Acts · Chapter 3

V. 1. The ninth hour-The Jews divided the time from sunrise to sunset into twelve hours; which were consequently of unequal length at different times of the year, as the days were longer or shorter. The third hour therefore was nine in the morning; the ninth, three in the afternoon; but not exactly. For the third hour was the middle space between sunrise and noon; which, if the sun rose at five, (the earliest hour of its rising in that climate,) was half an hour after eight: if at seven (the latest hour of its rising there) was half an hour after nine. The chief hours of prayer were the third and ninth; at which seasons the morning and evening sacrifices were offered, and incense (a kind of emblem representing prayer) burnt on the golden altar.

Verse 1. Peter and John went up together] The words epi to auto, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, Acts 2:47, are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not together, which really makes no sense here, but at that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter. At the hour of prayer] This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o’clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See Clarke’s note on “Acts 2:15”.

It appears that there were three hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, Psalms 55:17Psalm 55:17: EVENING and MORNING, and at NOON, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The THIRD hour, Acts 2:15, answering, as we have already seen, to nearly our nine o’clock in the morning; the SIXTH hour, Acts 10:9, answering to about twelve with us; and the NINTH hour, mentioned in this verse, and answering to our three in the afternoon.

The rabbins believed that Abraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening: for which they quote several scriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchum, made a more natural division. Men should pray, 1. When the sun rises; 2. when the sun has gained the meridian; 3. when the sun has set, or passed just under the horizon. At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of prayer will infallibly grow in grace, and in the knowledge of Jesus Christ our Lord.

Verse 1. Now Peter and John, &c. — We are not informed when the fact here recorded took place; but it is probable it was during the days of the feast of pentecost, and while the city was still full of people; went up to the temple — Probably to seek an opportunity of preaching to the people, as well as to offer up their prayers and supplications there before God; at the ninth hour — One of the solemn hours of prayer. The Jews divided the time, from sunrise to sunset, into twelve hours; which were consequently of unequal length at different times of the year, as the days were longer or shorter. The third hour, therefore, was nine in the morning; the ninth three in the afternoon, but not exactly. For the third was the middle space between sunrise and noon; which, if the sun rose at five, (the earliest hour of its rising in that climate,) was half an hour after eight; if at seven, (the latest hour of its rising there,) was half an hour after nine. The chief hours of prayer were the third and ninth; at which seasons the morning and evening sacrifices were offered, and incense (a kind of emblem representing prayer) burnt on the golden altar.

Verse 1. Peter and John went into the temple at the hour of prayer. Some read, At the same time Peter and John went into the temple, intimating that this was the afternoon of the day of pentecost. Others conjecture that this miracle was wrought two or three days after the conversion of the three thousand, which is obviously supported by Acts 2:41. The same day there were added unto them about three thousand souls. Hence the five thousand, mentioned in Acts 4:4, may include the three thousand, or it may, as is mostly understood, be an addition, making eight thousand in all. —

The hour of prayer occurred three times a day; morning, afternoon, and evening, which is here called the ninth hour. This threefold act of public worship is said by the ancient rabbins to be of patriarchal institution. So Dr. Lightfoot.

1. The temple miracle—healing the lame-born, 1-11.

Though the Pentecost was not transacted in the temple, yet twice did the Lord miraculously offer his church to this house of God before giving it to destruction. First, it was offered by his human angels, these two Apostles, by their miracle and preaching within its very walls. Second, by a visible heavenly angel directing them boldly to enter its doors, and there preach Jesus, Acts 5:19, 20. Both times they were rejected by the hierarchy of the nation, but triumphantly sustained by the people. Then there arose the martyr-prophet Stephen, who forewarned that the rejecters should be rejected, and their sanctuary destroyed; and they sealed with his blood the certainty of their own doom.

1. Peter and John—The two pre-eminent apostolic leaders; the eldest and the youngest, probably, of the noble twelve. Together at the last supper they had consulted the Saviour as to who was his betrayer; and together at the last breakfast (John 21:18) they had received from Jesus the intimation of their respective futurities.

Into the temple—The word temple, in its narrower sense, designated simply the holy house of God. This house was the residence of King Jehovah, (2 Samuel 7:6,) who dwelt by his presence in its Holy of Holies, and the courts were his enclosed grounds. In the holy front room of the house were his candlestick for light, his table and bread, and his perfumery the altar of incense. In front of the house was the grand altar on which the slain animals were roasted, which typified the food of Jehovah. But no image of him was allowed. Thus did Israel teach, in the most conspicuous and costly manner, the personal, yet incorporeal, nature of the true God.

This house was “exceeding magnifical,” “covered all over,” says Josephus, “with plates of gold of great weight, and at the first rising of the sun reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. But this temple appeared to strangers, when they were at a distance, like a mountain covered with snow; for, as to those parts which were not gilt, they were exceeding white. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it.” (Note on Matthew 21:12.)

THE TEMPLE.

In this picture you see in the outer court, which is the Court of the Gentiles, one person. In the Court of the Women are two persons; in the inner, or Men’s Court, are three. These two courts are called collectively the Court of the Israelites. Beyond this, where you see four persons standing, is the Court of the Priests. Near the four persons is the Grand Altar of daily sacrifice. This stands just in front of the portal of the temple house, which rises with a face corresponding to cut, page 42. But the larger and more common sense of the word temple included all the enclosures on the sacred Mount Moriah, within which, a little northwest of the centre, the edifice stood. The largest enclosure encompassed the whole, and took in the outer court, or court of the Gentiles, beyond which none but a Jew might go on pain of death. The next inner wall closed in the court of the women, so called not because exclusively for females, but because no woman, unless for sacrifice, ever went farther. The third inner wall hemmed in the court of Israel, and the fourth, the court of priests, into which no layman (unless Levite) might enter. In this court of the priests was the sacred house with the great altar, on which, twice a day, morning and evening, a lamb was offered, accompanied by the prayers of the people. (Note on John 1:29.)

Hour of prayer—The Christians still attended, like good Jews, the services of the temple where the sacrifice was still offered. Even St. Paul, the apostle of the Gentiles, who was most efficient in separating Christianity from Judaism, did not object to this in itself, unless the sacrifice of the lamb should be still thought necessary for forgiveness of sin, and so Christ be excluded or slighted. He maintained that while sacrifices might be attended as memorials of a Saviour already slain, they were yet unnecessary, and had been superseded by the actual death of the true victim. James and John, therefore, were not contradicting the future Paul in going to the evening sacrifice of the temple. The ninth hour— There were in “the holy city” three periods of prayer: the morning, at the third hour, or nine o’clock; the noon, at the sixth hour, or twelve o’clock; the evening, at the ninth hour, or three o’clock. This not precisely; for the Jews began the day at sunrise, and, closing it at sunset, divided the day into twelve parts or expansible hours, of a length corresponding to the length of the day.

As Peter and John came in from the east side, as if from the Mount of Olives, mounting from the brook Kidron they would pass the outermost enclosure through the gate Shushan or Lily; a gate which received its name from the capital of Persia in honor of Cyrus its king, who restored the Jews from Babylon. A picture of that city was inscribed upon the gate. Passing through this gate, our apostles came into the court of the Gentiles. This was a long, spacious area, extending along the four sides, and containing about fifteen or twenty acres. The border of this court had three rows of pillars, lining the wall, covered with a roof. This covered colonnade was called the porch or portico of Solomon, and it was the place where religious conversationists resorted; where assemblies gathered, conferences were held, and discourses delivered. Here Christ frequented, and here it was the Christians of the Acts of the Apostles held their meetings “in the temple.” From here, too, Jesus drove the money changers. (Note on John 2:14.) Crossing the breadth of this court, they mounted a flight of steps and came to a level, at which was the grand gate of Corinthian brass, from its special splendour called the Beautiful, through which they were about to pass into the court of the women. And had they continued in a straight line they would have passed through successive gates, by ascending steps at each gate, through the court of Israel into the court of the priests, to the foot of the grand altar, which stood before the door of the house of God itself.

V. 2. At the gate of the temple, called Beautiful-This gate was added by Herod the Great, between the court of the Gentiles and that of Israel. It was thirty cubits high, and fifteen broad, and made of Corinthian brass, more pompous in its workmanship and splendour than those that were covered with silver and gold.

Verse 2. A-man lame from his mother’s womb] The case of this man must have been well known: 1. from the long standing of his infirmity: 2. from his being daily exposed in a place so public. It appears that he had no power to walk, and was what we term a cripple, for he was carried to the gate of the temple, and laid there in order to excite compassion. These circumstances are all marked by St. Luke, the more fully to show the greatness and incontestable nature of the miracle.

The gate-which is called Beautiful] There are different opinions concerning this gate. Josephus observes, Bell. Jud. lib. v. cap. 5, sect. 3, that the temple had nine gates, which were on every side covered with gold and silver; but there was one gate which was without the holy house, and was of Corinthian brass, and greatly excelled those which were only covered with gold and silver: polu th timh tav katargurouv kai pericrusouv uperagousa. The magnitudes of the other gates were equal one to another; but that of the Corinthian gate, which opened on the east, over against the gate of the holy house itself, was much larger: penthkonta gar phcwn ousa thn anastasin, tessarakonta

phceiv tav qurav eice, kai ton kosmon polutelesteron, epi dayilev pacov argurou te kai crusou, for its height was fifty cubits, and its doors were forty cubits, and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than upon the other. This last was probably the gate which is here called Beautiful; because it was on the outside of the temple, to which there was an easy access, and because it was evidently the most costly, according to the account in Josephus; but it must be granted that the text of Josephus is by no means clear.

Verse 2. And a certain man — Well known, it appears, by those who frequented the temple; lame from his mother’s womb, was carried — Thither by the help of others, being unable to walk, through a weakness in his ankles; whom they laid daily at the gate of the temple, called Beautiful — This gate, which was between the court of the Gentiles and that of Israel, and is here called Beautiful, for the richness of the metal of which it was formed, and its curious workmanship, is termed by Josephus the Corinthian gate. About one hundred and eighty years before this, the city of Corinth had been taken and burned by the Romans; and in the burning of it multitudes of statues and images of brass, gold, and silver, being melted down and running together, made that mixture of metals, which, from that time, was called Corinthian brass, and was valued, by the ancients, above gold or silver. This gate, on the east side of the temple, was made of that brass, and exceeded the other gates, as in its dimensions, so especially in its workmanship and splendour, though most of them were covered over with silver or gold. It was thirty cubits high, and fifteen broad, and was added by Herod the Great.

Ver. 2. A certain man, lame from his mother’s womb, and now, according to Acts 4:22, above forty six years of age, was carried and laid daily at the gate which is called beautiful, to ask alms. There were ten gates which led to the courts of the temple, but this was the gate at which the major part of the people entered; and was built by Herod, who in a long course of years replaced the stones of the temple. Josephus, in his wars of the jews, Acts 7:12, calls it the Corinthian gate, because it was made of brass of very exquisite workmanship, and took twenty men every night to shut it. See on Zechariah 11:1.

In the palace of Hampton court are the cartoons of Raphael, which exhibit seven of the more remarkable occurrences of the new testament. The painter has been singularly successful in the selection of the beggar’s face. The chin prominent, the features strong, the aspects hungry. The canvass is about twelve feet long, and nine broad. Certainly such paintings in ancient churches very much edified the people, and contributed to the belief of the scripture history.

2. Man lame… was carried—Was being carried. He is borne to the spot while they are walking to it. The cripple and his restorers, unknown to each other, are coming to the same point. Laid daily—At a path where troops of the benevolent are supposed to pass. There are many irreligious humanitarians who pretend that the Christian Church preaches a great deal, but does little in the cause of humanity. Such a statement is false in fact. Statistics would show that the great current of liberal giving flows from Christian, evangelically Christian, hands. It is in Christian countries almost alone that great benevolent institutions have heretofore existed. Lame from his mother’s womb—Proof that none but miraculous power could cure him. Beautiful—The gate entering from the Gentile court into the women’s court. It is remarkable that there was in the city of Constantinople a gate called by the same Greek epithet ‘Wraia, beautiful; and Constantinople itself was sometimes called Kallipoliv, Beauty-city. Such epithets do not usually displace the ordinary name. Leaving the marble floor of the court of the Gentiles, the apostles ascend a flight of steps to a broad platform called chel, a few steps above which stands the Beautiful gate, and upon which probably also lies the lame-born. It is customary even at the present day in the countries of Europe, especially of papal Europe, to place beggars, sometimes even by public authority, at the doors and gates of churches, hotels, and bridges. Such should never be the case in a well-ordered government, in which Christian principle requires that ample provision, to which all should contribute in proportion to their means, should be legally made for all the truly and necessarily poor. The same Christian principle which in our Saviour’s time required a limitless individual benevolence, requires of Christian governments to make such provisions as shall as far as possible render individual alms-giving unnecessary.

Verses 3-8. Who, seeing Peter and John, asked an alms — As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John — That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us — This the lame man readily did, expecting to receive something of them — Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none — How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Acts 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee — What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth — That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk — Be immediately and perfectly healed of thy malady. And he took him by the hand — Thereby encouraging him to do as he had said; and lifted him up — In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame man’s cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength — Which would not have been the case if he had not attempted to rise. And he, leaping up — From the place where he lay; stood — In an erect posture, which he had never before been able to do; and walked — Greek, periepatei, walked about, with strength and steadiness; and entered with them into the temple — Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God — In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isaiah 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.

3. About to go in—He lay, therefore, on the chel outside the gate. This platform, chel, really extended entirely round the temple, and was the standing-place in time of war for a line of soldiery. A breastwork lined its edge, so as to form a defensive rampart. Into the temple—Into the women’s court, where the public worship at the sacrifices was held. An alms—This English noun has gradually glided from a singular meaning to a plural on account of its terminating in s.

Verse 4. Look on us.] He wished to excite and engage his attention that he might see what was done to produce his miraculous cure, and, it is likely, took this occasion to direct his faith to Jesus Christ. See Clarke’s note on “Acts 3:16”. Peter and John probably felt themselves suddenly drawn by the Holy Spirit to pronounce the healing name in behalf of this poor man.

Verses 3-8. Who, seeing Peter and John, asked an alms — As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John — That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us — This the lame man readily did, expecting to receive something of them — Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none — How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Acts 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee — What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth — That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk — Be immediately and perfectly healed of thy malady. And he took him by the hand — Thereby encouraging him to do as he had said; and lifted him up — In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame man’s cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength — Which would not have been the case if he had not attempted to rise. And he, leaping up — From the place where he lay; stood — In an erect posture, which he had never before been able to do; and walked — Greek, periepatei, walked about, with strength and steadiness; and entered with them into the temple — Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God — In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isaiah 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.

