Acts 3

John went up together - The words επι το αυτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, Act 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 the note on Act 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, Psa 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, Act 2:15 , answering, as we have already seen, to nearly our nine o'clock in the morning; the Sixth hour, Act 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 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: πολυ τῃ τιμῃ τας καταργυρους και περιχρυσους ὑπεραγουσα. 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: πεντηκοντα γαρ πηχων ουσα την αναστασιν, τεσσαρακοντα πηχεις τας θυρας ειχε, και τον κοσμον πολυτελεστερον, επι δαψιλες παχος αργυρου τε και χρυσου· 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 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 note on Act 3:16 (note). Peter and John probably felt themselves suddenly drawn by the Holy Spirit to pronounce the healing name in behalf of this poor man. 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. 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. 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. 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, Isa 35:6 : The lame man shall leap as a hart. 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, etc., were the most proper persons to judge of it; and under their notice it was now wrought. 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, Joh 10:23 (note). Verse 12 As though by our own power - Δυναμει, Miraculous energy. Or holiness - Η ευσεβειᾳ, 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 honor us, by enabling us to work it. Instead of ευσεβειᾳ, holiness, the Syriac of Erpen, Armenian, Vulgate, and some copies of the Itala, have εξουσιᾳ, power or authority; but the first appears to be the legitimate reading. Verse 13 The God of Abraham, etc. - 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 - Ηρνησασθε, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, κριναντος, 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. Verse 14 Ye denied the Holy One - Τον ἁγιον. A manifest reference to Psa 16:10 : Thou wilt not suffer thy Holy One to see corruption; where the original word חסידיך Chasideyca, thy Holy One, is translated by the Septuagint, τον Ὁσιον σου, 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, Mat 22:7 , and they preferred a murderer to the holy and righteous One of God. Verse 15 And killed the Prince of life - Τον αρχηγον της ζωης, 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. Αρχηγος signifies a prime leader or author, a captain, from αρχη, the beginning, head, or chief; and αγω, I lead. In Heb 2:10 , Christ is called Αρχηγος της σωτηριας, 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. Verse 16 And his name - Jesus, the Savior: through faith in his name, as the Savior, and author of life, and all its concomitant blessings, such as health, etc. 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, Mar 16:17 , Mar 16:18 . And that whatsoever they asked of the Father in his name, he would grant it, Joh 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. Verse 17 I wot - Οιδα, I know. Wot is from the Anglo-Saxon, 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 offense 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. 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. 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 - ΕπιϚρεψατε, 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 the note on Num 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, Mat 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 ὁπως αν ελθωσι καιροι αναψυξεως, should be translated, That the times of refreshing May come. Αναψυξις, 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 on Act 3:21 (note). Verse 20 Which before was preached unto you - Instead of προκεκηρυγμενον, before preached, ABCDE, fifty-three others, both the Syriac, all the Arabic, the Armenian, Chrysostom, and others, have προκεχειρισμενον, 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. 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 αποκαταστασις, from απο which signifies from, and καθιστανειν, to establish or settle any thing, viz. in a good state; and, when απο 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 Act 1:6 , when the disciples said to Christ, Wilt thou at this time restore again (αποκαθιστανεις) 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 neighbor 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 - Παντων, all, is omitted by ABCD, some others, one Syriac, the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it out of the text, and inserts the article των, which the Greek MSS. have, in the place of παντων. The text reads thus: Which he hath spoken by his holy prophets, etc. Since the world began - Απ' αιωνος; as αιων 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 the note on Gen 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. Verse 22 Moses truly said unto the fathers - On this subject the reader is requested to refer to the note at Deu 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. Verse 24 All the prophets from Samuel - Dr. Lightfoot observes: "We have Moses and Samuel mentioned together in this place, as also Psa 99:6 , because there were few or no prophets between these two, 1Sam 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, etc." The Jews have a saying, Hieros. Chagigah, fol. 77. גכיאים שמואל דבן של Samuel was the chief of the prophets. Perhaps it was in reference to this that Peter said, All the prophets from Samuel, etc. 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. 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? Introduction The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, Act 4:1-3 . The number of those who believed, Act 4:4 . The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, Act 4:5-7 . Peter, filled with the Holy Ghost, answers, and proclaims Jesus, Act 4:8-12 . They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, Act 4:13-18 . Peter and John refuse to obey, Act 4:19 , Act 4:20 . They are farther threatened and dismissed, Act 4:21 , Act 4:22 . They return to their own company, who all join in praise and prayer to God, Act 4:23-30 . God answers, and fills them with the Holy Spirit, Act 4:31 . The blessed state of the primitive disciples, Act 4:32-35 . The case of Joses, who sells his estate, and brought the money to the common stock, Act 4:36 , Act 4:37 .

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.

CHAPTER 3 Verse 1. Peter and John went up, etc. In Lk 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Acts 2:46, it is clear that all the disciples were accustomed daily to resort to the temple for devotion. Whether they joined in the sacrifices of the temple-service is not said; but the thing is not improbable. This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were to leave the temple; and they would naturally resort there with their countrymen to worship the God of their fathers. In the previous chapter, ( Acts 2:43,) we are told in general that many wonders and signs were done by the hands of the apostles. From the many miracles which were performed, Luke selects one, of which he gives a more full account; and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest men, and did not intend to deceive. Into the temple. Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. Mt 21:12. At the hour of prayer, etc. The Jewish day was divided into twelve equal parts; of course the ninth hour would be about three o'clock, P.M. This was the hour of evening prayer. Morning prayer was offered at nine o'clock. Comp. Ps 55:17, Dan 6:10. (c) "the hour of prayer" Ps 55:17, Dan 6:10

