Observe again how he speaks covertly concerning Christ's power, showing that He raised Himself: just as in his first discourse he had said, "Because it was not possible that He should be holden of it" (ch. ii. 24), so here he says, "And killed the Prince of Life." (v. 15.) It follows that the Life He had was not from another. The prince (or author) of evil would be he that first brought forth evil; the prince or author of murder, he who first originated murder; so also the Prince (or Author) of Life must be He Who has Life from Himself. [219] "Whom God raised up," he continues: and now that he has uttered this, he adds, "And his name, upon faith in his name, hath made this man strong, whom ye see and know; yea, the faith which is by Him hath given Him this perfect soundness. [The faith which is by Him he di' authou pistis.] And [220] yet it was he eis auton pistis, "the faith which is in Him" (as its object) that did all. For the Apostles did not say, "By the name," but, "In the name," and it was in Him (eis auton) that the man believed. But they did not yet make bold to use the expression, "The faith which is in Him." For, that the phrase "By Him" should not be too low, observe that after saying, "Upon the faith of His name," he adds, "His name hath made him strong," and then it is that he says, "Yea, the faith which is by Him hath given him this perfect soundness." Observe how he implies, that in the kai ekheino former expression also "Whom God raised up," he did but condescend to their low attainments. For that Person needed not Another's help for His rising again, Whose Name raised up a lame man, being all one as dead. Mark how on all occasions he adduces their own testimony. Thus above, he said, "As ye yourselves also know;" and, "In the midst of you:" and here again, "Whom ye see and know: in the presence of you all." (ch. ii. 22.) And yet that it was, "In His name," they knew not: but they did know that the man was lame, that he stands there whole. [221] They that had wrought the deed themselves confessed, that it was not by their own power, but by that of Christ. And had this assertion been unfounded, had they not been truly persuaded themselves that Christ had risen again, they would not have sought to establish the honor of a dead man instead of their own, especially while the eyes of the multitude were upon them. Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, "And now, brethren, I wot, etc." For in the former discourse he foretold [222] nothing, but only says concerning Christ, "Therefore let all the house of Israel know assuredly:" here he adds an admonition. There he waited till the people spoke: here, he knew how much they had already effected, and that the present assembly was better disposed toward them. "That through ignorance ye did it." And yet the circumstances mentioned above were not to be put to the score of ignorance. To choose the robber, to reject Him Who had been adjudged to be acquitted, to desire even to destroy Him--how should this be referred to ignorance? Nevertheless, he gives them liberty to deny it, and to change their mind about what had happened. "Now this indeed, that you put to death the innocent, ye knew: but that you were killing "the Prince of Life," this, belike, ye did not know." And he exculpated not them alone, but also the chief contrivers of the evil, "ye and your rulers:" for doubtless it would have roused their opposition, had he gone off into accusation. For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, "Ye crucified," "Ye killed," but, "Ye did it;" leading them to seek for pardon. If those rulers did it through ignorance, much more did these present. [223] "But these things which God before had showed," etc. (v. 18.) But it is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, "By the determinate counsel and foreknowledge of God;" and in this, "God before had showed that Christ should suffer;" in neither does he adduce any particular text in proof. The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them [as]; "I will deliver up," says one, "the wicked in requital for His grave, and the rich in return for His death." (Is. liii. 9.) And again, * * * "Those things," he says, "which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled." It shows the greatness of that "counsel," [224] in that all spoke of it, and not one only. It does not follow, because the event was through ignorance, that it took place irrespectively of God's ordinance. See how great is the Wisdom of God, when it uses the wickedness of others to bring about that which must be. "He hath fulfilled," he says: that they may not imagine that anything at all is wanting; for whatsoever Christ must needs suffer, has been fulfilled. But do not think, that, because the Prophets said this, and because ye did it through ignorance, this sufficeth to your exculpation. However, he does not express himself thus, but in milder terms says, "Repent ye therefore." (v. 19.) "Why? For [225] either it was through ignorance, or by the dispensation of God." "That your sins may be blotted out." I do not mean the crimes committed at the Crucifixion; perhaps they were through