4. Peter—The junior apostle is reverently silent, (John, indeed, never speaks in the book of Acts,) while his senior alone speaks and performs. How graceful is reverence for honored age even in most honored youth! Fastening his eyes—As if conscious of being prompted, perhaps even impelled, by the Spirit, with a power to perform a miracle upon this perfectly hopeless lame-born. Look on us—Requiring, at least, a slight conditional response from the lame-born. And this whole solemn process served to mark and demonstrate the proceeding of cause and effect, showing that there was no mere accident, but the intended result of an intentional putting forth of power. (See note on Mark 8:22.) This gaze may, however, be but the glance of the spirit of discerning whether or not the man had faith to be healed. Every scientific physician knows that faith predisposes the patient’s system toward health. “It is,” says the celebrated physiologist, Dr. Carpenter, “to a state of fixed expectation with implicit confidence that we may fairly attribute most, if not all, the cures which have been worked through what has been popularly termed the ‘imagination.’ A couple of bread pills will produce copious purgation, and a dose of red poppy syrup will serve as a powerful narcotic, if the patient have entertained a sufficiently confident expectation of such a result.” This fact, no doubt, accounts completely for a large amount of the miracles of healing in the later Christian Church, especially in nervous cases. The preternatural is the avenue through which the supernatural may reach us. And we may even say that our Lord and his apostles often used the preternatural receptivity of the patient, arising from faith, to pour in upon the patient the supernatural force that worked the miracle. And thus was shadowed the healing of the soul through a similar, yet higher, willing, and expecting spiritual faith.

Paul, at Lystra, selected the cripple for a miracle, “beholding him and perceiving he had faith to be healed,” and, reciprocally, that he himself possessed the miraculous power. So with the elders of the Church, “the prayer of faith,” faith both of the elders and the patient, “shall save the sick.” This gift was a preternaturalism, but hardly, perhaps, a miracle. (See note on Acts 8:24.) That power, we doubt not, still exists in the Church, were it faithfully exerted. The profoundly pious physician often possesses, perhaps, a means of health-giving of which he is unaware. Yet nothing less than true, full miracle could be supposed to restore sight to the blind-born, as did Jesus, or walking to the lame-born, as Peter here, or the cripple-born as Paul at Lystra. It is for this reason that the congenital character of the ailment is carefully stated.

Verse 5. Expecting to receive something of them.] Because it was a constant custom for all who entered the temple to carry money with them to give to the treasury, or to the poor, or to both. It was on this ground that the friends of the lame man laid him at the gate of the temple, as this was the most likely place to receive alms.

Verses 3-8. Who, seeing Peter and John, asked an alms — As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John — That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us — This the lame man readily did, expecting to receive something of them — Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none — How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Acts 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee — What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth — That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk — Be immediately and perfectly healed of thy malady. And he took him by the hand — Thereby encouraging him to do as he had said; and lifted him up — In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame man’s cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength — Which would not have been the case if he had not attempted to rise. And he, leaping up — From the place where he lay; stood — In an erect posture, which he had never before been able to do; and walked — Greek, periepatei, walked about, with strength and steadiness; and entered with them into the temple — Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God — In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isaiah 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.

V. 6. Then said Peter, Silver and gold have I none-How unlike his supposed successor! Can the bishop of Rome either say or do the same?

Verse 6. Silver and gold have I none] Though it was customary for all those who entered the temple to carry some money with them, for the purposes mentioned above, yet so poor were the apostles that their had nothing to give, either to the sacred treasury, or to the distressed. The popish writers are very dexterous at forming analogies between St. Peter and the pope; but it is worthy of note that they have not attempted any here. Even the judicious and generally liberal Calmet passes by this important saying of the person whom he believed to have been the first pope. Thomas Aquinas, surnamed the angelical doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope’s chamber, where they were reckoning large sums of money, the pope, addressing himself to Aquinas, said: “You see that the Church is no longer in an age in which she can say, Silver and gold have I none?” “It is true, holy father,” replied the angelical doctor, “nor can she now say to the lame man, Rise up and walk!” This was a faithful testimony, and must have cut deep for the moment. One thing is very remarkable, that though the saints of this church can work no miracles while alive, they work many when dead; and it is the attestation of those post mortem miracles that leads to their canonization. Thomas a Becket, who did no good while he lived, is reported to have done much after his death. Many have visited his tomb, and, in days of yore, many were said to be healed of whatsoever disease they had. The age is more enlightened, and the tomb of this reputed saint has lost all its power.

Verses 3-8. Who, seeing Peter and John, asked an alms — As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John — That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us — This the lame man readily did, expecting to receive something of them — Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none — How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Acts 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee — What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth — That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk — Be immediately and perfectly healed of thy malady. And he took him by the hand — Thereby encouraging him to do as he had said; and lifted him up — In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame man’s cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength — Which would not have been the case if he had not attempted to rise. And he, leaping up — From the place where he lay; stood — In an erect posture, which he had never before been able to do; and walked — Greek, periepatei, walked about, with strength and steadiness; and entered with them into the temple — Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God — In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isaiah 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.

Ver. 6. Silver and gold have I none. Peter was so absorbed in the glory of his Master’s work, that he left the funds of the church to others. Little did he then think that his pretended successor at Rome would take both heaven and earth into his own power.

In the name of Jesus Christ of Nazareth rise up and walk. How appropriate are both these names. “Nazareth,” the town on account of which Christ was despised and rejected. “Jesus,” the Saviour, the name given here to designate his power, majesty, and kingdom; for the names of deity in all places indicate his perfections.

6. Silver… none—Much he had that was better than silver or gold, but of those nothing. He was a penniless, but a rich apostle; nor did he perform his apostolate to fill his coffers. Peter’s exact words are, Silver and gold are not to me. The Aramaic not having the verb to have, uses this mode of expression to signify that verb; we probably have, therefore, a literal Greek translation of Peter’s Aramaic words. In the name… walk—Literally, in the name of Jesus, Messiah, the Nazarene, rise and walk. The highest and the humblest earthly epithets of the Lord are here combined in this act. Each movement and every exact word seem given by Luke as if himself present, and emphasizing this as a most important miracle.

Verse 7. Immediately his feet and ancle bones received strength] The suddenness of the cure was the proof of the miracle: his walking and leaping were the evidences of it.

Verses 3-8. Who, seeing Peter and John, asked an alms — As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John — That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us — This the lame man readily did, expecting to receive something of them — Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none — How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Acts 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee — What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth — That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk — Be immediately and perfectly healed of thy malady. And he took him by the hand — Thereby encouraging him to do as he had said; and lifted him up — In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame man’s cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength — Which would not have been the case if he had not attempted to rise. And he, leaping up — From the place where he lay; stood — In an erect posture, which he had never before been able to do; and walked — Greek, periepatei, walked about, with strength and steadiness; and entered with them into the temple — Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God — In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isaiah 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.

7. And lifted him up—This clause is of doubtful genuineness, and may well be omitted. The man was not raised up, but, according to the next verse, when touched by the apostle’s hand sprang up.

Verse 8. Walking and leaping, and praising God.] These actions are very naturally described. He walked, in obedience to the command of the apostle, rise up and walk: he leaped, to try the strength of his limbs and to be convinced of the reality of the cure: he praised God, as a testimony of the gratitude he felt for the cure he had received. Now was fulfilled, in the most literal manner, the words of the Prophet Isaiah, Isaiah 35:6: The lame man shall leap as a hart.

Verses 3-8. Who, seeing Peter and John, asked an alms — As it seems he did of all who entered in at the gate where he sat begging: an alms was the utmost he expected from them or any others. And Peter, fastening his eyes on him, with John — That is, looking steadfastly at him, feeling, doubtless, a strong emotion of soul, which intimated to him that the divine power would be exerted in working an illustrious miracle for the further confirmation of the gospel; said, Look on us — This the lame man readily did, expecting to receive something of them — Namely, for the relief of his temporal necessities. Little did he suppose that a much greater blessing was prepared for him. Then Peter said, Silver and gold have I none — How unlike was Peter to his supposed successor! Can the bishop of Rome either say this, or do what Peter now did? This, we may observe, was after the estates were sold, as mentioned Acts 2:45, and plainly shows how far the apostles were from enriching themselves by the treasures which passed through their hands. But such as I have give I thee — What is in my power, I willingly impart; and thou shalt find it not less valuable than money. In the name of Jesus Christ of Nazareth — That is, by the power of him who, in contempt, is called, Jesus of Nazareth; rise up and walk — Be immediately and perfectly healed of thy malady. And he took him by the hand — Thereby encouraging him to do as he had said; and lifted him up — In the same name in which he had bid him rise. Not that his doing this could contribute any thing to the lame man’s cure: it was but a sign, intimating the supernatural help that he should receive, if he exerted himself, as he was commanded. When God by his word enjoins us to rise, and walk in the ways of his commandments, if we mix faith with that word, and rely on the power of it, he will give us his Spirit, to take us by the hand, as it were, and lift us up. If we set ourselves to do what we can in dependance on the divine aid, God has promised us his grace to enable us to do what of ourselves we cannot; and by faith in that promise we receive a new nature productive of a new practice: for the grace of God thus received and used shall not be in vain; as it was not here: his feet and ankle-bones received strength — Which would not have been the case if he had not attempted to rise. And he, leaping up — From the place where he lay; stood — In an erect posture, which he had never before been able to do; and walked — Greek, periepatei, walked about, with strength and steadiness; and entered with them into the temple — Into the court of Israel, there to offer the first-fruits of his thanksgivings, sometimes walking, and sometimes leaping, for joy, and to show that he was perfectly healed; and praising God — In a rapture of astonishment and thankfulness for so wonderful a mercy bestowed upon him. Thus was the prophecy (Isaiah 35:6) remarkably fulfilled, Then shall the lame man leap as a hart. This man, being now newly cured, was in this excess of joy and thankfulness: all true converts walk and praise God; but young converts, perhaps, leap more, as it were, in his praises.

Ver. 8. And he, leaping up, stood, and walked, and entered with them into the temple. The effects on the lame man were the accomplishment of Isaiah’s words. “Then shall the lame man leap as a hart, and the tongue of the dumb shall sing.” The effects on the people were, that if the name of Jesus could restore a man lame and distorted from his birth, he must be the living Word, whom the Father possessed in his own bosom. Proverbs 8:22. And who said in the creation, Let there be light, and there was light. If he could restore perverted nature from forms so distorted, then he must be the Messiah of whom the prophet had spoken. “I will have mercy on the house of Judah, and will save them by Jehovah their God; and will not save them by the bow, nor by sword, nor by battle, nor by horses, nor by horsemen.” Hosea 1:7. God does not say, I will save them by myself, but by the Saviour, by Jehovah their God; not by the might and power of war, but by my Spirit saith the Lord of hosts. The people understanding this, rushed into the church, at all hazards with the synagogue, an army of five thousand men.

8. Leaping up—His first spring as the apostle lifted him, before he stood; as if the conscious strength to rise came into his feet and ankles like a quick throb. Stood—A moment, as if to be sure of himself. Walked—Or rather, in the present tense, walks in a regular style, like any body else. Into the temple—Through the gate Beautiful into the women’s court of worship. Leaping—Springs of involuntary joy united with rapturous shouts of praise, not to the apostles but to God. He goes in the right direction, he has the right spirit, and his happy disorderly action is quite pardonable even in the solemn place of prayer.

Verse 9. And all the people saw him] The miracle was wrought in the most public manner, and in the most public place, and in a place where the best judgment could be formed of it; for, as it was a Divine operation, the priests, &c., were the most proper persons to judge of it; and under their notice it was now wrought.

Verses 9-11. And all the people — Who were there present; saw him walking — In the court of the temple; and heard him praising God — In this uncommon ecstasy of delight; and they knew that it was he which sat for alms at the Beautiful gate, &c. — He had sat there so long, that they all knew him; and for that reason he was chosen to be a vessel of mercy. Now they were not so perverse as to make any doubt whether he was the same man that had sat begging, as the Pharisees had questioned concerning the blind man that Christ cured, John 9:18; for they saw him walking and praising God, and probably took notice of a change in his mind, for he was now as loud in praising God, as he had used to be in begging relief. And they were filled with wonder and amazement — Greek, qambouv kai ekstasewv, with astonishment and ecstasy; they felt emotions, resembling those of the person healed; at that which had happened to him — At the miracle wrought for him. It is worth observing here, that this effect appears to have been produced by the late effusion of the Spirit; the people, at least those in Jerusalem, were more affected with the miracles which the apostles wrought, than they had been with those of the same kind that had been performed by Christ himself. And as the lame man held Peter and John — Full of gratitude for the great blessing he had received through their instrumentality; and while he walked on between them, sometimes, probably, taking hold of them by the hand; and sometimes embracing them as his great benefactors; all the people — In the neighbouring parts; ran together unto them — Some only to gratify their curiosity with the sight of men that had such power; others, perhaps, with a desire to hear them preach, concluding that the doctrine must needs be of divine origin, which had thus a divine confirmation: in the porch that is called Solomon’s — A spacious and celebrated portico of the temple. See note on John 10:23. Hither the people flocked to see this great sight.

9. All the people—Even within the holy court a general attention, not of a disorderly populace, but of the worshippers in Jerusalem, rests upon the happy, restless shouter.

Verses 9-11. And all the people — Who were there present; saw him walking — In the court of the temple; and heard him praising God — In this uncommon ecstasy of delight; and they knew that it was he which sat for alms at the Beautiful gate, &c. — He had sat there so long, that they all knew him; and for that reason he was chosen to be a vessel of mercy. Now they were not so perverse as to make any doubt whether he was the same man that had sat begging, as the Pharisees had questioned concerning the blind man that Christ cured, John 9:18; for they saw him walking and praising God, and probably took notice of a change in his mind, for he was now as loud in praising God, as he had used to be in begging relief. And they were filled with wonder and amazement — Greek, qambouv kai ekstasewv, with astonishment and ecstasy; they felt emotions, resembling those of the person healed; at that which had happened to him — At the miracle wrought for him. It is worth observing here, that this effect appears to have been produced by the late effusion of the Spirit; the people, at least those in Jerusalem, were more affected with the miracles which the apostles wrought, than they had been with those of the same kind that had been performed by Christ himself. And as the lame man held Peter and John — Full of gratitude for the great blessing he had received through their instrumentality; and while he walked on between them, sometimes, probably, taking hold of them by the hand; and sometimes embracing them as his great benefactors; all the people — In the neighbouring parts; ran together unto them — Some only to gratify their curiosity with the sight of men that had such power; others, perhaps, with a desire to hear them preach, concluding that the doctrine must needs be of divine origin, which had thus a divine confirmation: in the porch that is called Solomon’s — A spacious and celebrated portico of the temple. See note on John 10:23. Hither the people flocked to see this great sight.

10. They knew—His was a case like that of the blind man, (John ix,) of long standing and great notoriety, notorious especially to those who had often contributed to the beggar at the gate.

Verse 11. Held Peter and John] He felt the strongest affection for them, as the instruments by which the Divine influence was converted to his diseased body.

In the porch that is called Solomon’s] On this portico see Bp. Pearce’s note, inserted in this work, John 10:23.