1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who seeing Peter and John about to go into the temple asked an alms. 4 And Peter, fastening his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. 6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. 8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God: 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. We were told in general ( ch. ii. 43 ) that many signs and wonders were done by the apostles, which are not written in this book; but here we have one given us for an instance. As they wrought miracles, not upon every body as every body had occasion for them, but as the Holy Spirit gave direction, so as to answer the end of their commission; so all the miracles they did work are not written in this book, but such only are recorded as the Holy Ghost thought fit, to answer the end of this sacred history. I. The persons by whose ministry this miracle was wrought were Peter and John, two principal men among the apostles; they were so in Christ's time, one speaker of the house for the most part, the other favourite of the Master; and they continue so. When, upon the conversion of thousands, the church was divided into several societies, perhaps Peter and John presided in that which Luke associated with, and therefore he is more particular in recording what they said and did, as afterwards what Paul said and did when he attended him, both the one and the other being designed for specimens of what the other apostles did. Peter and John had each of them a brother among the twelve, with whom they were coupled when they were sent out; yet now they seem to be knit together more closely than either of them to his brother, for the bond of friendship is sometimes stronger than that of relation: there is a friend that sticks closer than a brother. Peter and John seem to have had a peculiar intimacy after Christ's resurrection more than before, John xx. 2 . The reason of which (if I may have liberty to conjecture) might be this, that John, a disciple made up of love, was more compassionate to Peter upon his fall and repentance, and more tender of him in his bitter weeping for his sin, than any other of the apostles were, and more solicitous to restore him in the spirit of meekness, which made him very dear to Peter ever after; and it was good evidence of Peter's acceptance with God, upon his repentance, that Christ's favourite was made his bosom friend. David prayed, after his fall, Let those that fear thee turn unto me, Ps. cxix. 79 . II. The time and place are here set down. 1. It was in the temple, whither Peter and John went up together, because it was the place of concourse; there were the shoals of fish among which the net of the gospel was to be cast, especially during the days of pentecost, within the compass of which we may suppose this to have happened. Note, It is good to go up to the temple, to attend on public ordinances; and it is comfortable to go up together to the temple: I was glad when they said unto me, Let us go. The best society is society in worshipping God. 2. It was at the hour of prayer, one of the hours of public worship commonly appointed and observed among the Jews. Time and place are two necessary circumstances of every action, which must be determined by consent, as is most convenient for edification. With reference to public worship, there must be a house of prayer and an hour of prayer: the ninth hour, that is, three o'clock in the afternoon, was one of the hours of prayer among the Jews; nine in the morning and twelve at noon were the other two. See Ps. lv. 17 ; Dan. vi. 10 . It is of use for private Christians so far to have their hours of prayer as may serve, though not to bind, yet to remind conscience: every thing is beautiful in its season. III. The patient on whom this miraculous cure was wrought is here described, v. 2 . He was a poor lame beggar at the temple gate. 1. He was a cripple, not by accident, but born so; he was lame from his mother's womb, as it should seem, by a paralytic distemper, which weakened his limbs; for it is said in the description of his cure ( v. 7 ), His feet and ankle bones received strength. Some such piteous cases now and then there are, which we ought to be affected with and look upon with compassion, and which are designed to show us what we all are by nature spiritually: without strength, lame from our birth, unable to work or walk in God's service. 2. He was a beggar. Being unable to work for his living, he must live upon alms; such are God's poor. He was laid daily by his friends at one of the gates of the temple, a miserable spectacle, unable to do any thing for himself but to ask alms of those that entered into the temple or came out. There was a concourse,—a concourse of devout good people, from whom charity might be expected, and a concourse of such people when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to beg. He would not have been laid there, and laid there daily, if he had not been used to meet with supplies, daily supplies there. Note, Our prayers and our alms should go together; Cornelius's did, ch. x. 4 . Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray; it is a pity that common beggars at church doors should any of them be of such a character as to discourage charity; but they ought not always to be overlooked: some there are surely that merit regard, and better feed ten drones, yea, and some wasps, than let one bee starve. The gate of the temple at which he was laid is here named: it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Lightfoot observes that this was the gate that led out of the court of the Gentiles into that of the Jews, and he supposes that the cripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles. But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the divine Majesty vouchsafed to dwell; and it was no diminution to the beauty of this gate that a poor man lay there begging. 3. He begged of Peter and John ( v. 3 ), begged an alms; this was the utmost he expected from them, who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks ago that the blind and the lame came to Christ in the temple, and were healed there, Matt. xxi. 14 . And why might not he have asked more than an alms, if he knew that Peter and John were Christ's messengers, and preached and wrought miracles in his name? But he had that done for him which he looked not for; he asked an alms, and had a cure. IV. We have here the method of the cure. 1. His expectations were raised. Peter, instead of turning his eyes form him, as many do from objects of charity, turned his eyes to him, nay, he fastened his eyes upon him, that his eye might affect his heart with compassion towards him, v. 4 . John did so too, for they were both guided by one and the same Spirit, and concurred in this miracle; they said, Look on us. Our eye must be ever towards the Lord (the eye of our mind), and, in token of this, the eye of the body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not to be bidden twice to look on the apostles; for he justly thought this gave him cause to expect that he should receive something form them, and therefore he gave heed to them, v. 5 . Note, We must come to God both to attend on his word and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven and expect to receive benefit by that which God speaks thence, and an answer of peace to the prayers sent up thither. I will direct my prayer unto thee, and will look up. 2. His expectation of an alms was disappointed. Peter said, "Silver and gold have I none, and therefore none to give thee;" yet he intimated that if he had had any he would have given him an alms, not brass, but silver or gold. Note, (1.) It is not often that Christ's friends and favourites have abundance of the wealth of this world. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but this was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according tot he intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many who are well inclined to works of charity are yet not in a capacity of doing any thing considerable, while others, who have wherewithal to do much, have not a heart to do any thing. 3. His expectations, notwithstanding, were quite outdone. Peter had not money to give him; but, (1.) He had that which was better, such an interest in heaven, such a power from heaven, as to be able to cure his disease. Note, Those who are poor in the world may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of possessing which is infinitely better than silver and gold; the merchandise and gain of it are better, Job xxviii. 12, and Prov. iii. 14 , &c. (2.) He gave him that which was better—the cure of his disease, which he would gladly have given a great deal of silver and gold for, if he had had it, and the cure could have been so obtained. This would enable him to work for his living, so that he would not need to beg any more; nay, he would have to give to those that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God's favour, and would put a greater honour upon him, than thousands of gold and silver could. Observe, When Peter had no silver and gold to give, yet (says he) such as I have I give thee. Note, Those may be, and ought to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity; those who have not silver and gold have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick, and if they be not, as there is occasion, neither would they give to them if they had silver and gold. As every one hath received the gift, so let him minister it. Let us now see how the cure was wrought. [1.] Christ sent his word, and healed him ( Ps. cvii. 20 ); for healing grace is given by the word of Christ; this is the vehicle of the healing virtue derived from Christ. Christ spoke cures by himself; the apostles spoke them in his name. Peter bids a lame man rise up and walk, which would have been a banter upon him if he had not premised in the name of Jesus Christ of Nazareth: "I say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him." He calls Christ Jesus of Nazareth, which was a name of reproach, to intimate that the indignities done him on earth served but as a foil to his glories now that he was in heaven. "Give him what name you will, call him if you will in scorn Jesus of Nazareth, in that name you shall see wonders done; for, because he humbled himself, thus highly was he exalted." He bids the cripple rise up and walk, which does not prove that he had power in himself to do it, but that if he attempt to rise and walk, and, in a sense of his own impotency, depend upon a divine power to enable him to do it, he shall be enabled; and by rising and walking he must evidence what that power has wrought upon him; and then let him take the comfort, and let God have the praise. Thus it is in the healing of our souls, which are spiritually impotent. [2.] Peter lent his hand, and helped him ( v. 7 ): He took him by the right hand, in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure; but it was a sign, plainly intimating the help he should receive from God, if he exerted himself as he was bidden. When God by his word commands us to rise, and walk in the way of his commandments, if we mix faith with that word, and lay our souls under the power of it, he will give his Spirit to take us by the hand, and lift us up. If we set ourselves to do what we can, God has promised his grace to enable us to do what we cannot; and by that promise we partake of a new nature, and that grace shall not be in vain; it was not here: His feet and ankle-bones received strength, which they had not done if he had not attempted to rise, and been helped up; he does his part, and Peter does his, and yet it is Christ that does all: it is he that puts strength into him. As the bread was multiplied in the breaking, and the water turned into wine in the pouring out, so strength was given to the cripple's feet in his stirring them and using them. V. Here is the impression which this cure made upon the patient himself, which we may best conceive of if we put our soul into his soul's stead. 1. He leaped up, in obedience to the command, Arise. He found in himself such a degree of strength in his feet and ankle-bones that he did not steal up gently, with fear and trembling, as weak people do when they begin to recover strength; but he started up, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. The incomes of strength were sudden, and he was no less sudden in showing them. He leaped, as one glad to quit the bed or pad of straw on which he had lain so long lame. 2. He stood, and walked. He stood without either leaning or trembling, stood straight up, and walked without a staff. He trod strongly, and moved steadily; and this was to manifest the cure, and that it was a thorough cure. Note, Those who have had experience of the working of divine grace upon them should evidence what they have experienced. Has God put strength into us? Let us stand before him in the exercises of devotion; let us walk before him in all the instances of a religious conversation. Let us stand up resolutely for him, and walk cheerfully with him, and both in strength derived and received form him. 3. He held Peter and John, v. 11 . We need not ask why he held them. I believe he scarcely knew himself: but it was in a transport of joy that he embraced them as the best benefactors he had ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him what God had done for him by them. Thus he testified his affection to them; he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed love those whom he made instruments of their healing, and see the need of their further help. 4. He entered with them into the temple. His strong affection to them held them; but it could not hold them so fast as to keep them out of the temple, whither they were going to preach Christ. We should never suffer ourselves to be diverted by the utmost affectionate kindnesses of our friends from going in the way of our duty. But, if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temple, whence he had been so long kept by his weakness and his begging: like the impotent man whom Christ cured, he was presently found in the temple, John v. 14 . He went into the temple, not only to offer up his praises and thanksgivings to God, but to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ should earnestly desire to grow in their acquaintance with Christ. 5. He was there walking, and leaping, and praising God. Note, The strength God has given us, both in mind and body, should be made us of to his praise, and we should study how to honour him with it. Those that are healed in his name must walk up and down in his name and in his strength, Zech. x. 12 . This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled ( Isa. xxxv. 6 ): Then shall the lame man leap as a hart. Now that this man was newly cured he was in this excess of joy and thankfulness. All true converts walk and praise God; but perhaps young converts leap more in his praises. VI. How the people that were eye-witnesses of this miracle were influenced by it we are next told. 1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the beautiful gate of the temple, v. 10 . He had sat there so long that they all knew him; and for this reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, John ix. 9 , 18 . They now saw him walking, and praising God ( v. 9 ), and perhaps took notice of a change in his mind; for he was now as loud in praising God as he had before been in begging relief. The best evidence that it was a complete cure was that he now praised God for it. Mercies are then perfected, when they are sanctified. 2. They were astonished at it: They were filled with wonder and amazement ( v. 10 ); greatly wondering, v. 11 . They were in an ecstasy. There seems to have been this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were much more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end. 3. They gathered about Peter and John: All the people ran together unto them in Solomon's porch: some only to gratify their curiosity with the sight of men that had such power; others with a desire to hear them preach, concluding that their doctrine must needs be of divine origin, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple; or, some cloisters or piazzas which Herod had erected upon the same foundation upon which Solomon had built the stately porch that bore his name, Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight. Peter's Address after Healing the Cripple.

