Acts 3:26
To you first God, raising up his Son, hath sent him to bless you; that every one may convert himself from his wickedness.
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- Vulgate (Clementine)
- Vobis primum Deus suscitans filium suum, misit eum benedicentem vobis : ut convertat se unusquisque a nequitia sua.
- Greek New Testament (SBLGNT)
- ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
Haydock's commentary
On verses 25 to 26
You are the children ... to you first God raising up his Son. He gives them encouragement, that not only the promise of sending the Messias was made to them, but that he came, and is to be preached to them: and that the blessings of his coming are first offered to them. (Witham)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom A Commentary on the Acts of the Apostles, Homily IX on Acts iii. 12
“And His name, through 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 in the presence of you all.” Seeking to declare the matter ( ζητὥν τὸ πρἅγμα εὶπεἵν ), he straightway brings forward the sign: “In the presence,” he says, “of you all.” As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.” ( v. 17 .) This is one ground of excuse. The second is of a different kind. As Joseph speaks to his brethren, “God did send me before you ( Gen. xlv. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily IX on Acts iii. 12
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. “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. …
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 2.16-17
Why said he not, of the world, instead of “the people”? for He bare away the sins of all. Because thus far his discourse was concerning them [the Hebrews]. Since the Angel also said to Joseph, “Thou shalt call His name Jesus , for He shall save His people.” ( Matt. i. 21 .) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, “To you [God] having raised up His Son, sent [Him] to bless you” ( Acts iii. 26 ): and again, “To you was the word of this Salvation sent.” ( Acts xiii. 26 .) Here he shows the noble birth of the Jews, in saying, “to make reconciliation for the sins of the people.” For a while he speaks in this way. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).