Verses 9-11. And all the people — Who were there present; saw him walking — In the court of the temple; and heard him praising God — In this uncommon ecstasy of delight; and they knew that it was he which sat for alms at the Beautiful gate, &c. — He had sat there so long, that they all knew him; and for that reason he was chosen to be a vessel of mercy. Now they were not so perverse as to make any doubt whether he was the same man that had sat begging, as the Pharisees had questioned concerning the blind man that Christ cured, John 9:18; for they saw him walking and praising God, and probably took notice of a change in his mind, for he was now as loud in praising God, as he had used to be in begging relief. And they were filled with wonder and amazement — Greek, qambouv kai ekstasewv, with astonishment and ecstasy; they felt emotions, resembling those of the person healed; at that which had happened to him — At the miracle wrought for him. It is worth observing here, that this effect appears to have been produced by the late effusion of the Spirit; the people, at least those in Jerusalem, were more affected with the miracles which the apostles wrought, than they had been with those of the same kind that had been performed by Christ himself. And as the lame man held Peter and John — Full of gratitude for the great blessing he had received through their instrumentality; and while he walked on between them, sometimes, probably, taking hold of them by the hand; and sometimes embracing them as his great benefactors; all the people — In the neighbouring parts; ran together unto them — Some only to gratify their curiosity with the sight of men that had such power; others, perhaps, with a desire to hear them preach, concluding that the doctrine must needs be of divine origin, which had thus a divine confirmation: in the porch that is called Solomon’s — A spacious and celebrated portico of the temple. See note on John 10:23. Hither the people flocked to see this great sight.

11. Held Peter and John—Luke presupposes that as they went into the temple (verse 8) worship and sacrifice were duly performed, and that they are now returning out. The lame-born during that time held, that is, closely adhered, or clung, to the apostles, and thereby marked them out to the devout multitude as authors of the deed. All the people—The out-coming worshippers. Ran together—Collected in a dense crowd. Porch… called Solomon’s—It was in the previous winter, probably, (as John narrates,) that John saw a crowd surround Jesus in a similar manner as this company surround himself and Peter in this same Solomon’s Porch. (See notes on John 10:23.)

Solomon’s Porch, as above noted, was formed by the rows of pillars sustaining a roof of Lebanon cedar parallel to and joining upon the inner side of the great eastern wall of the court of the Gentiles through its whole length. It bore the name of Solomon either because it was a part of Solomon’s original work, or, more probably, because it was based upon the ground of a filled-up valley, upon which ground stood, in the first temple, a similar porch built by Solomon. The crowd has therefore moved from the court of the women across the court of the Gentiles, on its way out of the temple enclosures.

2. Peter’s Third Speech—that in Solomon’s Porch, 12-26. Peter promptly avails himself, in this bold speech, (made perhaps from some elevated platform or position in the porch,) of the great excitement to base Christ upon this miracle. Do you ask what this miracle means? It declares that your Messiah, by whose power it was alone done, has come to you, even He whom you have slain, 13-18. The momentous inference is, that you must repent of your crime against him and submit yourselves to his divine authority, 19-26.

V. 12. Peter answered the people-Who were running together, and inquiring into the circumstances of the fact.

Verse 12. As though by our own power] dunamei, Miraculous energy. Or holiness] h eusebeia, Meaning religious attachment to the worship of God. Do not think that we have wrought this miracle by any power of our own; or that any supereminent piety in us should have induced God thus to honour us, by enabling us to work it. Instead of eusebeia, holiness, the Syriac of Erpen, Armenian, Vulgate, and some copies of the Itala, have exousia, power or authority; but the first appears to be the legitimate reading.

Verses 12-16. And when Peter saw it — When he saw a crowd of people collected together, and found that they were exceedingly affected with the miracle that had been wrought, he took that favourable opportunity to preach Christ unto them, especially as the temple was the place of their concourse; thus sowing the seed of the gospel in the ground that was broken up and prepared to receive it. Ye men of Israel — To whom miracles surely are not, or at least ought not to be, strange things: having been wrought for you as a nation, in multiplied instances, from age to age, and many very evident and signal ones having, during the last three years, been performed before your eyes; why marvel ye at this — As if it were a singular fact, the like of which you had never seen? Why do you wonder at what has now happened, when so much greater miracles have lately been performed among you? The fact was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time. It was but a little before that Christ had raised Lazarus from the dead: nay, and he had lately risen from the dead himself; why did they not marvel at these facts, and why were they not convinced by them? Observe, reader, stupid and thoughtless people think that strange now which might have been very familiar to them, if they had not been wanting to themselves, and void of consideration. Or why look ye so earnestly on us — With that astonishment which your looks express, as though by our own power we had effected this cure; or by our own holiness had deserved that God should perform it by us. The God of Abraham, and of Isaac, &c. — This was wisely introduced here in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel; hath glorified his son Jesus — Namely, by this miracle, as he also glorified him in his life and in his death, and especially in his resurrection and ascension; whom — When God had given him to you, and when you ought to have received him as a most precious treasure, and to have preserved him with all your power; ye delivered up — To the Romans as a criminal, and denied — Greek, hrnhsasqe, renounced him; in the presence of Pilate — Or, against the face of Pilate, as Dr. Hammond renders it; that is, in defiance of his reasonings with you; when he was determined to let him go — To release him, being fully satisfied he was innocent of the things laid to his charge. But ye denied the Holy One — Whom God had marked out as such; and the Just One — Just even in the judgment of Pilate, declaring that you would not own him as your king, nor even be contented to admit his discharge, when it was offered and pressed upon you by the governor: and desired — With outrageous clamour, one of the most infamous of mankind, a robber, and a murderer, to be granted unto you — To be spared and released. And while you asked for the deliverance of so vile a wretch, you inhumanly and insolently killed the Prince of life — Even him who had life in himself, and was appointed to be the Author of life, spiritual and eternal, and glory, to his followers. Observe the antithesis: You desired a destroyer of life to be released, and Christ the Lord and giver of life to be crucified, as if a murderer had deserved better at your hands than the Saviour! than which a greater affront could not have been put upon him. You did at once a wicked and foolish thing, in taking away his life, who would have been your life and Saviour, thus forsaking and rebelling against your own mercies; and in supposing you could conquer and extinguish in death the Prince of life, who, having life in himself, could soon resume the life he had resigned! Whom God raised — As we know by the certain and repeated testimony of our own senses; and thereby amply vindicated him; whereof we are witnesses — Constituted such by God, in order to the conviction and salvation of others. And his name — He himself, his power and love; through faith in his name — A confidence in him, a dependance on him, a believing application to him, and expectation of power to proceed from him; hath made this man strong — Hath effected a perfect cure of his lameness. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the apostles’ faith in working this miracle, and the cripple’s faith in receiving it. But it seems to relate chiefly, if not only, to the former: they that wrought this miracle by faith, derived power from Christ to work it, and, therefore, returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world, that Jesus Christ is the fountain of all power and grace, and the great Healer and Saviour; and recommended the great gospel mystery of our salvation by Christ. It is his name that justifies us, that glorious name of his, the Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus doth Peter preach unto them Jesus and him crucified, being a faithful friend of the bridegroom, to whose service he devoted all his interest.

Ver. 12. Why look ye so earnestly on us? He turned their eyes, then almost committing idolatry, to see the glory of the Holy and the Just One, whom they had recently denied, “and killed the prince of life.” Many of the murderers were before him; they heard his bold impeachments, and like culprits stood speechless at the bar. But on the contrite a greater miracle was wrought, in the conversion of five thousand souls, than had been effected on the lame man.

V. 13. The God of our fathers-This was wisely introduced in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel. Hath glorified his Son-By this miracle, whom ye delivered up-When God had given him to you, and when ye ought to have received him as a most precious treasure, and to have preserved him with all your power.

Verse 13. The God of Abraham, &c.] This was wisely introduced, to show them that HE whom they called their God had acknowledged Jesus Christ for his Son, and wrought this miracle in his name; and, by thus honouring Jesus whom they slew, he had charged home the guilt of that murder upon them.

Denied him in the presence of Pilate] hrnhsasqe, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, krinantov, judged it proper and just, to let him go. Pilate wished to act according to justice; you acted contrary to justice and equity in all their forms.

Verses 12-16. And when Peter saw it — When he saw a crowd of people collected together, and found that they were exceedingly affected with the miracle that had been wrought, he took that favourable opportunity to preach Christ unto them, especially as the temple was the place of their concourse; thus sowing the seed of the gospel in the ground that was broken up and prepared to receive it. Ye men of Israel — To whom miracles surely are not, or at least ought not to be, strange things: having been wrought for you as a nation, in multiplied instances, from age to age, and many very evident and signal ones having, during the last three years, been performed before your eyes; why marvel ye at this — As if it were a singular fact, the like of which you had never seen? Why do you wonder at what has now happened, when so much greater miracles have lately been performed among you? The fact was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time. It was but a little before that Christ had raised Lazarus from the dead: nay, and he had lately risen from the dead himself; why did they not marvel at these facts, and why were they not convinced by them? Observe, reader, stupid and thoughtless people think that strange now which might have been very familiar to them, if they had not been wanting to themselves, and void of consideration. Or why look ye so earnestly on us — With that astonishment which your looks express, as though by our own power we had effected this cure; or by our own holiness had deserved that God should perform it by us. The God of Abraham, and of Isaac, &c. — This was wisely introduced here in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel; hath glorified his son Jesus — Namely, by this miracle, as he also glorified him in his life and in his death, and especially in his resurrection and ascension; whom — When God had given him to you, and when you ought to have received him as a most precious treasure, and to have preserved him with all your power; ye delivered up — To the Romans as a criminal, and denied — Greek, hrnhsasqe, renounced him; in the presence of Pilate — Or, against the face of Pilate, as Dr. Hammond renders it; that is, in defiance of his reasonings with you; when he was determined to let him go — To release him, being fully satisfied he was innocent of the things laid to his charge. But ye denied the Holy One — Whom God had marked out as such; and the Just One — Just even in the judgment of Pilate, declaring that you would not own him as your king, nor even be contented to admit his discharge, when it was offered and pressed upon you by the governor: and desired — With outrageous clamour, one of the most infamous of mankind, a robber, and a murderer, to be granted unto you — To be spared and released. And while you asked for the deliverance of so vile a wretch, you inhumanly and insolently killed the Prince of life — Even him who had life in himself, and was appointed to be the Author of life, spiritual and eternal, and glory, to his followers. Observe the antithesis: You desired a destroyer of life to be released, and Christ the Lord and giver of life to be crucified, as if a murderer had deserved better at your hands than the Saviour! than which a greater affront could not have been put upon him. You did at once a wicked and foolish thing, in taking away his life, who would have been your life and Saviour, thus forsaking and rebelling against your own mercies; and in supposing you could conquer and extinguish in death the Prince of life, who, having life in himself, could soon resume the life he had resigned! Whom God raised — As we know by the certain and repeated testimony of our own senses; and thereby amply vindicated him; whereof we are witnesses — Constituted such by God, in order to the conviction and salvation of others. And his name — He himself, his power and love; through faith in his name — A confidence in him, a dependance on him, a believing application to him, and expectation of power to proceed from him; hath made this man strong — Hath effected a perfect cure of his lameness. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the apostles’ faith in working this miracle, and the cripple’s faith in receiving it. But it seems to relate chiefly, if not only, to the former: they that wrought this miracle by faith, derived power from Christ to work it, and, therefore, returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world, that Jesus Christ is the fountain of all power and grace, and the great Healer and Saviour; and recommended the great gospel mystery of our salvation by Christ. It is his name that justifies us, that glorious name of his, the Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus doth Peter preach unto them Jesus and him crucified, being a faithful friend of the bridegroom, to whose service he devoted all his interest.

Ver. 13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus. St. Peter, now preaching to learned jews, uses Isaiah’s words in Isaiah 9:6: paida, child, and the holy child Jesus. This Greek word, which Isaiah joins with a child born, and a son given, is in perfect coincidence with his frequent appellation in other places, as in Isaiah 42:1, 53:11: ydb[ obadi, my servant. The Latin versions are not incorrect, when they read Filium suum Jesum, his Son Jesus, because the word designates in the running language of the prophets his descent from the Father.

13. The God of Abraham—This is no foreign false miracle opposed to Jehovah and condemned by Moses; on the contrary it is in the Abrahamic line, under the sanction of God, and by the true Messiah. Peter presents next a striking series of contrasts, which at once honour Jesus and condemn his Jewish hearers. God glorified Jesus; they surrendered him. Pilate would have freed him, and they denied him. They rejected the Holy One, and preferred a murderer. They destroyed the life of the Prince of Life. They killed, but God raised to life. His Son. Rather, paida, servant, the Septuagint epithet of the Messiah in Isaiah 40:65, and therefore a claim of Messiahship for Jesus.

V. 14. Ye renounced the Holy One-Whom God had marked out as such; and the Just One-Even in the judgment of Pilate.

Verse 14. Ye denied the HOLY ONE] ton agion. A manifest reference to Psalms 16:10Psalm 16:10: Thou wilt not suffer thy HOLY ONE to see corruption; where the original word Ëydysj Chasideyca, thy HOLY ONE, is translated by the Septuagint, ton oJsion sou, a word of the same import with that used by Peter.

And desired a murderer] Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were murderers themselves, and so Christ calls them, Matthew 22:7, and they preferred a murderer to the holy and righteous ONE of God.

Verses 12-16. And when Peter saw it — When he saw a crowd of people collected together, and found that they were exceedingly affected with the miracle that had been wrought, he took that favourable opportunity to preach Christ unto them, especially as the temple was the place of their concourse; thus sowing the seed of the gospel in the ground that was broken up and prepared to receive it. Ye men of Israel — To whom miracles surely are not, or at least ought not to be, strange things: having been wrought for you as a nation, in multiplied instances, from age to age, and many very evident and signal ones having, during the last three years, been performed before your eyes; why marvel ye at this — As if it were a singular fact, the like of which you had never seen? Why do you wonder at what has now happened, when so much greater miracles have lately been performed among you? The fact was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time. It was but a little before that Christ had raised Lazarus from the dead: nay, and he had lately risen from the dead himself; why did they not marvel at these facts, and why were they not convinced by them? Observe, reader, stupid and thoughtless people think that strange now which might have been very familiar to them, if they had not been wanting to themselves, and void of consideration. Or why look ye so earnestly on us — With that astonishment which your looks express, as though by our own power we had effected this cure; or by our own holiness had deserved that God should perform it by us. The God of Abraham, and of Isaac, &c. — This was wisely introduced here in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel; hath glorified his son Jesus — Namely, by this miracle, as he also glorified him in his life and in his death, and especially in his resurrection and ascension; whom — When God had given him to you, and when you ought to have received him as a most precious treasure, and to have preserved him with all your power; ye delivered up — To the Romans as a criminal, and denied — Greek, hrnhsasqe, renounced him; in the presence of Pilate — Or, against the face of Pilate, as Dr. Hammond renders it; that is, in defiance of his reasonings with you; when he was determined to let him go — To release him, being fully satisfied he was innocent of the things laid to his charge. But ye denied the Holy One — Whom God had marked out as such; and the Just One — Just even in the judgment of Pilate, declaring that you would not own him as your king, nor even be contented to admit his discharge, when it was offered and pressed upon you by the governor: and desired — With outrageous clamour, one of the most infamous of mankind, a robber, and a murderer, to be granted unto you — To be spared and released. And while you asked for the deliverance of so vile a wretch, you inhumanly and insolently killed the Prince of life — Even him who had life in himself, and was appointed to be the Author of life, spiritual and eternal, and glory, to his followers. Observe the antithesis: You desired a destroyer of life to be released, and Christ the Lord and giver of life to be crucified, as if a murderer had deserved better at your hands than the Saviour! than which a greater affront could not have been put upon him. You did at once a wicked and foolish thing, in taking away his life, who would have been your life and Saviour, thus forsaking and rebelling against your own mercies; and in supposing you could conquer and extinguish in death the Prince of life, who, having life in himself, could soon resume the life he had resigned! Whom God raised — As we know by the certain and repeated testimony of our own senses; and thereby amply vindicated him; whereof we are witnesses — Constituted such by God, in order to the conviction and salvation of others. And his name — He himself, his power and love; through faith in his name — A confidence in him, a dependance on him, a believing application to him, and expectation of power to proceed from him; hath made this man strong — Hath effected a perfect cure of his lameness. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the apostles’ faith in working this miracle, and the cripple’s faith in receiving it. But it seems to relate chiefly, if not only, to the former: they that wrought this miracle by faith, derived power from Christ to work it, and, therefore, returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world, that Jesus Christ is the fountain of all power and grace, and the great Healer and Saviour; and recommended the great gospel mystery of our salvation by Christ. It is his name that justifies us, that glorious name of his, the Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus doth Peter preach unto them Jesus and him crucified, being a faithful friend of the bridegroom, to whose service he devoted all his interest.