Lame, etc. The mention of this shows that there was no deception in the case. The man had been always lame; he was obliged to be carried; and he was well known to the Jews. Whom they laid daily. That is, his friends laid him there daily. He would therefore be well known to those who were in the habit of entering the temple. Among the ancients there were no hospitals for the afflicted; and no alms-houses for the poor. The poor were dependent, therefore, on the charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence it was customary to place them at the gates of rich men, ( Lk 16:20;) and they also sat by the side of the highway to beg where many persons would pass, Mk 10:46, Lk 18:35, Jn 9:1-8. The entrance to the temple would be a favourable place for begging; for, (1.) great multitudes were accustomed to enter there; and, (2.) when going up for the purposes of religion, they would be more inclined to give alms than at other times; and especially was this true of the Pharisees, who were particularly desirous of publicity in bestowing charity. It is recorded by Martial, (i. 112,) that this custom prevailed among the Romans, of placing the poor by the gates of the temples; and the custom was also observed a long time in the Christian churches. At the gate of the temple which is called Beautiful. In regard to this gate there have been two opinions; one of which supposes that this was the gate commonly called Nicanor, which led from the court of the Gentiles to the court of the women, Mt 21:12; and the other, that it was the gate at the eastern entrance of the temple, commonly called Suzan. It is not easy to determine which is intended; though from the fact that it occurred near Solomon's porch, ( Acts 3:11 ); comp. plan of the temple, Mt 21:12, it seems probable that the latter was intended. This gate was large and splendid. It was made of Corinthian brass, a most valuable metal, and made a magnificent appearance.-- Josephus, Jewish War, b. v., chap. v., & 3. To ask alms. Charity. (d) "gate of the temple" Jn 9:8

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.

Who seeing Peter. There is no evidence that he was acquainted with them, or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple.

Fastening his eyes. The word used here denotes to look intently, or with fixed attention. It is one of the peculiar words which Luke uses, Lk 4:20, 22:56, Acts 1:10, 3:12, 6:15, 7:55, 10:4, etc., in all twelve times. It is used by no other writer in the New Testament, except by Paul twice, 2Cor 3:7,13. Look on us. All this was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him.

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?

Silver and gold have I none. The man had asked for money; Peter assures him that he had not that to give; it was done, however, in such a way as to show his willingness to aid him, if he had possessed it. Such as I have. Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds, that it was derived solely from the Lord Jesus Christ. In the name. Comp. Acts 4:10. In Mk 16:17,18, it is said, "These signs shall follow them that believe; In my name shall they cast out devils, etc.--they shall lay hands on the sick, and they shall recover." The expression means, by his authority, or in virtue of power derived from him. We are here struck with a remarkable difference between the manner in which the Lord Jesus wrought miracles, and that in which it was done by his apostles. He did it in his own name, and by virtue of his own power. He claimed dominion over disease and death. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers. Of Nazareth. This was the name by which he was commonly known. By this name he had been designated among the Jews, and on the cross. It is by no means improbable that the man had heard of him by this name; and it was important that he should understand that it was by the authority of him who had been crucified as an impostor. Rise up and walk. To do this would be evidence of signal power. It is remarkable that, in cases like this, they were commanded to do the thing at once. See similar cases in Jn 5:8, Mt 9:6, 12:13. It would have been easy to allege that they had no power, that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that, if it were done, they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it; to make use of means; or to wait on him; but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, men must perish; just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God, Acts 3:8. (e) "in the name of Jesus" Acts 4:10

And he took him. He took hold of his hand. To take hold of the hand in such a case was an offer of aid, an indication that Peter was sincere, and was an inducement to him to make an effort. This may be employed as a beautiful illustration of the manner of God when he commands men to repent and believe, He does not leave them alone; he extends help, and aids their efforts. If they tremble, and feel that they are weak, and needy, and helpless, his hand is stretched out, and his power exerted to impart strength and grace. His feet and ancle bones. The fact that strength was immediately imparted; that the feet, long lame, were now made strong, was a full and clear proof of miraculous power.

And he leaping up. This was a natural expression of joy; and it was a striking fulfillment of the prophecy in Isa 35:6: "Then shall the lame man leap as an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The act of walking is one that is acquired by long practice. Children learn slowly. Casper Hauser, lately discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner. (See his Life.) When, therefore, this man was able at once to walk, it was clear proof of a miracle. Praising God. This was the natural and appropriate expression of his feelings on this occasion. His heart would be full; and he could have no doubt that this blessing had come from God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name; and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive-- the natural feeling of the heart. So a sinner. His first feelings when renewed, will be to ascribe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively; he needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace. (a) "leaping up" Isa 35:6

And all the people, etc. The people who had been accustomed to see him sit in a public place. And they knew, etc. In this they could not be deceived; they had seen him a long time, and now they saw the same man expressing his praise to God for complete recovery. The particulars in this miracle are the following; and they are as far as possible from any appearance of imposture. (1.) The man had been afflicted from a child. This was known to all the people. At this time he was forty years of age, Acts 4:22. (2.) He was not an impostor. If he had pretended lameness, it is wonderful that he had not been detected before, and not have been suffered to occupy a place thus in the temple. (3.) The apostles had no agency in placing him there. They had not seen him before. There was manifestly no collusion or agreement with him to attempt to impose on the people. The man himself was convinced of the miracle; and did not doubt that the power by which he had been healed was of God. (5.) The people were convinced of the same thing. They saw the effects; they had known him well; they had had every opportunity to know that he was diseased; and they were now satisfied that he was restored. There was no possibility of deception in the case. It was not merely the friends of Jesus that saw this; not those who had an interest in the miracle, but those who had been his enemies, and who had just before been engaged in putting him to death. Let this miracle be compared, in these particulars, with those pretended miracles which have been affirmed to have been wrought in defence of other systems of religion, and it will be seen at once that here is every appearance of sincerity, honesty, and truth; and in them every mark of deception, fraud, and imposition. (See Paley's Evidences of Christianity, Proposition ii., chap. ii.)