ignorance; but so that your other sins may be blotted out: this [226] only. "So shall the times of refreshing come unto you." Here he speaks of the Resurrection, obscurely. [227] For those are indeed times of refreshing, which Paul also looked for, when he said, "We that are in this tabernacle do groan, being burthened." (2 Cor. v. 4.) Then to prove that Christ is the cause of the days of refreshing, he says, "And He shall send Jesus Christ, which before was for you ordained." (v. 20.) He said not, "That your sin may be blotted out," but, "your sins;" for he hints at that sin also. "He shall send." And whence? [228] "Whom the heaven must receive." (v. 21.) Still ["must"] "receive?" And why not simply, Whom the heaven hath received? This, as if discoursing of old times: so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.--"For Moses indeed said unto the fathers, A Prophet shall the Lord raise up for you:" "Him shall ye hear in all things that He shall speak unto you:" and having said, "All things which God hath spoken by the mouth of all His holy Prophets," (v. 22) now indeed he brings in Christ Himself. For, if He predicted many things and it is necessary to hear Him, one would not be wrong in saying that the Prophets have spoken these things. But, besides, he wishes to show that the Prophets did predict the same things. And, if any one will look closely into the matter, he will find these things spoken in the Old Testament, obscurely indeed, but nevertheless spoken. "Who was purposely designed," says he: in Whom [229] there is nothing novel. Here he also alarms them, by the thought that much remains to be fulfilled. But if so, how says he, "Hath fulfilled?" (v. 18.) The things which it was necessary "that Christ should suffer," are fulfilled: the things which must come to pass, not yet. "A prophet shall the Lord God raise up for you from among your brethren, like unto me." This would most conciliate them. Do you observe the sprinkling of low matters and high, side by side,--that He Who was to go up into the heavens should be like unto Moses? And yet it was a great thing too. For in fact He was not simply like unto Moses, [230] if so be that "every soul which will not hear shall be destroyed." And one might mention numberless other things which show that He was not like unto Moses; so that it is a mighty text that he has handled. "God shall raise Him up unto you," says Moses, "from among your brethren," etc.: consequently Moses himself threatens those that should not hear. "Yea, and all the prophets," etc.: all this [231] is calculated to attract "Yea, and all the prophets," says the Apostle, "from Samuel." He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest. "Ye," he says, "are the children of the Prophets, and of the covenant which God made." (v. 25) "Children of the covenant;" that is, heirs. For lest they should think that they received this offer 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 God. "Unto you first," he continues, "God having raised up His Son Jesus, sent Him." (v. 26.) He does not say simply, "Unto you He sent His Son," but also, 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, "To bless you." For if He is your Brother, and blesses you, the affair is a promise. "Unto you first." 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 [232] you are not to feel like castaways. "Having raised up": again, the Resurrection. "In turning away," he says, "every one of you from his iniquities." In this way He blesses you: not in a general way. And what kind of blessing is this? A great one. For of course not the turning a man away from his iniquities is itself sufficient to remit them also. And if it is not sufficient to remit, how should it be to confer a blessing? For it is not to be supposed that the transgressor becomes forthwith also blessed; he is simply released from his sins. But this, [233] "Like unto me," would no wise apply. "Hear ye Him," he says; and not this alone, but he adds, "And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people." When he has shown them that they had sinned, and has imparted forgiveness to them, and promised good things, then indeed, then he says, "Moses also says the same thing." What sort of connection is this: "Until the times of the restitution;" and then to introduce Moses, saying, that [234] all that Christ said shall come to pass? Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): "Ye are the children of the prophets and of the covenant:" i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another's? True, you have done deeds worthy of condemnation; still you may yet obtain pardon. Having said this, with reason he is now able to say, "Unto you God sent his Son Jesus to bless you." 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 reverence. "The scribes and the pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that do ye, but after their works do ye not." (Matt. xxiii. 2.) And again in another place, "Go thy way, show thyself to the priest." (ib. viii. 4.) Besides, when He might have destroyed them, He saves them. Let us then imitate Him, and let no one be an enemy, no one a foe, except to the devil.