the whole of our collected gain; we then fall into indolence and recklessness. Still it is not right to give over; one must set to work zealously again. For it is said, he that has built up a house, and then sees his building pulled down, will have less spirit for building again. Yes, but for all this, one must not be dispirited, but must once more set to work zealously.