Held Peter and John. The word held means, he adhered to them; he joined himself to them; he was desirous of remaining with them, and participating with them. All the people, etc. Excited by curiosity, they came together. The fact of the cure, and the conduct of the man, would soon draw together a crowd, and thus furnish a favourable opportunity for preaching to them the gospel. In the porch, etc. This porch was a covered way or passage on the east side of the temple. It was distinguished for its magnificence. See the plan and description of the temple, Mt 21:12. (*) "healed" "cured" (b) "porch that is called Solomon's" Jn 10:23, Acts 5:12

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

When Peter saw it. Saw the people assembling in such multitudes, and wondering at the miracle. He answered. The word answer, With us, implies that a question had been asked, or that some subject had been proposed for consideration. But the word is used in a different sense in the Bible. It is often used when no question was asked; but when an occasion was offered for remarks, or where an opportunity was presented to make a statement. It is the same as replying to a thing, or making a statement in regard to some subject, Dan 2:26, Acts 5:8. Ye men of Israel. Jews. Comp. Acts 2:14. Why marvel ye at this? The particular thing which he intended to reprove here, was not that they wondered, for that was proper; but that they looked on Peter and John as if they had been the authors of this healing. They ought to have understood it. The Jews were sufficiently acquainted with miracles to interpret them, and to know whence they proceeded; and they ought not, therefore, to ascribe them to man, but to inquire why they had been wrought by God. Why look ye, etc. Why do ye fix the eyes with amazement on us, as though we could do this? Why not look at once to God? By our own power. By any art of healing, or by any medicine, we had done this. Or holiness. Piety. As if God had bestowed this oh us on account of our personal and eminent piety. It may be remarked, that here was ample opportunity for them to establish a reputation of their own. The people were disposed to pay them honours; they might at once have laid claim to vast authority over them; but they refused all such personal honours, and ascribed all to the Lord Jesus. Whatever success may attend the ministers of the gospel, or however much the world may be disposed to do them honour, they should disclaim all power in themselves, and ascribe it to the Lord Jesus Christ. It is not by the talents or personal holiness of ministers, valuable as these are, that men are saved; it is only by the power of God, designed to honour his Son. See 2Cor 3:5,6. (+) "answered" "said" (++) "marvel" "wonder" (c) "power" 2Cor 3:5 (+++) "holiness" "Godliness"