Verse 15. And killed the Prince of life] ton archgon thv zwhv, The author of this life: not only implying that all life proceeds from Jesus Christ as its source, but that the life-giving influence of that religion which they were now proclaiming came all through him. archgov signifies a prime leader or author, a captain, from arch, the beginning, head, or chief; and agw, I lead. In Hebrews 2:10, Christ is called archgov thv swthriav, the Captain of salvation. He teaches the doctrine of life and salvation, leads the way in which men should walk, and has purchased the eternal life and glory which are to be enjoyed at the end of the way. So the Jews preferred a son of death, a destroyer of life, to the Author and Procurer of life and immortality!

Whereof we are witnesses.] They had now wrought a most striking miracle in the name of Christ, and immediately proposed themselves as witnesses of his resurrection from the dead; the miracle which they had thus wrought being an unimpeachable proof of this resurrection.

Verses 12-16. And when Peter saw it — When he saw a crowd of people collected together, and found that they were exceedingly affected with the miracle that had been wrought, he took that favourable opportunity to preach Christ unto them, especially as the temple was the place of their concourse; thus sowing the seed of the gospel in the ground that was broken up and prepared to receive it. Ye men of Israel — To whom miracles surely are not, or at least ought not to be, strange things: having been wrought for you as a nation, in multiplied instances, from age to age, and many very evident and signal ones having, during the last three years, been performed before your eyes; why marvel ye at this — As if it were a singular fact, the like of which you had never seen? Why do you wonder at what has now happened, when so much greater miracles have lately been performed among you? The fact was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time. It was but a little before that Christ had raised Lazarus from the dead: nay, and he had lately risen from the dead himself; why did they not marvel at these facts, and why were they not convinced by them? Observe, reader, stupid and thoughtless people think that strange now which might have been very familiar to them, if they had not been wanting to themselves, and void of consideration. Or why look ye so earnestly on us — With that astonishment which your looks express, as though by our own power we had effected this cure; or by our own holiness had deserved that God should perform it by us. The God of Abraham, and of Isaac, &c. — This was wisely introduced here in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel; hath glorified his son Jesus — Namely, by this miracle, as he also glorified him in his life and in his death, and especially in his resurrection and ascension; whom — When God had given him to you, and when you ought to have received him as a most precious treasure, and to have preserved him with all your power; ye delivered up — To the Romans as a criminal, and denied — Greek, hrnhsasqe, renounced him; in the presence of Pilate — Or, against the face of Pilate, as Dr. Hammond renders it; that is, in defiance of his reasonings with you; when he was determined to let him go — To release him, being fully satisfied he was innocent of the things laid to his charge. But ye denied the Holy One — Whom God had marked out as such; and the Just One — Just even in the judgment of Pilate, declaring that you would not own him as your king, nor even be contented to admit his discharge, when it was offered and pressed upon you by the governor: and desired — With outrageous clamour, one of the most infamous of mankind, a robber, and a murderer, to be granted unto you — To be spared and released. And while you asked for the deliverance of so vile a wretch, you inhumanly and insolently killed the Prince of life — Even him who had life in himself, and was appointed to be the Author of life, spiritual and eternal, and glory, to his followers. Observe the antithesis: You desired a destroyer of life to be released, and Christ the Lord and giver of life to be crucified, as if a murderer had deserved better at your hands than the Saviour! than which a greater affront could not have been put upon him. You did at once a wicked and foolish thing, in taking away his life, who would have been your life and Saviour, thus forsaking and rebelling against your own mercies; and in supposing you could conquer and extinguish in death the Prince of life, who, having life in himself, could soon resume the life he had resigned! Whom God raised — As we know by the certain and repeated testimony of our own senses; and thereby amply vindicated him; whereof we are witnesses — Constituted such by God, in order to the conviction and salvation of others. And his name — He himself, his power and love; through faith in his name — A confidence in him, a dependance on him, a believing application to him, and expectation of power to proceed from him; hath made this man strong — Hath effected a perfect cure of his lameness. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the apostles’ faith in working this miracle, and the cripple’s faith in receiving it. But it seems to relate chiefly, if not only, to the former: they that wrought this miracle by faith, derived power from Christ to work it, and, therefore, returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world, that Jesus Christ is the fountain of all power and grace, and the great Healer and Saviour; and recommended the great gospel mystery of our salvation by Christ. It is his name that justifies us, that glorious name of his, the Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus doth Peter preach unto them Jesus and him crucified, being a faithful friend of the bridegroom, to whose service he devoted all his interest.

15. Prince—Compounded of ‘Arch, beginning, or origin, and agw, to lead; the word may signify prime author or original source. But as a military term it may signify prime leader or general. So Hebrews 2:10, “Captain of our salvation.” This last meaning designates Jesus as leading his followers in the way of life. Witnesses—Notes on Acts 2:32 and Luke 1:2. And the miracle just performed rendered its performers conclusive witnesses of the resurrection miracle; doubly so from the fact of Christ’s real authorship of the miracle, affirmed next verse.

V. 16. His name-Himself: his power and love.

The faith which is by him-Of which he is the giver, as well as the object.

Verse 16. And his name] JESUS, the Saviour: through faith in his name, as the Saviour, and author of life, and all its concomitant blessings, such as health, &c. It is not quite clear whether the apostles refer to their own faith in Jesus, or to the faith of the lame man. It is true Christ had promised that they should perform miracles in his name, Mark 16:17, 18. And that whatsoever they asked of the Father in his name, he would grant it, John 16:23. And they might have been led at this time to make request unto God to be enabled to work this miracle; and the faith they had in his unlimited power and unchangeable truth might have induced them to make this request. Or, the faith might have been that of the lame man; the apostles, in the time they desired him to look on them, might have taught him the necessity of believing in Christ in order to his healing; and the man’s mind might have been prepared for this by the miracle of the gift of tongues, of which he must have heard; and heard that this mighty effusion of the Spirit had come in the name and through the power of Christ. However the faith may be understood, it was only the means to receive the blessing, which the apostles most positively attribute, not to their power or holiness, but to Jesus Christ alone. Faith always receives; never gives.

Verses 12-16. And when Peter saw it — When he saw a crowd of people collected together, and found that they were exceedingly affected with the miracle that had been wrought, he took that favourable opportunity to preach Christ unto them, especially as the temple was the place of their concourse; thus sowing the seed of the gospel in the ground that was broken up and prepared to receive it. Ye men of Israel — To whom miracles surely are not, or at least ought not to be, strange things: having been wrought for you as a nation, in multiplied instances, from age to age, and many very evident and signal ones having, during the last three years, been performed before your eyes; why marvel ye at this — As if it were a singular fact, the like of which you had never seen? Why do you wonder at what has now happened, when so much greater miracles have lately been performed among you? The fact was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time. It was but a little before that Christ had raised Lazarus from the dead: nay, and he had lately risen from the dead himself; why did they not marvel at these facts, and why were they not convinced by them? Observe, reader, stupid and thoughtless people think that strange now which might have been very familiar to them, if they had not been wanting to themselves, and void of consideration. Or why look ye so earnestly on us — With that astonishment which your looks express, as though by our own power we had effected this cure; or by our own holiness had deserved that God should perform it by us. The God of Abraham, and of Isaac, &c. — This was wisely introduced here in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel; hath glorified his son Jesus — Namely, by this miracle, as he also glorified him in his life and in his death, and especially in his resurrection and ascension; whom — When God had given him to you, and when you ought to have received him as a most precious treasure, and to have preserved him with all your power; ye delivered up — To the Romans as a criminal, and denied — Greek, hrnhsasqe, renounced him; in the presence of Pilate — Or, against the face of Pilate, as Dr. Hammond renders it; that is, in defiance of his reasonings with you; when he was determined to let him go — To release him, being fully satisfied he was innocent of the things laid to his charge. But ye denied the Holy One — Whom God had marked out as such; and the Just One — Just even in the judgment of Pilate, declaring that you would not own him as your king, nor even be contented to admit his discharge, when it was offered and pressed upon you by the governor: and desired — With outrageous clamour, one of the most infamous of mankind, a robber, and a murderer, to be granted unto you — To be spared and released. And while you asked for the deliverance of so vile a wretch, you inhumanly and insolently killed the Prince of life — Even him who had life in himself, and was appointed to be the Author of life, spiritual and eternal, and glory, to his followers. Observe the antithesis: You desired a destroyer of life to be released, and Christ the Lord and giver of life to be crucified, as if a murderer had deserved better at your hands than the Saviour! than which a greater affront could not have been put upon him. You did at once a wicked and foolish thing, in taking away his life, who would have been your life and Saviour, thus forsaking and rebelling against your own mercies; and in supposing you could conquer and extinguish in death the Prince of life, who, having life in himself, could soon resume the life he had resigned! Whom God raised — As we know by the certain and repeated testimony of our own senses; and thereby amply vindicated him; whereof we are witnesses — Constituted such by God, in order to the conviction and salvation of others. And his name — He himself, his power and love; through faith in his name — A confidence in him, a dependance on him, a believing application to him, and expectation of power to proceed from him; hath made this man strong — Hath effected a perfect cure of his lameness. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the apostles’ faith in working this miracle, and the cripple’s faith in receiving it. But it seems to relate chiefly, if not only, to the former: they that wrought this miracle by faith, derived power from Christ to work it, and, therefore, returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world, that Jesus Christ is the fountain of all power and grace, and the great Healer and Saviour; and recommended the great gospel mystery of our salvation by Christ. It is his name that justifies us, that glorious name of his, the Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus doth Peter preach unto them Jesus and him crucified, being a faithful friend of the bridegroom, to whose service he devoted all his interest.

16. Name—His name as uttered by us was the mediate cause; his divine self, called by that humble name, is the primal, real cause. Jesus was therefore present in the deed and in this assembly. Through faith—The connecting link between this deed and its divine Author is our faith. The faith of these witnesses renders them receptive of the divine power, and becomes the avenue through which the divine energy streams into them. By him—Or through him. This faith, though exercised by us, is truly through his beneficence made possible to us. Presence of you all—Visible to your own eyes is the demonstration of the divine power which we affirm! If this man is sound, Jesus is the risen Messiah! And if Jesus is Messiah, then your Messiah have you murdered!

V. 17. And now, brethren-A word full of courtesy and compassion, I know-He speaks to their heart, that through ignorance ye did it-which lessened, though it could not take away, the guilt.

As did also your rulers-The prejudice lying from the authority of the chief priests and elders, he here removes, but with great tenderness. He does not call them our, but your rulers. For as the Jewish dispensation ceased at the death of Christ, consequently so did the authority of its rulers.

Verse 17. I wot] oida, I know. Wot is from the Anglo-Saxon, [A.S.] to know; and hence wit, science or understanding.

Through ignorance ye did it] This is a very tender excuse for them; and one which seems to be necessary, in order to show them that their state was not utterly desperate; for if all that they did to Christ had been through absolute malice, (they well knowing who he was,) if any sin could be supposed to be unpardonable, it must have been theirs. Peter, foreseeing that they might be tempted thus to think, and consequently to despair of salvation, tells them that their offence was extenuated by their ignorance of the person they had tormented and crucified. And one must suppose that, had they been fully convinced that this Jesus was the only Messiah, they never would have crucified him; but they did not permit themselves to receive conviction on the subject.

Verses 17, 18. And now, brethren — A word full of courtesy and compassion; I wot — That is, I know: here he speaks to their hearts; that through ignorance ye did it — Which lessened, though it could not annihilate, the guilt of your conduct; as did also your rulers — The prejudice lying from the authority of the chief priests and elders, he here endeavours to remove, but with great tenderness. He does not call them our, but your rulers. For as the Jewish dispensation ceased at the death of Christ, consequently so did the authority of its rulers. This was the language of Peter’s charity, and it teaches us to make the best of those whom we desire to make better: not to aggravate, but, as far as may be, to extenuate their faults or sins. Perhaps Peter perceived, by the countenances of his hearers, that they were struck with great horror at being informed that they had murdered the Messiah, the Prince of life, and that they were ready either to sink down in distress, or to fly off; and, therefore, he saw it needful to mitigate the rigour of his charge, that he might prevent their utterly despairing. He had searched the wound to the bottom, and now begins to think of healing it: in order to which it was necessary to beget in them a good opinion of their physician. And in proceeding thus, he had the example of his Master to justify him, who prayed for his crucifiers, and pleaded in their behalf, that they knew not what they did. And it is said of the rulers, that they would not have crucified the Lord of glory, if they had known him, 1 Corinthians 2:8. Doubtless many of the rulers, and of the people, in crucifying Christ, rebelled against the light and the convictions of their own consciences, influenced by envy and malice; but the generality, probably, were carried down the stream, and acted as they did through ignorance, as Paul persecuted the church ignorantly and in unbelief, 1 Timothy 1:13. But those things, &c. — But God permitted this that you have done, and overruled it for wise and gracious purposes; for he hath thus fulfilled what he had before showed by the mouth of all his prophets — Had plainly foretold in the various ages of the world; that Christ should suffer — As an atoning sacrifice for the sins of mankind. Now, though this was no extenuation at all of their sin, in hating and persecuting Christ unto death, yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because, in general, God’s gracious designs were carried on by it, and thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable, (Genesis 50:15, 20,) but because, in particular, the sufferings and death of Christ were for the remission of sins, and the ground of that display of mercy he now encouraged them to hope for.