12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. 24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there: let them come and hear a more excellent wisdom than Solomon's, for, behold, a greater than Solomon is here preached. 2. When he saw the people affected with the miracle, and filed with admiration, then he sowed the gospel seed in the ground which was thus broken up, and prepared to receive it. 3. When he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that it might be directed to Christ only; to this he answered presently, as Paul and Barnabas at Lystra. See ch. xiv. 14, 15 . In the sermon, I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor were the seals of it their own, but his whose the doctrines were. He addresses himself to them as men of Israel, men to whom pertained, not only the law and the promises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them:—1. Why they were so surprised at the miracle itself: Why marvel you at this? It was indeed marvellous, and they justly wondered at it, but it was not more than what Christ had done many a time, and they had not duly regarded it, nor been affected with it. It was but a little before that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now which might have been familiar to them if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at this? why were they not convinced by this? 2. Why they gave so much of the praise of it to them, who were only the instruments of it: Why look you so earnestly on us? (1.) It was certain that they had made this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own. It was not done by any might of their own, any skill they had in physic or surgery, nor any virtue in their word: the power they did it by was wholly derived from Christ. Nor was it done by any merit of their own; the power which Christ gave them to do it they had not deserved: it was not by their own holiness; for, as they were weak things, so they were foolish things, that Christ chose to employ; Peter was a sinful man. What holiness had Judas? Yet he wrought miracles in Christ's name. What holiness any of them had it was wrought in them, and they could not pretend to merit by it. (3.) It was the people's fault that they attributed it to their power and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized; we must take heed of reckoning that to be done by the instrument which God is the author of. (4.) It was the praise of Peter and John that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. Not unto us, O Lord, not unto us, but to thy name give glory. Every crown must be cast at the feet of Christ; not I, but the grace of God with me. II. He preaches Christ to them; this was his business, that he might lead them into obedience to Christ. 1. He preaches Christ, as the true Messiah promised to the fathers ( v. 13 ); for, (1.) He is Jesus the Son of God; though they had lately condemned Christ as a blasphemer for saying that he was the Son of God, yet Peter avows it: he is his Son Jesus; to him dear as a Son; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be king, priest, and prophet, of his church; he glorified him in his life and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with respect (for they were great names with the men of Israel, and justly), the God of Abraham, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs their fathers, and God the God of those patriarchs from whom the Jews were descended, to intimate to them that they had no evil design upon the Jewish nation (that they should look upon them with a jealous eye), but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached was the revelation of the mind and will of the God of Abraham. See ch. xxvi. 7, 22; Luke i. 72, 73 . 2. He charges them flatly and plainly with the murder of this Jesus, as he had done before. (1.) " You delivered him up to your chief priests and elders, the representative body of the nation; and you of the common people were influenced by them to clamour against him, as if he had been a public grievance." (2.) " You denied him, and you disowned him, would not have him then to be your king, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the expectations of your church, in the presence of the Roman governor, who justly laughed at you for it; you denied him against the face of Pilate " (so Dr. Hammond), "in defiance of his reasonings with you" ( Pilate had determined to let him go, but the people opposed it, and overruled him). "You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One and the Just, who had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) " You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands than the Lord Jesus, than which a greater affront could not be put upon him." (4.) You killed the prince of life. Observe the antithesis: "You preserved a murderer, a destroyer of life; and destroyed the Saviour, the author of life. You killed him who was sent to be to you the prince of life, and so not only forsook, but rebelled against your own mercies. You did an ungrateful thing, in taking away his life who would have been your life. You did a foolish thing to think you could conquer the prince of life, who has life in himself, and would soon resume the life he resigned." 3. He attests his resurrection as before, ch. xi. 32 . "You thought the prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth of his resurrection we are all witnesses. " 4. He ascribes the cure of this impotent man to the power of Christ, ( v. 16 ): His name, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the truth of the miracle; the man on whom it was wrought is one whom you see, and know, and have known; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them: "You know him to have been a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, but in the gate of the temple; you saw in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately, and may yet. The cure is complete; it is a perfect soundness; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and teachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with, that name which Christ has above every name; his authority, his command has done it; as writs run in the king's name, though it is an inferior officer that executes them. [2.] The power of Christ is fetched in through faith in his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is, di autou — by him, which is of his working; it is not of ourselves, it is the gift of Christ; and it is for his sake, that he may have the glory of it; for he is both the author and finisher of our faith. Dr. Lightfoot suggests that faith is twice named in this verse , because of the apostles' faith in doing this miracle and the cripple's faith in receiving it; but I suppose it relates chiefly, if not only, to the former. Those 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 duty of faith in him as the only way of receiving benefit by him. It explains likewise 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 does Peter preach unto them Jesus, and him crucified, as a faithful friend of the bridegroom, to whose service and honour he devoted all his interest. III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but, 1. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps he perceived by the countenance of his hearers that they were struck with great horror when he told them that they had killed the prince of life, and were ready either to sink down or to fly off, and therefore he saw it needful to mitigate the rigour of the charge by calling them brethren; and well might he call them so, for he had been himself a brother with them in this iniquity: he had denied the holy One and the Just, and sworn that he did not know him; he did it by surprise; "and, for your parts, I know that through ignorance you did it, as did also your rulers, " v. 17 . This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it is that he has the example of his Master's praying for his crucifiers, and pleading in their behalf that they knew not what they did. And it is said of the rulers that if they had known they would not have crucified the Lord of glory. See 1 Cor. ii. 8 . Perhaps some of the rulers, and of the people, did therein rebel against the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, 1 Tim. i. 13 . 2. He mollifies the effects of their crime—the death of the prince of life; this sounds very dreadful, but it was according to the scriptures ( v. 18 ), the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith: Thus it is written, and thus it behoved Christ to suffer. You did it through ignorance may be taken in this sense: "You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he showed by the mouth of all his prophets, that Christ should suffer; this was his design in delivering him up to you, but you had views of your own, and were altogether ignorant of this design; you meant not so, neither did your heart think so. God was fulfilling the scripture when you were gratifying your own passions." Observe, It was not only determined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undertaking; and it was God himself that showed it by them, who will see that his words be made good; what he showed he fulfilled, he so fulfilled as he had shown, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death (this still appears exceedingly sinful), 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 (ant thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable: Fear not, saith he, you thought evil against me, but God meant it unto good, Gen. l. 15 , 20 ), but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy for which he now encouraged them to hope. IV. He exhorts them all to turn Christians, and assures them it would be unspeakably for their advantage to do so; it would be the making of them for ever. This is the application of his sermon. 1. He tells them what they must believe. (1.) They must believe that Jesus Christ is the promised see, that seed in which God had told Abraham all the kindreds of the earth should be blessed, v. 25 . This refers to that promise made to Abraham ( Gen. xii. 3 ), which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits. (2.) They must believe that Jesus Christ is a prophet, that prophet like unto Moses whom God had promised to raise up to them from among their brethren, v. 22 . This refers to that promise, Deut. xviii. 18 . Christ is a prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a prophet like unto Moses, a favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophet. He was a deliverer of his people out of bondage, and their guide through the wilderness, like Moses; a prince and a lawgiver, like Moses; the builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses ( Num. xii. 6, 7 ; Deut. xxxiv. 10 ), but a greater than Moses is here where Christ is. He is a prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place. He executed this office in his own person among them only. They had the first offer of divine grace made to them; and therefore he was raised up from among them—of them, as concerning the flesh, Christ came, which, as it was a great honour done to them, so it was both an obligation upon them and an encouragement to them to embrace him. If he come to his own, one would think, they should receive him. The Old-Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets (which is here taken notice of, from Samuel, and those that follow after, v. 24 , for from Samuel the prophetic era commenced); but, these servants being abused, last of all God sent them his Son, who had been in his bosom. (3.) They must believe that times of refreshing will come from the presence of the Lord ( v. 19 ), and that they will be the times of the restitution of all things, v. 21 . There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things ( v. 21 ); the new heavens, and the new earth, which will be the product of the dissolution of all things ( Rev. xxi. 1 ), the renovation of the whole creation, which is that which it grieves after, as its present burden under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of ( Jude 14 ), and the temporal judgments which the other prophets foretold were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing ( v. 19 ), of consolation to the Lord's people, like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the people of God, after the travails and toils of their present state, and, with the prospect of this, they are borne up under their present sufferings and carried on in their present services. The refreshing that then comes from the presence of the Lord will continue eternally in the presence of the Lord. 2. He tells them what they must do. (1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too. (2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual mind, for that of holy, heavenly, and divine principles and affections. (3.) They must hear Christ, the great prophet: " Him shall you hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall you hear, and to him shall you subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear. Whatever he saith to you, though ever so displeasing to flesh and blood, bid it welcome." Speak, Lord, for thy servant hears. A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call and a stiff neck to his yoke ( v. 23 ): Every soul that will not hear that prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul, a spiritual and eternal destruction, is threatened for slighting Christ, this great prophet. Those that will not be advised by the Saviour can expect no other than to fall into the hands of the destroyer. 3. He tells them what they might expect. (1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel ( v. 19 ): Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun ( Isa. xliv. 22 ), as a debt is crossed and blotted out when it is remitted. It intimates that when God forgives sin he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner ( Job xiii. 26 ) are wiped out as it were with a sponge; it is the cancelling of a bond, the vacating of a judgment. [2.] That we cannot expect our sins should be pardoned unless we repent of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand. [4.] The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete when the pardon shall be allowed in open court, and our justification published before angels and men —when whom he has justified, them he glorifies, Rom. viii. 30 . As now we are the sons of God ( 1 John iii. 2 ), so now we have our sins blotted out; but it doth not yet appear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict (doubts and fears within, troubles and dangers without) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears. (2.) That they should have the comfort of Christ's coming ( v. 20, 21 ): " He shall send Jesus Christ, the same Jesus, the very same that before was preached unto you; for you must not expect another dispensation, another gospel, but the continuance and completion of this; you must not expect another prophet like unto Jesus, as Moses bade you expect another like unto him; for, though the heavens must receive him till the times of the restitution of all things; yet, if you repent and be converted, you shall find no want of him; some way or other he shall be seen of you." [1.] We must not expect Christ's personal presence with us in this world; for the heavens, which received him out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily presence is confined, and will be to the end of time, the accomplishment of all things (so it may be read); and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to a state of trial and probation that the glorified Redeemer should be out of sight, because we must live by that faith in him which is the evidence of things not seen; because he must be believed on in the world, he must be received up into glory. Dr. Hammond reads it, Who must receive the heavens, that is, who must receive the glory and power of the upper world; he must reign till all be made subject to him, 1 Cor. xv. 25 ; Ps. lxxv. 2 . [2.] Yet it is promised that he shall be sent to all that repent and are converted ( v. 20 ): " He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence. He that is sent into the world shall be sent to you; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them peace in the profession of the gospel, and that shall be a time of refreshing, in which you shall share." Then had the churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh. " It seems to refer to this, for till then the heavens must receive him, v. 21 . As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Rev. x. 7 . The institution of all things in the church had an eye to the restitution of all things at the end of time. 4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For, (1.) As Israelites, they had the monopoly of the grace of the Old Testament; they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom: You are the children of the prophets, and of the covenant. A double privilege. [1.] They were the children, that is, the disciples, of the prophets, as children at school; not sons of the prophets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy; but you are of that people from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel that God raised up of their sons for prophets, Amos ii. 11 . All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage that unto them were committed the oracles of God, Rom. iii. 2 . Their government was constituted by prophecy, that is, by divine revelation; and by it their affairs were for many ages very much managed. See Hos. xii. 13 . By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly 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, ch. xiii. 27 . Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold that this grace should be brought unto them at the revelation of Jesus Christ ( 1 Pet. i. 13 ), and therefore ought not to be neglected by them, nor should be denied to them. Those that are blessed with prophets and prophecy (as all are that have the scriptures) are concerned not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead their parentage effectually with themselves, as an inducement to be faithful and forward in religion, may comfortably plead it with God, and hope that the children of God's servants shall continue. [2.] They were the children, that is, the heirs, 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 with whom the covenant was made, and on whom the blessings of the covenant were entailed: "The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant, In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ ( Gal. iii. 16 ), yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh. (2.) As Israelites, they had the first offer of the grace of the New Testament. Because they were the children of the prophets and the covenant, therefore to them the Redeemer was first sent, which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further sent for their comfort ( v. 20 ): He shall send Jesus Christ, for to you first he hath sent him, v. 26 . Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and authorized him to be a prince and a Saviour, and, in confirmation of this, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of you from his iniquities; and therefore it concerns you to receive this blessing, and turn from your iniquities, and you may be encouraged to hope that you shall. [1.] We are here told whence Christ had his mission: God raised up his Son Jesus, and sent him. God raised him up when he constituted him a prophet, owned his by a voice from heaven, and filled him with his Spirit without measure, and then sent him; for to this end he raised him up, that he might be his commissioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up to the resurrection, which was the first step towards his exaltation; this was, as it were, the renewing of his commission; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit. [2.] To whom he was sent: " Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luke xxiv. 47 . And, when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death. [3.] On what errand he was sent: " He is sent to you first, to bless you; this is his primary errand, not to condemn you, as you deserve, but to justify you, if you will accept of the justification offered you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject that blessing, will send him to curse you with a curse," Mal. iv. 6 . Note, First, Christ's errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings; and, when he left the world, he left a blessing behind him for he was parted from the disciples as he blessed them, Luke xxiv. 51 . He sent his Spirit to be the great blessing, the blessing of blessings, Isa. xliv. 3 . It is by Christ that God sends blessings to us, and through him only we can expect to receive them. Secondly, The great blessing wherewith Christ came to bless us was the turning of us away from our iniquities, the saving of us from our sins ( Matt. i. 21 ), to turn us from sin, that we may be qualified to receive all other blessings. Sin is that to which naturally we cleave; 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. The gospel has a direct tendency to do this, not only as it requires us, every one of us, to turn from our iniquities, but as it promises us grace to enable us to do so. "Therefore, do your part; repent, and be converted, because Christ is ready to do his, in turning you from your iniquities, and so blessing you."

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.

The God of Abraham. He is called the God of Abraham be- cause Abraham acknowledged him as his God, and because God showed himself to be his Friend. Comp. Mt 22:32, Ex 3:6,15, Gen 28:13, 26:24. It was important to show that it was the same God who had done this that had been acknowledged by their fathers; and that they were not about to introduce the worship of any other God. And it was especially important, because the promise had been made to Abraham, that in his seed should all the families of the earth be blessed, Gen 12:3. Comp. Gal 3:16. Hath glorified. Has honoured. You denied, despised, and murdered him; but God has exalted and honoured him. This miracle was done in the name of Jesus, Acts 3:6. It was the power of God that had restored him; and by putting forth this power God had shown that he approved the work of his Son, and was disposed to honour him in the view of men. Comp. Jn 17:1, Eph 1:20-22, Php 2:9-11 Heb 2:9, Rev 1:5-18. Ye delivered up. That is, you delivered him to the Romans to be put to death. Acts 2:23. And denied him in the presence of Pilate. Denied that he was the Messiah. Were unwilling to own him as your long-expected King, Jn 19:15. When he was determined, etc. Mt 27:17-25, Lk 23:16-23. Pilate was satisfied of his innocence; but he was weak, and timid, and irresolute, and yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation, against the deliberate judgment of him before whom they had arraigned him; and thus showed how obstinately they were resolved on his death. (a) "God of Abraham" Mt 22:32 (b) "hath glorified" Acts 5:30,31 (c) "his son Jesus" Jn 17:1, Eph 1:20-22, Php 2:9-11, Heb 2:9 Rev 1:5,18 (d) "denied him" Jn 19:15 (*) "let him go" "Release him"

The Holy One, etc. See Ps 16:10. Comp. Acts 2:27. And the Just. The word just here denotes innocent, or one who was free from crime. It properly is used in reference to law, and denotes one who stands upright in the view of the law, or who is not chargeable with crime. In this sense the Lord Jesus was not only personally innocent, but even before his judges he stood unconvicted of any crime. The crime charged on him at first was blasphemy, Mt 26:65; and on this charge the sanhedrim had condemned him, without proof. But of this charge Pilate would not take cognizance, and hence before him they charged him with sedition, Lk 23:2. Neither of these charges were made out; and, of course, in the eye of the law he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him; thus showing that it was mere hatred and malice that led them to seek his death. And desired a murderer. Mt 27:21. (f) "Holy One" Mt 17:17-25, Lk 23:15-23 (g) "Just" Acts 7:52, 22:14

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

And killed the Prince of life. The word rendered prince denotes, properly, a military leader or commander. Hence, in Heb 2:10, it is translated captain: "It became him--to make the captain of their salvation perfect through sufferings." As a captain or commander leads on to victory, and is said to obtain it, so the word comes to denote one who is the cause, the author, the procurer, etc. In this sense it is used: Acts 5:31, "Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel," etc. In Heb 12:2, it is properly rendered author: "Looking unto Jesus, the author and finisher of our faith." The word author, or giver, would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word life here is used in a large sense, as denoting all manner of life. In this sense it is used in reference to Christ in Jn 1:4, "In him was life," etc. Comp. Jn 5:26, 1Jn 5:11, 1Cor 15:45. Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer, Lk 23:19; Mk 15:7, one who had destroyed life; and yet they demanded that he whose character it was to destroy life should be released, and the Author of life be put to death. Whom God hath raised, etc., Acts 2:24,32. (h) "raised from the dead" Mt 28:2-6, Eph 1:20 (i) "whereof we are witnesses" Acts 2:32

His name - Himself: his power and love. The faith which is by him - Of which he is the giver, as well as the object.

And his name. The name of Jesus is here put for Jesus himself; and it is the same as saying, "and he," etc. In this way the word name is often used by the Hebrews, especially when speaking of God, Acts 1:15, 4:12, Eph 1:21, Rev 3:4. It does not mean that there was any efficacy in the mere name of Jesus that should heal the man, but that it was done by his authority and power. Through faith in his name. By means of faith in him; that is, by the faith which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence that he believed in him; but it was by means of the faith which the apostles exercised in him that the miracle was wrought, and was thus a fulfillment of the declaration in Mt 17:20, "If ye have faith--ye shall say unto this mountain, Remove hence," etc. This truth Peter repeats two or three times in the verse, to impress it more distinctly on the minds of his hearers. Whom ye see and know. There could, therefore, be no mistake. He was well known to them. There was no doubt about the truth of the miracle, Acts 4:16, and the only inquiry was in what way it had been done. This Peter affirms to have been accomplished only by the power of the Lord Jesus. Perfect soundness. ολοκληριαν. This word is not used elsewhere in the New Testament. It denotes integrity of parts, freedom from any defect; and it here means that the cure was perfect and entire, or that he was completely restored to the use of his limbs. In the presence of you all. You are all witnesses of it, and can judge for yourselves. This shows how confident the apostles were that a real miracle had been performed. They were willing that it should be examined; and this is conclusive proof that there was no attempt at imposture. A deceiver, or one who pretended to work miracles, would have been cautious of exposing the subject to the danger of detection.Verse 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.