Ver. 17. And now brethren I wot (I know) that through ignorance ye did it, as did also your rulers. The excuse for the rulers is less cogent than that for the people. Our Lord had by his miracles, by his disputations and doctrines, afforded incontrovertible evidence of the divinity of his mission, and had put all his adversaries to silence, He had charged it especially upon the scribes and elders that their ignorance was wilful, the effect of enmity and unbelief, and that they were emphatically the children of the wicked one. He had said, and had given indubitable proof, that he came forth from the Father; that he did whatsoever the Father did; that as the Father knew the Son, so the Son knew the Father, and that he and the Father were one. And while he spake those words, many believed on him, while others were the more blinded by the enmity and corruption of their own hearts. But with respect to the generality of the people, they had been misled and prejudiced by their rulers, and had sinned through ignorance and misconception. Among the rulers themselves there were also some, for whom the apostle, in his great candour, offers a similar plea of extenuation.

17. At the climax of the crime Peter skilfully and gently places the palliation. Brethren—Descendants of the same our fathers, verse 13. Wot—know. Ignorance—How far excusable, see note on Luke 23:34. Repentance is not the child of despair; and so Peter softens his language in order to melt these hearts to a genial penitence. But if ignorance retained them within the scope of pardon, it is full time for them now to know, 2:36. A preached Gospel brings its new responsibilities, and under liabilities to deeper condemnation. Also… rulers—Brought in to prepare the next remark. Christ’s death, both as a private and a state procedure, wrought through a common ignorance, was foreseen by God and interwoven into his divine plan.

V. 18. But God-Who was not ignorant, permitted this which he had foretold, to bring good out of it.

Verse 18. But those things-he hath so fulfilled.] Your ignorance and malice have been overruled by the sovereign wisdom and power of God, and have become the instruments of fulfilling the Divine purpose, that Christ must suffer, in order to make an atonement for the sin of the world. All the prophets had declared this; some of them in express terms, others indirectly and by symbols; but, as the whole Mosaic dispensation referred to Christ, all that prophesied or ministered under it must have referred to him also.

Verses 17, 18. And now, brethren — A word full of courtesy and compassion; I wot — That is, I know: here he speaks to their hearts; that through ignorance ye did it — Which lessened, though it could not annihilate, the guilt of your conduct; as did also your rulers — The prejudice lying from the authority of the chief priests and elders, he here endeavours to remove, but with great tenderness. He does not call them our, but your rulers. For as the Jewish dispensation ceased at the death of Christ, consequently so did the authority of its rulers. This was the language of Peter’s charity, and it teaches us to make the best of those whom we desire to make better: not to aggravate, but, as far as may be, to extenuate their faults or sins. Perhaps Peter perceived, by the countenances of his hearers, that they were struck with great horror at being informed that they had murdered the Messiah, the Prince of life, and that they were ready either to sink down in distress, or to fly off; and, therefore, he saw it needful to mitigate the rigour of his charge, that he might prevent their utterly despairing. He had searched the wound to the bottom, and now begins to think of healing it: in order to which it was necessary to beget in them a good opinion of their physician. And in proceeding thus, he had the example of his Master to justify him, who prayed for his crucifiers, and pleaded in their behalf, that they knew not what they did. And it is said of the rulers, that they would not have crucified the Lord of glory, if they had known him, 1 Corinthians 2:8. Doubtless many of the rulers, and of the people, in crucifying Christ, rebelled against the light and the convictions of their own consciences, influenced by envy and malice; but the generality, probably, were carried down the stream, and acted as they did through ignorance, as Paul persecuted the church ignorantly and in unbelief, 1 Timothy 1:13. But those things, &c. — But God permitted this that you have done, and overruled it for wise and gracious purposes; for he hath thus fulfilled what he had before showed by the mouth of all his prophets — Had plainly foretold in the various ages of the world; that Christ should suffer — As an atoning sacrifice for the sins of mankind. Now, though this was no extenuation at all of their sin, in hating and persecuting Christ unto death, yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because, in general, God’s gracious designs were carried on by it, and thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable, (Genesis 50:15, 20,) but because, in particular, the sufferings and death of Christ were for the remission of sins, and the ground of that display of mercy he now encouraged them to hope for.

18. All—A suggestive term of universality. The whole Old Testament is a one prophet to Christ. All the special prophecies of old Scripture, about lesser persons and objects, are but subsidiary and supporting to the prophecies of Christ. The passages that pre-delineate him are the keystone of the whole prophetic arch. That Christ should suffer—That the Messiah should be a suffering Messiah. Peter’s words glance at the objection ready to rise to every Jewish mouth, “Jesus the Messiah! Why he was put to death by law, and our Messiah is to be glorious king of Israel.” Aye, but the prophets all agree that he “should suffer.” Your slaying him proves not that he is not Messiah. He… fulfilled—Not by directly obliging the deed; not by decreeing it; but by admitting others’ foreseen wicked deeds into accomplishing his great and wonderful purpose.

V. 19. Be converted-Be turned from sin and Satan unto God. See Acts 26:20. But this term, so common in modern writings, very rarely occurs in Scripture: perhaps not once in the sense we now use it, for an entire change from vice to holiness.

That the times of refreshing-Wherein God largely bestows his refreshing grace, may come-To you also. To others they will assuredly come, whether ye repent or no.

Verse 19. Repent ye therefore] Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed.

And be converted] epistreyate, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jealousy, where the curse that was written in the book was to be blotted out with the bitter water. See Clarke’s note on “Numbers 5:23”. Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, Matthew 27:25; and unless they took refuge in this sacrificial blood, and got their sins blotted out by it, they could not be saved.

When the times of refreshing shall come] Dr. Lightfoot contends, and so ought all, that opwv an elqwsi kairoi anayuxewv, should be translated, THAT the times of refreshing MAY come. anayuxiv, signifies a breathing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See Clarke on “Acts 3:21”.

Verses 19-21. Repent ye, therefore, &c. — Let it, therefore, be your principal and immediate care to secure an interest in the benefits procured by his death; and in order thereto, repent of this and all your other iniquities; and be converted — That is, be turned from sin and Satan to God, (chap. 26:20,) in the way of sincere and universal obedience. The term, converted, so common in modern writings, rarely occurs in Scripture, at least in the sense we now use it, for an entire change of heart and life. That your sins may be blotted out — That you may be delivered from the heavy burden of your guilt, and may obtain peace with God through the sacrifice and intercession of him you crucified; when the times of refreshing shall come — Rather, that they may come; times when God shall largely bestow his refreshing grace; from the presence of the Lord — To you also. To others, those times will assuredly come, whether ye repent or not. Erasmus and Piscator render this clause, Seeing times of refreshment are come; but the authorities produced in favour of this version seem not sufficient to justify it. The blotting out of the sins of penitents, however, was not deferred to any distant time, and divine refreshment would, no doubt, immediately follow a sense of pardon to them, attended with a lively hope of eternal felicity to succeed in due time. But “the following clause seems to intimate, that Peter apprehended the conversion of the Jews, as a people, would be attended with some extraordinary scene of prosperity and joy, and would open a speedy way to Christ’s descent from heaven, in order to the restitution of all things.” — Doddridge. And he shall send — Greek, kai aposteilh, and that he may send; Jesus — That, in consequence of your complying with this important counsel, you may not only be received to all the joys of a state of pardon and acceptance with God, but he may, at length, send unto you Christ, which before was preached unto you — By his disciples, both before and since his resurrection. But Tertullian, and several of the fathers, in quoting this passage, instead of prokekhrugmenon, before preached, read, prokeceirismenon, before appointed; that is, exhibited and set forth in a variety of types, and other symbols, namely, under the Old Testament dispensation, as the great Saviour of lost sinners. 1st, You shall have Christ in his spiritual presence; he that was sent into the world shall be sent to you, in and by his Spirit accompanying his word. The apostle meant, 2d, That God would send Christ to destroy the unbelieving and persecuting Jews, the enemies of God and his truth and cause, and so would deliver his true servants, both ministers and people, and give them a quiet possession of the gospel, with its privileges and blessings, which would be a time of refreshing to all that received it. For then had the churches rest, Acts 9:31. So Dr. Hammond. There is also, 3dly, A reference in these words to the general conversion of the Jews, to take place after the fulness of the Gentiles is brought in, of which there are many express predictions and promises in the writings of the prophets, which, when it takes place, will be a time of refreshment indeed, both to them and the whole Church of Christ through all the world. Whom the heavens must receive — Whom you must not expect to appear immediately in person among you, for as he has ascended to heaven, he must remain there, until the times of restitution of all things — The long- expected happy times, when God will rectify all the seeming irregularities of his present dispensations, and make the cause of righteousness and truth for ever triumphant and glorious: which God hath spoken of, &c. — That is, concerning which great events (namely, that such a Saviour should be raised up, and should at length extend his righteous reign over all the world) God hath spoken by the mouth of all his holy prophets — That is, by the mouth of the generality of them; for the word pantwn, all, is not found in some of the best MSS. and versions; since the world began — Since the beginning of time. See note on Luke 1:70, where the same original phrase, ap’ aiwnov, occurs. In these times of restitution, the apostle here comprises at once the whole course of the time of the New Testament between our Lord’s ascension and his coming to glory. The most eminent of these times are the apostolic age, and that of the spotless church, which will consist of all the Jews and Gentiles united, after all persecutions and apostacies are at an end. It is well known that Dr. Thos. Burnet, Mr. Whiston, and some other learned writers, have urged this text in proof of a restoration of a paradisiacal state of the earth, which they have endeavoured to show will take place, but certainly without any clear warrant from Scripture; and this passage, in particular, may be so well explained of regulating the present disorders of the moral world, and the seeming inequalities of God’s providential dispensations, that it can with no propriety be pleaded in vindication of such an hypothesis.

Ver. 19. When the times of refreshing shall come from the presence of the Lord. The same phrase is read subjunctively in Acts 15:17: “that the residue of men might seek after the Lord.” Then the sense flows harmoniously, That the times of refreshing may come from the presence of the Lord. God will water a contrite people with showers of his grace, as he waters the parched earth with rain.

19. Repent ye therefore—Such is the bold inference from the whole, pushed with a home thrust upon them. Great is this Jesus, great your crime against him; but his greatness stole upon you in a humble guise, and the excuse of ignorance renders pardon possible; therefore, repent ye! Identify yourselves with the Messiah you have murdered.

Repent—The literal meaning of the Greek word for repentance, metanoia, is after-thought, implying in its sacred use that change of mind by which we renounce the evil and adopt the good with a perfect purpose and effect. It here specially refers to the renunciation of their one great sin, and is properly followed by Be converted, which refers to their turning about from Judaism to Christianity. Blotted out—Rather wiped out, a metaphor borrowed principally from wiping off oil from any surface; thence, to erase from waxen tablets or written parchments any record. When—’Opwv an, which should most unquestionably be translated in order that. They should repent unto the wiping out of their sins in order that, 1. times, etc., may come, and, 2. (verse 20,) He may send Christ, etc. Both the times of refreshing and the sending of Christ are plainly described as having some dependence on their repentance and conversion. Hence arises the not unscriptural idea that the time of Christ’s second advent is conditional upon human conduct. (Note on Acts 1:7.) But it is the blessed side of that advent rather which is here conditional. Times of refreshing and Christ’s glorious coming to us may depend upon our repentance and faith. Times of refreshing—The literal meaning of the Greek Word anayuxiv, for refreshing, signifies a cooling after intense heat, or a recovery from exhaustion of labour. Hence, spiritually, the repose of the blessed after the labour of life. A similar but not the same Greek word is used by Paul in 2 Thessalonians 1:7, to designate the blessed rest, or repose from persecution, of the righteous at the second coming of Christ. And in Paul’s language, while the blessed side of the coming of Christ is described as rest, the adverse side, namely, to the wicked, is also described as destruction. And it is remarkable that the destruction in Thessalonians, like the refreshing here, comes from the presence of the Lord. Peter here speaks, as was usual in the apostolic Church, with that vivid conception of the second advent as if its immediate shadow was cast upon the present.

Some interpreters apply this word refreshing to times of religious revival like the day of Pentecost. This would make a good meaning; but there is no indication of such a use in Scripture.

V. 20. And he may send-The apostles generally speak of our Lord's second coming, as being just at hand.

Who was before appointed-Before the foundation of the world.

Verse 20. Which before was preached unto you] Instead of prokekhrugmenon, before preached, ABCDE, fifty-three others, both the Syriac, all the Arabic, the Armenian, Chrysostom, and others, have prokeceirismenon, who was before designed, or appointed; and this is without doubt the true reading. Christ crucified was the person whom God had from the beginning appointed or designed for the Jewish people. It was not a triumphant Messiah which they were to expect; but one who was to suffer and die. Jesus was this person; and by believing in him, as thus suffering and dying for their sins, he should be again sent, in the power of his Spirit, to justify and save them.

Verses 19-21. Repent ye, therefore, &c. — Let it, therefore, be your principal and immediate care to secure an interest in the benefits procured by his death; and in order thereto, repent of this and all your other iniquities; and be converted — That is, be turned from sin and Satan to God, (chap. 26:20,) in the way of sincere and universal obedience. The term, converted, so common in modern writings, rarely occurs in Scripture, at least in the sense we now use it, for an entire change of heart and life. That your sins may be blotted out — That you may be delivered from the heavy burden of your guilt, and may obtain peace with God through the sacrifice and intercession of him you crucified; when the times of refreshing shall come — Rather, that they may come; times when God shall largely bestow his refreshing grace; from the presence of the Lord — To you also. To others, those times will assuredly come, whether ye repent or not. Erasmus and Piscator render this clause, Seeing times of refreshment are come; but the authorities produced in favour of this version seem not sufficient to justify it. The blotting out of the sins of penitents, however, was not deferred to any distant time, and divine refreshment would, no doubt, immediately follow a sense of pardon to them, attended with a lively hope of eternal felicity to succeed in due time. But “the following clause seems to intimate, that Peter apprehended the conversion of the Jews, as a people, would be attended with some extraordinary scene of prosperity and joy, and would open a speedy way to Christ’s descent from heaven, in order to the restitution of all things.” — Doddridge. And he shall send — Greek, kai aposteilh, and that he may send; Jesus — That, in consequence of your complying with this important counsel, you may not only be received to all the joys of a state of pardon and acceptance with God, but he may, at length, send unto you Christ, which before was preached unto you — By his disciples, both before and since his resurrection. But Tertullian, and several of the fathers, in quoting this passage, instead of prokekhrugmenon, before preached, read, prokeceirismenon, before appointed; that is, exhibited and set forth in a variety of types, and other symbols, namely, under the Old Testament dispensation, as the great Saviour of lost sinners. 1st, You shall have Christ in his spiritual presence; he that was sent into the world shall be sent to you, in and by his Spirit accompanying his word. The apostle meant, 2d, That God would send Christ to destroy the unbelieving and persecuting Jews, the enemies of God and his truth and cause, and so would deliver his true servants, both ministers and people, and give them a quiet possession of the gospel, with its privileges and blessings, which would be a time of refreshing to all that received it. For then had the churches rest, Acts 9:31. So Dr. Hammond. There is also, 3dly, A reference in these words to the general conversion of the Jews, to take place after the fulness of the Gentiles is brought in, of which there are many express predictions and promises in the writings of the prophets, which, when it takes place, will be a time of refreshment indeed, both to them and the whole Church of Christ through all the world. Whom the heavens must receive — Whom you must not expect to appear immediately in person among you, for as he has ascended to heaven, he must remain there, until the times of restitution of all things — The long- expected happy times, when God will rectify all the seeming irregularities of his present dispensations, and make the cause of righteousness and truth for ever triumphant and glorious: which God hath spoken of, &c. — That is, concerning which great events (namely, that such a Saviour should be raised up, and should at length extend his righteous reign over all the world) God hath spoken by the mouth of all his holy prophets — That is, by the mouth of the generality of them; for the word pantwn, all, is not found in some of the best MSS. and versions; since the world began — Since the beginning of time. See note on Luke 1:70, where the same original phrase, ap’ aiwnov, occurs. In these times of restitution, the apostle here comprises at once the whole course of the time of the New Testament between our Lord’s ascension and his coming to glory. The most eminent of these times are the apostolic age, and that of the spotless church, which will consist of all the Jews and Gentiles united, after all persecutions and apostacies are at an end. It is well known that Dr. Thos. Burnet, Mr. Whiston, and some other learned writers, have urged this text in proof of a restoration of a paradisiacal state of the earth, which they have endeavoured to show will take place, but certainly without any clear warrant from Scripture; and this passage, in particular, may be so well explained of regulating the present disorders of the moral world, and the seeming inequalities of God’s providential dispensations, that it can with no propriety be pleaded in vindication of such an hypothesis.