And now, brethren. Though they had been guilty of a crime so enormous, yet Peter shows the tenderness of his heart in addressing them still as his brethren. He regarded them as of the same nation with himself, as having the same hopes, and as being entitled to the same privileges. The expression also shows that he was not disposed to exalt himself as being by nature more holy than they. This verse is a remarkable instance of tenderness in appealing to sinners. It would have been easy to have reproached them for their enormous crimes; but it was not the way to reach the heart. He had indeed stated and proved their wickedness. The object now was to bring them to repentance for it; and this was to be done by tenderness, and kindness, and love. Men are melted to contrition, not by reproaches, but by love. I wot. I know; I am well apprized of it. I know you will affirm it; and I admit that it was so. Still the enormous deed has been done. It cannot be recalled; and it cannot be innocent. It remains, therefore, that you should repent of it, and seek for pardon. That through ignorance, etc. Peter does not mean to affirm that they were innocent in having put him to death, for he had just proved the contrary; and he immediately proceeds to exhort them to repentance. But he means to say that that offence was mitigated by the fact that they were ignorant that he was the Messiah. The same thing the Saviour himself affirmed when dying. Lk 23:34, "Father, forgive them; for they know not what they do." Comp. Acts 13:27, 1Cor 2:8. The same thing the apostle Paul affirmed in relation to himself, as one of the reasons why he obtained pardon from the enormous crime of persecution, 1Timm 1:13. In cases like these, though crime might be mitigated, yet it was not taken entirely away. They were guilty of demanding a man to be murdered who was declared innocent; they were urged on with ungovernable fury; they did it from contempt and malice; and the crime of murder remained, though they were ignorant that he was the Messiah. It is plainly implied, that if they had put him to death knowing that he was the Messiah, and as the Messiah, there would have been no forgiveness. Comp. Heb 10:26-29. Ignorance, therefore, is a circumstance which must always be taken into view in an estimate of crime. It is at the same time true, that they had opportunity to know that he was the Messiah; but the mere fact that they were ignorant of it was still a mitigating circumstance in the estimate of their crime. There can be no doubt that the mass of the people had no fixed belief that he was the Messiah. As did also your rulers. Comp. 1Cor 2:8, where the apostle says that none of the princes of this world knew the wisdom of the gospel, for had they known it, they would not have crucified the Lord of glory. It is certain that the leading scribes and Pharisees were urged on by the most ungovernable fury and rage to put Jesus to death, even when they had abundant opportunity to know his true character. This was particularly the case with the high priest. But yet it was true that they did not believe that he was the Messiah. Their minds had been prejudiced. They had expected a prince and a conqueror. All their views of the Messiah were different from the character which Jesus manifested. And though they might have known that he was the Messiah; though he had given abundant proof of the fact, yet it is clear that they did not believe it. It is not credible that they would have put to death one whom they really believed to be the Christ. He was the hope, the only hope of their nation; and they would not have dared to imbrue their hands in the blood of him whom they really believed to be the illustrious personage so long promised, and expected by their fathers. It was also probably true, that no small part of the sanhedrim was urged on by the zeal and fury of the chief priests. They had not courage to resist them; and yet they might not have entered heartily into this work of persecution and death. Comp. Jn 7:50-53. The speech of Peter, however, is not intended to free them entirely from blame; nor should it be pressed to show that they were innocent. It is a mitigating circumstance thrown in to show them that there was still hope of mercy. (+) "wot" "know" (k) "ignorance" Lk 23:34, Jn 16:3, 1Cor 2:8 Verse 18.

But those things. To wit, those things that did actually occur, pertaining to the life and death of the Messiah. Had shewed. Had announced, or foretold. By the mouth of all his prophets. That is, by the prophets in general, without affirming that each individual prophet had a distinct prediction respecting this. The prophets taken together, or the prophecies as a whole, had declared this. The word all is not unfrequently used in this somewhat limited sense, Mk 1:37, Jn 3:26. In regard to the prophecies respecting Christ, Lk 24:27. Hath so fulfilled. He has caused to be fulfilled in this manner; that is, by the rejection, denial, and wickedness of the rulers. It has turned out to be in strict accordance with the prophecy. This fact Peter uses in exhorting them to repentance; but it is not to be regarded as an excuse for their sins. The mere fact that all this was foretold, that it was in accordance with the purposes and predictions of God, does not take away the guilt of it, or constitute an excuse for it. In regard to this, we may remark: (1.) The prediction did not change the nature of the act. The mere fact that it was foretold, or foreknown, did not change its character. Acts 2:23. (2.) Peter still regarded them as guilty. He did not urge the fact that this was foreknown as an excuse for their sin, but to show them that since all this happened according to the prediction and the purpose of God, they had hope in his mercy. The plan was that the Messiah should die to make a way for pardon; and, therefore, they might have hope in his mercy. (3.) This was a signal instance of the power and mercy of God in overruling the wicked conduct of men, to further his purposes and plans. (4.) All the other sins of men may thus be overruled, and thus the wrath of man may be made to praise him. But, (5.) this will constitute no excuse for the sinner. It is no part of his intention to honour God, or to advance his purposes; and there is no direct tendency in his crimes to advance his glory. The direct tendency of his deeds is counteracted and overruled; and God brings good out of the evil. But this surely constitutes no excuse for the stoner. If it be asked why Peter insisted on this, if he did not mean that it should be regarded as an excuse for their sin, I reply, that it was his design to prove that Jesus was the Messiah; and having proved this, he could assure them that there was mercy. Not because they had not been guilty; not because they deserved favour; but because the fact that the Messiah had come was an argument that any sinners might obtain mercy, as he immediately proceeds to show them. (a) "those things" Lk 24:44, Acts 26:22,23 (*) "showed" or, "Foreshowed"Verse 19.

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

Repent ye. Note, Mt 3:2. Therefore. Because of your sin in putting Jesus to death; and because he is the Messiah, and God through him is willing to show mercy to the chief of sinners. And be converted. This expression conveys an idea not at all to be found in the original. It conveys the idea of passivity--BE converted --as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this, is not conveyed by the original word. The word means, properly, to turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God. That the form of the word here επιστρεψατε does not denote passivity may be clearly seen by referring to the following places, where the same form of the word is used: Mt 24:18, Mk 13:16, Lk 17:31, 1Thes 1:9. The expression, therefore, would have been more appropriately rendered, " Repent, and turn, that your sins," etc. To be converted cannot be a matter of obligation; but to turn to God is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their life. They were to turn from the course of wickedness in which they and the nation had been so long walking. That your sins, etc. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Comp. Isa 1:16-20, Joel 2:13. May be blotted out. May be forgiven, or pardoned. The expression, to blot out sins, occurs also in Isa 43:25, Ps 51:1,9 Jer 18:23, Neh 4:5, Isa 44:22. The expression, to blot out a name, is applied to expunging it from a roll, or catalogue, or list, as of an army, etc., Ex 32:32,33, De 9:14, 25:19, 29:20, etc. The expression, to blot out sins, is taken from the practice of creditors charging their debtors, and when the debt was paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins. When the times, etc. The word οπως, rendered "when," is commonly rendered that, and denotes the final cause, or the reason why a thing is done, Mt 2:23, 5:16,45, etc. By many it has been supposed to have this sense here, and to mean "repent-- in order that the times of refreshing may come," etc. Thus Kuinoel, Grotius, Lightfoot, the Syriac version, etc. If used in this sense, it means that their repentance and forgiveness would be the means of introducing peace and joy. Others have rendered it in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment; which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word. The objection to the former is, that it is not easy to see how their repenting, etc., should be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent, and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God, the times of refreshing, when pardon might be obtained. The main inquiry therefore is, what did Peter refer to by the times of refreshing, and by the restitution of all things? Did he refer to any particular manifestation to be made then; or to the influence of the gospel on the earth; or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven." But then, what encouragement would there be for this? or why should it be done? Answer--" You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world; the period including the restitution of all things, and the return of Christ to judgment, has come; and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Jews that such a time should come, and the comment of Peter about its nature and continuance. The belief of the Jews was that such times should come. Peter affirms that the belief of such a period was well founded--a time when mercy may be obtained. That time has come. The doctrine that it should come was well founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It should include the restitution of all things, the return of Christ to judgment, etc. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may, therefore, be thus summed up: "Repent, since such times shall come; they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world; and all things shall be closed and settled for ever. Since you live under this period, you may seek for mercy; and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return." Times of refreshing. The word rendered refreshing --αναψυξεως--means, properly, the breathing, or refreshment, after being heated with labour, running, etc. It hence denotes any kind of refreshment--as rest, or deliverance from evils of any kind. It is used nowhere else in the New Testament, except that the verb is used in 2Ti 1:16, "Onesiphorus oft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the LXX. in the Old Testament nine times: Ex 8:15, "But when Pharaoh saw that there was respite," i.e. cessation or rest from the plagues; Hoss 12:8, Jer 49:31; Ps 69:11, etc. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, and ease, and prosperity, was a favourite one among the Jews, and was countenanced in the Old Testament. See Isa 28:12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," etc. They anticipated the times of the gospel as a period when they should have rest from their enemies; a respite from the evils of oppression and war, and a period of great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that they might obtain pardon and peace. Shall come. This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah should come was well founded. A remarkably similar construction we have concerning Elijah, ( Mt 17:11,) "And Jesus answered and said unto them, Elias truly shall first come, and restore," etc.; that is, the doctrine that Elijah should come was true; though he immediately adds that it had already taken place, Mt 17:12. Mt 17:12. From the presence of the Lord. Greek, "from the face of the Lord." The expression means that God was its author. From the face of the Lord, means from the Lord himself. Mk 1:2, "I send my messenger before thy face," i.e. before thee. Comp. Mal 3:1, Lk 1:76, 2:31. (b) "Repent ye" Acts 2:38 (c) "that your sins" Isa 1:16-20, Joel 2:13 (d) "blotted out" Isa 43:25 (e) "times of refreshing" Zeph 3:14-20, Rev 21:4 Verse 20. And he shall send

Be converted - Be turned from sin and Satan unto God. See Ac 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.