20. And he shall send—In order that he may send. Before was preached—It is generally agreed now that the true reading here is, which was chosen or appointed. The same Greek word occurs in Acts 22:14, “Hath chosen thee, that thou shouldest know his will,” and Acts 26:16, “To make (or choose) thee a minister.” The verse should read: And (in order that) he may send the chosen Jesus Messiah unto you. The unto you depends upon send.

V. 21. Till the times of the restitution of all things-The apostle here comprises at once the whole course of the times of the New Testament, between our Lord's ascension and his coming in glory. The most eminent of these are the apostolic age, and that of the spotless Church, which will consist of all the Jews and Gentiles united, after all persecutions and apostacies are at an end.

Verse 21. Whom the heaven must receive] He has already appeared upon earth, and accomplished the end of his appearing; he has ascended unto heaven, to administer the concerns of his kingdom, and there he shall continue till he comes again to judge the quick and the dead. The times of restitution of all things] The word apokatastasiv, from apo which signifies from, and kaqistanein, to establish or settle any thing, viz. in a good state; and, when apo is added to it, then this preposition implies that this good state, in which it is settled, was preceded by a bad one, from which the change is made to a good one. So in Acts 1:6, when the disciples said to Christ, Wilt thou at this time restore again (apokaqistaneiv) the kingdom to Israel? they meant, as the Greek word implies, Wilt thou take the kingdom from the Romans, and give it back to the Jews? Now, as the word is here connected with, which God hath spoken by the mouth of all his holy prophets, it must mean the accomplishment of all the prophecies and promises contained in the Old Testament relative to the kingdom of Christ upon earth; the whole reign of grace, from the ascension of our Lord till his coming again, for of all these things have the holy prophets spoken; and, as the grace of the Gospel was intended to destroy the reign of sin, its energetic influence is represented as restoring all things, destroying the bad state, and establishing the good-taking the kingdom out of the hands of sin and Satan, and putting it into those of righteousness and truth. This is done in every believing soul; all things are restored to their primitive order; and the peace of God, which passes all understanding, keeps the heart and mind in the knowledge and love of God. The man loves God with all his heart, soul, mind, and strength, and his neighbour as himself; and thus all the things of which the holy prophets have spoken since the world began, relative to the salvation of any soul, are accomplished in this case; and when such a work becomes universal, as the Scriptures seem to intimate that it will, then all things will be restored in the fullest sense of the term. As therefore the subject here referred to is that of which all the prophets from the beginning have spoken, (and the grand subject of all their declarations was Christ and his work among men,) therefore the words are to be applied to this, and no other meaning. Jesus Christ comes to raise up man from a state of ruin, and restore to him the image of God, as he possessed it at the beginning. All his holy prophets] pantwn, all, is omitted by ABCD, some others, one Syriac, the Coptic, Æthiopic, Armenian, and Vulgate. Griesbach leaves it out of the text, and inserts the article twn, which the Greek MSS. have, in the place of pantwn. The text reads thus: Which he hath spoken by his holy prophets, &c.

Since the world began.] apJ aiwnov; as aiwn signifies complete and ever-during existence or eternity, it is sometimes applied, by way of accommodation, to denote the whole course of any one period, such as the Mosaic dispensation. See Clarke’s note on “Genesis 21:33”. It may therefore here refer to that state of things from the giving of the law; and as Moses is mentioned in the next verse, and none before him, it is probable that the phrase should be so understood here. But, if we apply it to the commencement of time, the sense is still good: Enoch, the seventh from Adam, prophesied of these things; and indeed the birth, life, miracles, preaching sufferings, death, resurrection, ascension, and reign of Jesus Christ, have been the only theme of all prophets and inspired men from the foundation of the world.

Verses 19-21. Repent ye, therefore, &c. — Let it, therefore, be your principal and immediate care to secure an interest in the benefits procured by his death; and in order thereto, repent of this and all your other iniquities; and be converted — That is, be turned from sin and Satan to God, (chap. 26:20,) in the way of sincere and universal obedience. The term, converted, so common in modern writings, rarely occurs in Scripture, at least in the sense we now use it, for an entire change of heart and life. That your sins may be blotted out — That you may be delivered from the heavy burden of your guilt, and may obtain peace with God through the sacrifice and intercession of him you crucified; when the times of refreshing shall come — Rather, that they may come; times when God shall largely bestow his refreshing grace; from the presence of the Lord — To you also. To others, those times will assuredly come, whether ye repent or not. Erasmus and Piscator render this clause, Seeing times of refreshment are come; but the authorities produced in favour of this version seem not sufficient to justify it. The blotting out of the sins of penitents, however, was not deferred to any distant time, and divine refreshment would, no doubt, immediately follow a sense of pardon to them, attended with a lively hope of eternal felicity to succeed in due time. But “the following clause seems to intimate, that Peter apprehended the conversion of the Jews, as a people, would be attended with some extraordinary scene of prosperity and joy, and would open a speedy way to Christ’s descent from heaven, in order to the restitution of all things.” — Doddridge. And he shall send — Greek, kai aposteilh, and that he may send; Jesus — That, in consequence of your complying with this important counsel, you may not only be received to all the joys of a state of pardon and acceptance with God, but he may, at length, send unto you Christ, which before was preached unto you — By his disciples, both before and since his resurrection. But Tertullian, and several of the fathers, in quoting this passage, instead of prokekhrugmenon, before preached, read, prokeceirismenon, before appointed; that is, exhibited and set forth in a variety of types, and other symbols, namely, under the Old Testament dispensation, as the great Saviour of lost sinners. 1st, You shall have Christ in his spiritual presence; he that was sent into the world shall be sent to you, in and by his Spirit accompanying his word. The apostle meant, 2d, That God would send Christ to destroy the unbelieving and persecuting Jews, the enemies of God and his truth and cause, and so would deliver his true servants, both ministers and people, and give them a quiet possession of the gospel, with its privileges and blessings, which would be a time of refreshing to all that received it. For then had the churches rest, Acts 9:31. So Dr. Hammond. There is also, 3dly, A reference in these words to the general conversion of the Jews, to take place after the fulness of the Gentiles is brought in, of which there are many express predictions and promises in the writings of the prophets, which, when it takes place, will be a time of refreshment indeed, both to them and the whole Church of Christ through all the world. Whom the heavens must receive — Whom you must not expect to appear immediately in person among you, for as he has ascended to heaven, he must remain there, until the times of restitution of all things — The long- expected happy times, when God will rectify all the seeming irregularities of his present dispensations, and make the cause of righteousness and truth for ever triumphant and glorious: which God hath spoken of, &c. — That is, concerning which great events (namely, that such a Saviour should be raised up, and should at length extend his righteous reign over all the world) God hath spoken by the mouth of all his holy prophets — That is, by the mouth of the generality of them; for the word pantwn, all, is not found in some of the best MSS. and versions; since the world began — Since the beginning of time. See note on Luke 1:70, where the same original phrase, ap’ aiwnov, occurs. In these times of restitution, the apostle here comprises at once the whole course of the time of the New Testament between our Lord’s ascension and his coming to glory. The most eminent of these times are the apostolic age, and that of the spotless church, which will consist of all the Jews and Gentiles united, after all persecutions and apostacies are at an end. It is well known that Dr. Thos. Burnet, Mr. Whiston, and some other learned writers, have urged this text in proof of a restoration of a paradisiacal state of the earth, which they have endeavoured to show will take place, but certainly without any clear warrant from Scripture; and this passage, in particular, may be so well explained of regulating the present disorders of the moral world, and the seeming inequalities of God’s providential dispensations, that it can with no propriety be pleaded in vindication of such an hypothesis.

Ver. 21. The times of restitution of all things. Peter evidently alludes here to our Saviour’s words, when he said, it is not for you to know the times and the seasons: Acts 1:7. God has reconciled the world and all things unto himself by Christ Jesus; yet the future generations of men, unborn at his death, must suffer and die. Therefore death is the last enemy that shall be destroyed; and there must be times of restitution or restoration of all things. Romans 8:19-22 may be understood in this sense, as is illustrated in the general reflections at the close of Isaiah, in Ezekiel 39., and in the last chapters of the Revelation.

21. Heaven must receive—The Jews held but one coming of Christ, and Peter, in order to correct their view, declares that he must remain in heaven until a second advent. There was a great debate among expositors whether, according to the Greek, Jesus was to take possession of heaven or heaven was to receive him. The former is the loftier expression; but the latter, as impartial scholars generally agree, is the better Greek. Times of restitution of all things—Great differences of opinion have existed in regard to the nature of this restitution, and consequently in regard to the meaning of this entire verse.

1. The millenarian view of a renovation of the earth at Christ’s second coming, and the resurrection of the righteous dead gloriously to reign with Christ a thousand years before the resurrection and judgment of the wicked. To all this an obvious objection is, that this could be no restoration of all things, since the vast majority of the dead are not restored to life, and ultimate justice is not done in the earth.

2. A better view, well elucidated by Limborch and, lately, by Dr. Fairbairn, relieves this difficulty. It supposes the resurrection of all the dead and the general judgment, in which all things are restored to the absolute reign of God. Thereby the very first prophecy that Satan’s head should be bruised by the seed of the woman is completely fulfilled, and all the prophetic announcements of God’s judgment in righteousness revolve their final consummation.

3. But to both these interpretations of the word restitution there are serious objections. First, by way of Greek criticism, we may say that in the phrase pantwn wn, all things which, it is perfectly inadmissible that a writer or speaker should not see that the reader or hearer would naturally, from the very sound, unite them (“by attraction,” as grammarians say) as antecedent and relative. Which, therefore, cannot refer to times, but to all things. Second, such a phrase as times… which God hath spoken—(making times the antecedent of which) is neither Greek nor English. What can be meant by times… spoken? Spoken must require for its object some sort of utterance. We cannot speak times, but only words. Third, we are forced hereby to a meaning of the Greek apokatastasiv, given by Hesychius, namely, fulfilment, or consummation, or, rather, as the noun is a verbal one, fulfilling or consummating. And then we have the clear meaning: until (or rather during) the times of the fulfilling of all things… spoken… by his prophets. Fourth, this translation alone renders the connection with the following verse immediate and natural. By either of the former constructions the thought has landed us at the close of verse 21 beyond the second advent; whereas, as will be shown in our next notes, the real stand-point of 22-24 is, in these days. Until—Until, acri, an event may be until its beginning or until its close. Thus in Acts 20:6, we have in the Greek until five days, that is, during or until the end of five days. And Acts 12:11 until (the end of) a season. And so we here render it until (the end of) or during the fulfilling of all things spoken by the mouth of all his holy prophets. Christ shall come at the closing up of the great Messianic ages to which all prophecy points since the world began.

The word restoration, that is, recovery from a depreciated state to a former better, very easily verges into the sense of fulfilment or verification. When a promise or prediction is made, the author of it commits his veracity or fidelity to the accomplishment of the result, and the fulfilment, as we say, makes it good, restores the committed veracity to its unquestioned state. So the fulfillment of all the prophecies is the making good, the restoration of their pledged veracity to its uncommitted state. This interpretation is imperatively required: 1. By the correspondence with verse

18. There Christ’s sufferings are declared to be a fulfilment required by all prophecy, and here his stay in heaven is in fulfilment of all prophecy, which furnishes a solution of the difficulty why the Messiah is gone to heaven, and tells how long he is to be absent. 2. By Christ’s prediction of the earth-wide spread of the preached Gospel, Acts 1:8; by the universality of the pentecostal symbols, (Note on Acts 2:4;) and by Peter’s intimation in his former speech Acts 2:39. And all these points are in conclusive disproof of what Renan claims, and even Pressense too forwardly admits—the positive apostolic belief of the immediateness of the second advent. (See supplementary note to Matthew 25.) Since the world began—A very unsuitable rendering of the Greek ap aiwnov, from of old. (See note on Luke 1:70.) Same Greek phrase at Acts 15:18.

V. 22. The Lord shall raise you up a prophet like unto me-And that in many particulars. Moses instituted the Jewish Church: Christ instituted the Christian. With the prophesying of Moses was soon joined the effect, the deliverance of Israel from Egypt: with the prophesying of Christ that grand effect, the deliverance of his people from sin and death. Those who could not bear the voice of God, yet desired to hear that of Moses. Much more do those who are wearied with the law, desire to hear the voice of Christ. Moses spake to the people all, and only those things, which God had commanded him: so did Christ. But though he was like Moses, yet he was infinitely superior to him, in person, as well as in office. Deuteronomy 18:15.

Verse 22. Moses truly said unto the fathers] On this subject the reader is requested to refer to the note, see Clarke “Deuteronomy 18:22”. From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, But as a legislator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to understand that the Gospel of Jesus Christ was that new law which should supersede the old.

Verses 22, 23. For Moses — The first of these prophets, whose writings have come down to us; truly said unto the fathers — In his early days; A prophet shall the Lord raise up unto you — Namely, in after times; of your brethren — Of the posterity of Jacob; (see the note on Deuteronomy 18:15;) like unto me — And that in many particulars. Moses instituted the Jewish Church: Christ instituted the Christian. With the prophesying of Moses was soon joined the effect, the deliverance of Israel from Egypt: with the prophesying of Christ, that grand effect, the deliverance of his people from sin and death. Those who could not bear the voice of God, yet desired to hear that of Moses: much more do those who are wearied with the law, desire to hear the voice of Christ. Moses spake to the people all and only those things which God commanded him: so did Christ. Some other instances of similarity between Moses and Jesus, mentioned by the late Mr. Fletcher, in his letters to Dr. Priestley, are as follows: “Was the son of Amram saved in his infancy from the cruelty of a jealous tyrant, who had doomed him to die with a multitude of other children? So was the son of Mary. Was Moses the lawgiver of the Jews? So is Christ the legislator of the Christians. Was Moses remarkable for his meekness? So was He who says, Learn of me, for I am meek in heart. Both, being appointed as mediating prophets, stood in the gap to turn away the wrath of Heaven from a guilty people. Both, as shepherds of the Lord, led his straying sheep through a wilderness to a delightful land. Did Moses smite Pharaoh, king of Egypt; Sihon, king of the Amorites; and Og, king of Bashan? so will Christ wound kings in the day of his wrath. Did Moses heal the dying Israelites, by lifting up the serpent in the wilderness? so Christ heals believers, by being lifted up on the cross. Did Moses fast forty days, and receive the law on mount Sinai? so did Jesus fast forty days, and deliver his law on a mountain of Galilee. Was Moses rejected and almost stoned by the Israelites? so was Christ, by the Jews. Did Moses despise the glory of Egypt, that he might suffer for, and with, the people of God? so did our Lord despise all the kingdoms of the world, and the glory of them, that he might suffer for, and with, his people. In a word, Is Moses the great prophet of the Old Testament? so is Christ of the New.” But, though Christ was like Moses in these respects, yet was he infinitely superior to him in person as well as in office: he was counted worthy of more glory than Moses, as the author of the epistle to the Hebrews asserts, (Hebrews 3:3-6,) especially on two capital accounts: “1st, Moses was faithful as a servant in the house of him who had appointed him: but Christ was faithful as a Son over his own house. 2d, Moses was worthy of glory, inasmuch as he was a fundamental stone in the house of God; but Christ is worthy of more glory, inasmuch as he who builded the house hath more honour than the house, or any part of it; for every house is built by some man, but he who builded the Jewish Church, and all things, which Christ did, (John 1:3; Colossians 1:16,) is God.” See Fletcher’s Works, vol. 4. pp. 517, 518, Amer. 8vo. edit. Him shall ye hear — Him shall ye regard with obedient reverence; in all things whatsoever he shall say unto you — Persuaded of the certain truth and infinite importance of his doctrine; and every soul that will not hear that Prophet — And be directed by his words; shall be destroyed from among the people — Shall be made an example of the severest punishment, due to so much aggravated and ungrateful rebellion. One cannot imagine a more masterly address than this, to warn the Jews of the dreadful consequence of their infidelity, in the very words of their favourite prophet, out of a pretended zeal for whom they had rejected Christ.

Ver. 22. A Prophet shall the Lord your God raise up unto you — like unto me. After Peter had declared the exaltation of Christ, he most wisely associates his ministry with that of Moses, and all the holy seers, who have declared that Christ should be an eminent prophet, and a preacher of righteousness. Deuteronomy 18:15. Isaiah 63:2. Especially that he should teach the doctrine of the new covenant to the gentiles, and that the isles should wait for his law. The apostle associates Samuel as the father of the prophets, on the establishment of the kingdom of Israel. He calls his auditory the children of the prophets; for Abraham, Isaac, and Jacob were seers, and holy men around the altars of their God. Thus he united his ministry with the full strength of the Hebrew prophets, and providence warded off the gathering storm from the priests and sadducees, who did not interrupt him till he had, as it would seem, sufficiently closed his address.

22. For—This word connects 22-26 with ver. 21. Jesus must stay in heaven while the prophecies of Moses, Samuel, and all are being fulfilled— that is, during the these days (ver. 24) of Gospel probation. A Prophet— Peter in this and the following verse gives the substance in brief of Deuteronomy 18:15-19, in which God by Moses promises a prophet yet to come like unto Moses. By Jews, and rationalists, semi-rationalists, and even, strange to say, by some evangelic divines, this prophecy has been held to predict, either solely or secondarily, not Christ nor any single prophet, but a line of prophets. Kuinoel asserts this to be proved conclusively by its context. On the contrary we submit:

1. The Jewish writers themselves maintained a single prophet to be meant, and he the Messiah, until the application of it to Jesus induced them to invent a different interpretation. The Samaritans, also, who, even to the present day, hold to a Messiah to come. (see note on John 4:25,) and who derived the doctrine from the Pentateuch. (since they rejected all the other Old Testament hooks,) must have drawn it from this passage. Candid rationalists would admit that such expressions as “the prophet,” John 7:40, “Messias cometh,” John 4:25, “that prophet that should come,” John 6:14, are good proof of the prevalent interpretation found at Christ’s first coming. We may therefore assume that a single prophet, and he the Messiah, was found in this text by the ancient Jewish Church.

2. A single prophet, and not a line of prophets, is the undeniable import of the words of the text, Deuteronomy 18:15-19. The singular alone, and the singular repeated in various forms and connexions, is in express terms used. Not the slightest hint is given of a collective or plural sense. “A prophet,” “a prophet like unto me,” “him,” “his mouth,” “he,” etc. In saying that a single prophet is meant, we only say that what is said is meant.

3. But, it is replied, the context shows that Jehovah is warning Israel against necromancers and other false foretellers, 9-14, and as against them he promises a line of true prophets, 15-19, and a test of false prophets, 20-22. But, asks Kuinoel, in warning them against soothsayers, what force was there in telling them that God would hereafter raise up a Messiah? Very great force, we reply. Moses assures them that, 1. That prophet would be not like the ordinary prophets, such as existed during his own day (Numbers 11:24-29) and formerly, (Genesis 20:7; Jude 1:14,) but one like unto himself; a mediator-prophet, standing thee to face with God, and so a standard prophet, the expectation of whom should be a conserving rule and regulation for their faith, and a test against all pretenders. A Messiah future should be their regulator, as Messiah past is ours. 2. God would “raise him up unto thee,” “from the midst of thee, of thy brethren.” That is, the faith-ruling standard prophet should be an Israelite and in Israel; therefore need they never go to foreign nations, whose predictions were not to be authenticated by any mediator-prophet, and were therefore unreliable and dangerous. And so even at the present day Christ, the true God incarnate, and his Church of all ages from Moses until now, with their holy revelation, furnish our standard and test by which we decide that all miracles not agreeing with them are either juggles, or works of Satan or satanic beings, human or otherwise. The grand antidote to all demonism in both Jewish and Christian Church is Christ.

And then in 20-22 Moses furnishes the test by which they should judge an ordinary Jewish prophet; just as in 9-14 he had given a sweeping warning against all the predictions of the foreign sort. It is plain that the “a prophet” of verse 22 means any prophet, and not the prophet “like unto me” of verse 15.

4. By a prophet “like unto me” cannot merely be meant “a prophet just as I am one,” but a prophet of extraordinary nature. He must be a prophet that could face the very blaze and thunder of Horeb, before which, even in the distance, Israel, with all her ordinary prophets, trembled and shrunk. He must be no prophet of mere inspiration, or vision, or dream; but a prophet looking in the face of Jehovah. Other prophets might be disobeyed with impunity; but whoso obeys not this one, dies.

5. If, then, as is unquestionably the case, a one great personage, a Messiah, is predicted by many passages in the Old Testament, there can be no just excuse for declining to assign this passage to that class. And how wonderfully the position and character of Moses do shadow forth those of the human Jesus is shown in Bishop Newton’s chapter on this passage with great force, but at too great length for our space. If such a thing as true supernatural prediction ever existed this is one, truly applied by Peter in his present words. Like unto me—Christ was mainly, like Moses, the founder of a dispensation. Under each, the theocracy or kingdom of God was in form, and largely in spirit, reconstructed. There arose nothing like either between their two existences on earth. And hence, reasoning from a Christian standpoint, we could hardly fail to expect that there should be, as it were, a divine sympathy between them, and that there should be vouchsafed to the former some prophetic anticipations of the latter.

Shall ye hear—So that Peter has an order from Moses enjoining upon these Jews to hear Jesus. And the adducing this prophecy was a powerful stroke in the Christian argument. The claim of the Jews against Jesus would be that his miracles infringed against Moses and the law and were, therefore, demoniac. This prophecy avers that Jesus is not only in the line of Moses, but was personally predicted by Moses as the second highest founder, who was to be obediently heard. He is not to be tested by any other thing or being, but is the supreme test for all. All things—Even should he in fulfilling render obsolete something of Moses.

V. 23. Every soul who will not hear that prophet, shall be destroyed from among the people-One cannot imagine a more masterly address than this, to warn the Jews of the dreadful consequence of their infidelity, in the very words of their favourite prophet, out of a pretended zeal for whom they rejected Christ.

Verses 22, 23. For Moses — The first of these prophets, whose writings have come down to us; truly said unto the fathers — In his early days; A prophet shall the Lord raise up unto you — Namely, in after times; of your brethren — Of the posterity of Jacob; (see the note on Deuteronomy 18:15;) like unto me — And that in many particulars. Moses instituted the Jewish Church: Christ instituted the Christian. With the prophesying of Moses was soon joined the effect, the deliverance of Israel from Egypt: with the prophesying of Christ, that grand effect, the deliverance of his people from sin and death. Those who could not bear the voice of God, yet desired to hear that of Moses: much more do those who are wearied with the law, desire to hear the voice of Christ. Moses spake to the people all and only those things which God commanded him: so did Christ. Some other instances of similarity between Moses and Jesus, mentioned by the late Mr. Fletcher, in his letters to Dr. Priestley, are as follows: “Was the son of Amram saved in his infancy from the cruelty of a jealous tyrant, who had doomed him to die with a multitude of other children? So was the son of Mary. Was Moses the lawgiver of the Jews? So is Christ the legislator of the Christians. Was Moses remarkable for his meekness? So was He who says, Learn of me, for I am meek in heart. Both, being appointed as mediating prophets, stood in the gap to turn away the wrath of Heaven from a guilty people. Both, as shepherds of the Lord, led his straying sheep through a wilderness to a delightful land. Did Moses smite Pharaoh, king of Egypt; Sihon, king of the Amorites; and Og, king of Bashan? so will Christ wound kings in the day of his wrath. Did Moses heal the dying Israelites, by lifting up the serpent in the wilderness? so Christ heals believers, by being lifted up on the cross. Did Moses fast forty days, and receive the law on mount Sinai? so did Jesus fast forty days, and deliver his law on a mountain of Galilee. Was Moses rejected and almost stoned by the Israelites? so was Christ, by the Jews. Did Moses despise the glory of Egypt, that he might suffer for, and with, the people of God? so did our Lord despise all the kingdoms of the world, and the glory of them, that he might suffer for, and with, his people. In a word, Is Moses the great prophet of the Old Testament? so is Christ of the New.” But, though Christ was like Moses in these respects, yet was he infinitely superior to him in person as well as in office: he was counted worthy of more glory than Moses, as the author of the epistle to the Hebrews asserts, (Hebrews 3:3-6,) especially on two capital accounts: “1st, Moses was faithful as a servant in the house of him who had appointed him: but Christ was faithful as a Son over his own house. 2d, Moses was worthy of glory, inasmuch as he was a fundamental stone in the house of God; but Christ is worthy of more glory, inasmuch as he who builded the house hath more honour than the house, or any part of it; for every house is built by some man, but he who builded the Jewish Church, and all things, which Christ did, (John 1:3; Colossians 1:16,) is God.” See Fletcher’s Works, vol. 4. pp. 517, 518, Amer. 8vo. edit. Him shall ye hear — Him shall ye regard with obedient reverence; in all things whatsoever he shall say unto you — Persuaded of the certain truth and infinite importance of his doctrine; and every soul that will not hear that Prophet — And be directed by his words; shall be destroyed from among the people — Shall be made an example of the severest punishment, due to so much aggravated and ungrateful rebellion. One cannot imagine a more masterly address than this, to warn the Jews of the dreadful consequence of their infidelity, in the very words of their favourite prophet, out of a pretended zeal for whom they had rejected Christ.

23. Destroyed from among—In the Hebrew, I will require it of him. Both expressions designate destruction under the divine wrath. Compare 2 Thessalonians 1:9.

V. 24. These days-The days of the Messiah.

Verse 24. All the prophets from Samuel] Dr. Lightfoot observes: “We have Moses and Samuel mentioned together in this place, as also Psalms 99:6Psalm 99:6, because there were few or no prophets between these two, 1 Samuel 3:1, and the apparition of angels having been more frequent; but, after the decease of Phineas, it is a question whether there was any oracle by Urim and Thummim, through the defect of prophecy in the high priests, till the times of Samuel. But then it revived in Abimelec, Abiather, &c.” The Jews have a saying, Hieros. Chagigah, fol. 77. גכיאים lv דבנ lawmc Samuel was the chief of the prophets. Perhaps it was in reference to this that Peter said, All the prophets from Samuel, &c.

Verses 24-26. Yea, and all the prophets — That succeeded Moses, particularly from Samuel, have likewise foretold these days — The days of the Messiah, which, by the singular favour of God to you, ye are now so happy as to see. Ye are the children of the prophets — You are the descendants of that people, among whom the prophets were raised up, and to whom the prophets were sent. Those of the latter ages of the Jewish Church, when prophecy had ceased, yet might be fitly, in general, called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day; chap. 13:27. Now this ought to have quickened them to embrace Christ, their own prophets having foretold that this grace should be brought unto them in his days, (1 Peter 1:10,) and therefore ought not to be neglected by them. And of the covenant which God made with our fathers — As children in the family. God’s covenant was made with Abraham and his seed; and they were that seed, and on them, therefore, the blessings of the covenant were entailed. As if the apostle had said, The promise of the Messiah was made to you, and therefore, if you forsake not your own mercies, and do not, by obstinate infidelity, lay an insuperable obstruction in your own way, you may confidently hope to be put in possession of them: saying to Abraham, In thy seed, &c. — This promise, though referring principally to Christ, (Galatians 3:16,) yet respects the church also, which is his body, even all believers, that are the spiritual seed of Abraham. Unto you first — You Jews, though not to you only; God having raised up his Son Jesus — From the loins of that pious patriarch, or having appointed and authorized him to be a Prince and a Saviour; and in confirmation thereof, having raised him from the dead; sent him to bless you — With the greatest of all blessings; in turning every one of you from his iniquities — In saving you from the guilt and power of your sins, and from the misery consequent thereon. To explain this more fully: 1st, God raised up his Son Jesus, when he constituted him a prophet, owned him by a voice from heaven, filled him with his Spirit without measure, and then sent him to bear witness to the truth, and to seek and save lost souls. He raised him up more especially when he brought him back from the dead by a glorious resurrection, which was the first step toward his exaltation, and, as it were, the renewing of his commission. And though, having thus raised him up, he seemed presently to take him from his people, yet he did really send him afresh to them, in his gospel and Spirit. 2d, The apostle says, God sent him to the Jews first, because the personal ministry of Christ, as that of the prophets, was confined to them; and after his resurrection, though he was to be preached, indeed, by his apostles to all nations, yet they were to begin at Jerusalem, Luke 24:47; and when they went to other nations, they always first preached to the Jews they found there. The Jews, therefore, were so far from being excluded for having crucified Christ, that when he was risen he was first sent to them, and they were primarily intended to have benefit by his death. Indeed, had not the gospel been everywhere first offered to them, their prejudices would have been so heightened and confirmed, that, in all probability, many, who were converted in this method, would have been exasperated and lost. It must be observed, however, that when the apostle says to these Jews, God sent his Son to bless you, he speaks conditionally, as the event showed with respect to many of them, on whom the divine wrath and curse came, and not the blessing here spoken of; namely, because they rejected the counsel of God against themselves. Many commentators, therefore, give this sentence a different turn, rendering the last clause, upon your turning every one of you, &c., or, every one of you turning, &c. That is, “all those of you who turn from sin shall be entitled to his blessing.” And this is agreeable to the Syriac rendering, if you are converted, and repent of your sins. But the former seems the preferable reading, as the great gospel blessing is, to be turned from our iniquities, or to be converted from sin to righteousness. Nor can it be any reasonable objection to say, that Christ did not in fact turn every one of the Jews from their iniquities, since it must be allowed that he did every thing that was necessary in order thereto; yea, every thing except depriving them of their liberty of choice and action, and turning them into mere machines. He procured for them, and offered to them, and that sincerely and repeatedly, yea, continually during his own personal ministry, and afterward by his divinely-commissioned apostles, grace sufficient to enable them to turn from their iniquities; and by the help of that, they might every one of them have turned, and so have obtained the blessing here intended. But let us not suppose that this, or any other part of Peter’s discourse, was intended only for the Jews. It concerns us also, whom Christ was likewise sent to bless, and that in the same manner, even by turning us from our iniquities, by saving us from our sins. Matthew 1:22. Sin is that which we naturally cleave to, and the design of divine grace is, to turn us from it; nay, to turn us against it, that we may not only forsake it, but hate it, and strive against it. And the gospel has a direct tendency to produce this effect, not only as it requires us to turn, but as it promises us grace to enable us to do so. Therefore let us apply to Christ for this, and by the aid and right use of it, repent and be converted, and so do our part; because he is ready to do his, namely, to give the grace we need, and thereby to save us from our sins, and the consequences thereof, and to bless us effectually, abundantly, and for ever.

24. All—See note on verse 18. From Samuel—Between Moses and Samuel prophecy was mostly withdrawn. In 1 Samuel 2:10, 35, the Messiah (Anointed) or Christ is first mentioned. Before David, Moses is the type of the coming one; after king David, Messiah is imaged as a king. These days—So that it is of these days, the days before the second advent, that all his holy prophets in verse 21 have spoken. That is, the times of the apokatastasiv or fulfilment spoken of in verse 21 are these days of the present Gospel probation and of waiting for the judgment advent at the end of this world.

V. 25. Ye are the sons of the prophets and of the covenant-That in, heirs of the prophecies. To you properly, as the first heirs, belong the prophecies and the covenant. Genesis 12:3.

Verse 25. Ye are the children of the prophets] This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings.

Verses 24-26. Yea, and all the prophets — That succeeded Moses, particularly from Samuel, have likewise foretold these days — The days of the Messiah, which, by the singular favour of God to you, ye are now so happy as to see. Ye are the children of the prophets — You are the descendants of that people, among whom the prophets were raised up, and to whom the prophets were sent. Those of the latter ages of the Jewish Church, when prophecy had ceased, yet might be fitly, in general, called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day; chap. 13:27. Now this ought to have quickened them to embrace Christ, their own prophets having foretold that this grace should be brought unto them in his days, (1 Peter 1:10,) and therefore ought not to be neglected by them. And of the covenant which God made with our fathers — As children in the family. God’s covenant was made with Abraham and his seed; and they were that seed, and on them, therefore, the blessings of the covenant were entailed. As if the apostle had said, The promise of the Messiah was made to you, and therefore, if you forsake not your own mercies, and do not, by obstinate infidelity, lay an insuperable obstruction in your own way, you may confidently hope to be put in possession of them: saying to Abraham, In thy seed, &c. — This promise, though referring principally to Christ, (Galatians 3:16,) yet respects the church also, which is his body, even all believers, that are the spiritual seed of Abraham. Unto you first — You Jews, though not to you only; God having raised up his Son Jesus — From the loins of that pious patriarch, or having appointed and authorized him to be a Prince and a Saviour; and in confirmation thereof, having raised him from the dead; sent him to bless you — With the greatest of all blessings; in turning every one of you from his iniquities — In saving you from the guilt and power of your sins, and from the misery consequent thereon. To explain this more fully: 1st, God raised up his Son Jesus, when he constituted him a prophet, owned him by a voice from heaven, filled him with his Spirit without measure, and then sent him to bear witness to the truth, and to seek and save lost souls. He raised him up more especially when he brought him back from the dead by a glorious resurrection, which was the first step toward his exaltation, and, as it were, the renewing of his commission. And though, having thus raised him up, he seemed presently to take him from his people, yet he did really send him afresh to them, in his gospel and Spirit. 2d, The apostle says, God sent him to the Jews first, because the personal ministry of Christ, as that of the prophets, was confined to them; and after his resurrection, though he was to be preached, indeed, by his apostles to all nations, yet they were to begin at Jerusalem, Luke 24:47; and when they went to other nations, they always first preached to the Jews they found there. The Jews, therefore, were so far from being excluded for having crucified Christ, that when he was risen he was first sent to them, and they were primarily intended to have benefit by his death. Indeed, had not the gospel been everywhere first offered to them, their prejudices would have been so heightened and confirmed, that, in all probability, many, who were converted in this method, would have been exasperated and lost. It must be observed, however, that when the apostle says to these Jews, God sent his Son to bless you, he speaks conditionally, as the event showed with respect to many of them, on whom the divine wrath and curse came, and not the blessing here spoken of; namely, because they rejected the counsel of God against themselves. Many commentators, therefore, give this sentence a different turn, rendering the last clause, upon your turning every one of you, &c., or, every one of you turning, &c. That is, “all those of you who turn from sin shall be entitled to his blessing.” And this is agreeable to the Syriac rendering, if you are converted, and repent of your sins. But the former seems the preferable reading, as the great gospel blessing is, to be turned from our iniquities, or to be converted from sin to righteousness. Nor can it be any reasonable objection to say, that Christ did not in fact turn every one of the Jews from their iniquities, since it must be allowed that he did every thing that was necessary in order thereto; yea, every thing except depriving them of their liberty of choice and action, and turning them into mere machines. He procured for them, and offered to them, and that sincerely and repeatedly, yea, continually during his own personal ministry, and afterward by his divinely-commissioned apostles, grace sufficient to enable them to turn from their iniquities; and by the help of that, they might every one of them have turned, and so have obtained the blessing here intended. But let us not suppose that this, or any other part of Peter’s discourse, was intended only for the Jews. It concerns us also, whom Christ was likewise sent to bless, and that in the same manner, even by turning us from our iniquities, by saving us from our sins. Matthew 1:22. Sin is that which we naturally cleave to, and the design of divine grace is, to turn us from it; nay, to turn us against it, that we may not only forsake it, but hate it, and strive against it. And the gospel has a direct tendency to produce this effect, not only as it requires us to turn, but as it promises us grace to enable us to do so. Therefore let us apply to Christ for this, and by the aid and right use of it, repent and be converted, and so do our part; because he is ready to do his, namely, to give the grace we need, and thereby to save us from our sins, and the consequences thereof, and to bless us effectually, abundantly, and for ever.

25. Children of the prophets—As Jews the prophets are your ancestors, and you are, unlike Gentiles, their children, heirs to the blessings they predicted on the chosen race. Of the covenant—Genesis 17:2. The agreement, compact, or covenant between God and Abraham, including his seed after him, pledged obedience on one side and blessing from the other. In form it was often absolute, in essence it was conditional. In thy seed— Genesis 22:18. Thy seed or posterity, including the Messiah preeminently though not exclusively. All the kindreds—As this prophecy is shown by the historic result to cover these our Christian ages, so it follows that the these days of verse 24 and the times of verse 21 are within these same mundane Christian ages, antecedent to the second advent of Christ.

V. 26. To bless you, by turning you from your iniquities-Which is the great Gospel blessing.

Verse 26. Unto you first, God, having raised up] As you are the children of the prophets, and of the covenant, the first offers of salvation belong to you, and God thus makes them to you. The great mission of Jesus Christ is directed first to you, that you may be saved from your sins. God designs to bless you, but it is by turning each of you away from his iniquities. The salvation promised in the covenant is a salvation from SIN, not from the Romans; and no man can have his sin blotted out who does not turn away from it.

1. We may learn from this that neither political nor ecclesiastical privileges can benefit the soul, merely considered in themselves: a man may have Abraham for his father, according to the flesh; and have Satan for his father, according to the spirit. A man may be a member of the visible Church of Christ, without any title to the Church triumphant. In short, if a man be not turned away from his iniquities, even the death of Christ profits him nothing. His name shall be called JESUS, for he shall SAVE his people FROM their SINS.

2. If Christ be the substance and sum of all that the prophets have written, is it not the duty and interest of every Christian, in reading the Scriptures, to search for the testimony they bear to this Christ, and the salvation procured by his death?

ACTS

Verses 24-26. Yea, and all the prophets — That succeeded Moses, particularly from Samuel, have likewise foretold these days — The days of the Messiah, which, by the singular favour of God to you, ye are now so happy as to see. Ye are the children of the prophets — You are the descendants of that people, among whom the prophets were raised up, and to whom the prophets were sent. Those of the latter ages of the Jewish Church, when prophecy had ceased, yet might be fitly, in general, called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day; chap. 13:27. Now this ought to have quickened them to embrace Christ, their own prophets having foretold that this grace should be brought unto them in his days, (1 Peter 1:10,) and therefore ought not to be neglected by them. And of the covenant which God made with our fathers — As children in the family. God’s covenant was made with Abraham and his seed; and they were that seed, and on them, therefore, the blessings of the covenant were entailed. As if the apostle had said, The promise of the Messiah was made to you, and therefore, if you forsake not your own mercies, and do not, by obstinate infidelity, lay an insuperable obstruction in your own way, you may confidently hope to be put in possession of them: saying to Abraham, In thy seed, &c. — This promise, though referring principally to Christ, (Galatians 3:16,) yet respects the church also, which is his body, even all believers, that are the spiritual seed of Abraham. Unto you first — You Jews, though not to you only; God having raised up his Son Jesus — From the loins of that pious patriarch, or having appointed and authorized him to be a Prince and a Saviour; and in confirmation thereof, having raised him from the dead; sent him to bless you — With the greatest of all blessings; in turning every one of you from his iniquities — In saving you from the guilt and power of your sins, and from the misery consequent thereon. To explain this more fully: 1st, God raised up his Son Jesus, when he constituted him a prophet, owned him by a voice from heaven, filled him with his Spirit without measure, and then sent him to bear witness to the truth, and to seek and save lost souls. He raised him up more especially when he brought him back from the dead by a glorious resurrection, which was the first step toward his exaltation, and, as it were, the renewing of his commission. And though, having thus raised him up, he seemed presently to take him from his people, yet he did really send him afresh to them, in his gospel and Spirit. 2d, The apostle says, God sent him to the Jews first, because the personal ministry of Christ, as that of the prophets, was confined to them; and after his resurrection, though he was to be preached, indeed, by his apostles to all nations, yet they were to begin at Jerusalem, Luke 24:47; and when they went to other nations, they always first preached to the Jews they found there. The Jews, therefore, were so far from being excluded for having crucified Christ, that when he was risen he was first sent to them, and they were primarily intended to have benefit by his death. Indeed, had not the gospel been everywhere first offered to them, their prejudices would have been so heightened and confirmed, that, in all probability, many, who were converted in this method, would have been exasperated and lost. It must be observed, however, that when the apostle says to these Jews, God sent his Son to bless you, he speaks conditionally, as the event showed with respect to many of them, on whom the divine wrath and curse came, and not the blessing here spoken of; namely, because they rejected the counsel of God against themselves. Many commentators, therefore, give this sentence a different turn, rendering the last clause, upon your turning every one of you, &c., or, every one of you turning, &c. That is, “all those of you who turn from sin shall be entitled to his blessing.” And this is agreeable to the Syriac rendering, if you are converted, and repent of your sins. But the former seems the preferable reading, as the great gospel blessing is, to be turned from our iniquities, or to be converted from sin to righteousness. Nor can it be any reasonable objection to say, that Christ did not in fact turn every one of the Jews from their iniquities, since it must be allowed that he did every thing that was necessary in order thereto; yea, every thing except depriving them of their liberty of choice and action, and turning them into mere machines. He procured for them, and offered to them, and that sincerely and repeatedly, yea, continually during his own personal ministry, and afterward by his divinely-commissioned apostles, grace sufficient to enable them to turn from their iniquities; and by the help of that, they might every one of them have turned, and so have obtained the blessing here intended. But let us not suppose that this, or any other part of Peter’s discourse, was intended only for the Jews. It concerns us also, whom Christ was likewise sent to bless, and that in the same manner, even by turning us from our iniquities, by saving us from our sins. Matthew 1:22. Sin is that which we naturally cleave to, and the design of divine grace is, to turn us from it; nay, to turn us against it, that we may not only forsake it, but hate it, and strive against it. And the gospel has a direct tendency to produce this effect, not only as it requires us to turn, but as it promises us grace to enable us to do so. Therefore let us apply to Christ for this, and by the aid and right use of it, repent and be converted, and so do our part; because he is ready to do his, namely, to give the grace we need, and thereby to save us from our sins, and the consequences thereof, and to bless us effectually, abundantly, and for ever.

26. Unto you first—See note on Matthew 10:5. To the Jews, as the ancient theocracy, the Gospel was to be first presented that they might be the main body of the theocracy still. Christ was their birthright until they had fully rejected him. But when they fully, like Judas, betrayed and rejected him, like Judas they were cast away and another came into the birthright. The churchdom, the covenant, all the promises, went to the heirs by faith, who now became the true Israel. First—Implying that Jesus would be sent to the Gentiles next. Peter fully understood from the teachings of Jesus that the Gentiles should be called; the real error of the apostles was the supposition that the Gentiles were to be circumcised and become Jews. (See note on Acts 10:1.) Turning… every one of you—It was a weak cavil of the Jewish advocate Orobio that Jesus could not be Messiah because he did not, as according to this passage, turn every one of them from sin. The same sophism is persistently used by modern Universalism. It ignores the fact that even according to the Old Testament (for instance, Ezekiel 33:11) the purposes of God’s mercy, being conditional upon man’s consent, are often not fulfilled. Christ was sent to turn them under proviso, often expressed and always implied, that they consent to be turned. They cannot turn unless he turn them; he cannot turn them unless they turn.