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.

, etc. Acts 1:11. Under this economy of things, he shall send Jesus Christ, i.e. the Messiah, to teach men; to redeem them; to save them; to judge the world; to gather his people to himself; and to condemn the wicked. Under this economy they were then. This, therefore, was an argument why they should repent and turn to God, that they might escape in the day of judgment. Which before was preached, etc. Who has been proclaimed as the Messiah, The name Jesus Christ is equivalent here to the Messiah. The Messiah had been proclaimed to the Jews as about to come. In his time was to be the period of refreshing. He had come; and they were under the economy in which the blessings of the Messiah were to be enjoyed. This does not refer to his personal ministry, or to the preaching of the apostles; but to the fact that the Messiah had been a long time announced to them by the prophets as about to come. All the prophets had preached him, as the hope of the nation. It may be remarked, however, that there is here a difference in the manuscripts. A large majority of them read προκεχειρισμενον--who was designated or appointed --instead of who was preached. This reading is approved by Griesbach, Knapp, Bengel, etc. It was followed in the ancient Syriac, the Arabic, etc., and is undoubtedly the true reading. 21. Whom the heaven must receive. The common belief of the Jews was, that the Messiah would reign on the earth for ever, John xii. 34. On this account they would object that Jesus could not be the Messiah, and hence it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Acts i. 9. The meaning of the expression, "whom the heaven MUST receive," is that it was fit or proper (δει) that he should ascend. One reason of that fitness or propriety he himself stated in John xvi. 7; comp. xvii. 2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church, (Eph. i. 20--22,) and that he should exercise there his office as a Priest in interceding for his people, 1 John ii. 1, 2; Heb. vii. 25; ix. 24; Rom. viii. 34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Psa. cx. 16, etc., but the fact that he should ascend to heaven was not made prominent in the Old Testament. The words, "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Psa. cxv. 3; comp. 1 Pet. iii. 22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Acts ii. 33.  Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven.  The times of restitution of all things. The noun rendered restitution--αποκαταστασεως?**os--does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means, properly, to restore a thing to its former situation, as restoring a sprained or dislocated limb to its former soundness. Hence it is used to restore, or to heal, in the New Testament. Matt. xii. 13, "And it (the hand) was restored whole, like as the other," Mark iii. 5; Luke vi. 10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Matt. xvii. 11; Mark ix. 12. Thus in Josephus, (Antiq. ii. 3, 8,) the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of consummation, completion, or filling up. Thus it is used in Philo, Hesyehius, Phavorinus, and by the Greek classics. (See Lightfoot and Kuin�el.) Thus it is used here by the Syriac. "Until the complement or filling up of the times;" that is, of all the events fore- told by the prophets, etc. Thus the Arabic, "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means, that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain ill its progress and its close.  All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment. Which God hath spoken. Which have been revealed, and are recorded in the Old Testament. Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled. Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them. 22. For Moses truly said. The authority of Moses among the Jews was absolute and final. It was of great importance, therefore,Verse 21. Whom the heaven must receive. The common belief of

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.

the Jews was, that the Messiah would reign on the earth for ever, Jn 12:34. On this account they would object that Jesus could not be the Messiah, and hence it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Acts 1:9. The meaning of the expression, "whom the heaven MUST receive," is that it was fit or proper δει that he should ascend. One reason of that fitness or propriety he himself stated in Jn 16:7; comp. Jn 17:2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church, Eph 1:20-22, and that he should exercise there his office as a Priest in interceding for his people, 1Jn 2:1,2, Heb 7:25, 9:24 Rom 8:34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Psalm and Psalm 16, etc., but the fact that he should ascend to heaven was not made prominent in the Old Testament. The words, "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Ps 115:3; comp. 1Pet 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Acts 2:33. Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven. The times of restitution of all things. The noun rendered restitution --αποκαταστασεως--does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means, properly, to restore a thing to its former situation, as restoring a sprained or dislocated limb to its former soundness. Hence it is used to restore, or to heal, in the New Testament. Mt 12:13, "And it (the hand) was restored whole, like as the other," Mk 3:5, Lk 6:10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Mt 17:11, Mk 9:12. Thus in Josephus, (Antiq. ii. 3, 8,) the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of consummation, completion, or filling up. Thus it is used in Philo, Hesychius, Phavorinus, and by the Greek classics. (See Lightfoot and Kuinoel.) Thus it is used here by the Syriac. "Until the complement or filling up of the times;" that is, of all the events foretold by the prophets, etc. Thus the Arabic, "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means, that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain ill its progress and its close. All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment. Which God hath spoken. Which have been revealed, and are recorded in the Old Testament. Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled. Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them. (b) "times of restitution" Mt 17:11 (*) "of restitution" "of the Completion" (c) "hath spoken" Lk 1:70 Verse 22. For Moses truly said. The authority of Moses among the Jews was ab

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. Deut 18:15 .

solute and final. It was of great importance, therefore, to show not only that they were not departing from his law, but that he had actually foretold these very things. The object of the passage is not to prove that the heavens must receive him, but that he was truly the Messiah. Unto the fathers. To their ancestors, or the founders of the nation. See De 18:16-19. A prophet. Literally, one who foretells future events. But it is also used to denote a religious teacher in general. See Rom 12:6. In De 18, it is evidently used in a large sense, to denote one who should infallibly guide and direct the nation in its religious affairs; one who should be commissioned by God to do this, in opposition to the diviners Acts 3:14 on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connexion. Moses is stating to them Acts 3:11-18 the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters, and charmers, and necromancers, and wizards, etc., Acts 3:11-14 but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger; for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shall direct and counsel you. The promise, therefore, pertains to the series of prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, etc., and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly Calvin on this place. Thus explained, the prophecy had no exclusive or even direct reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If then it be asked on what principle Peter appealed to this, we may reply, (1.) that the Messiah was to sustain the character of a prophet, and the prophecy had reference to him as one of the teachers that God would raise up to instruct the nation. (2.) It would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct the people. In this sense it is probable that the Jews would understand it. (3.) This was one of those emergencies in the history of the nation when they might expect such an intervention. The prophecy implied that, in times of perplexity and danger, God would raise up such a prophet. Such a time then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed to this, rather than to explicit prophecies of the Messiah, we may remark, (1.) that his main object was to show their guilt in having rejected him and put him to death, Acts 3:14,15. (2.) That in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for them still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah, Jn 1:21, 6:14, 7:40, Mt 21:11, Lk 4:24; and it has been shown, from the writings of the Jewish Rabbins, that they believed the Messiah would be the greatest of the prophets, even greater than Moses. Jn 1:21. The Lord your God. In the Hebrew, "Jehovah, thy God." Raise up unto you. Appoint, or commission to come to you. Of your brethren. Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren, Heb 2:11,16,17. On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions. Like unto me. Not in all things, but only in the point which was under discussion. He was to resemble him in being able to make known to them the will of God, and thus preventing the necessity of looking to other teachers. The idea of resemblance between Moses and the prophet is not very strictly expressed in the Greek, except in the mere circumstance of being raised up. God shall raise up to you a prophet, as he has raised up me --ωςεμε. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it farther than to the fact that both were raised up by God to communicate his will to the Jewish people; and therefore one should be heard as well as the other. Him shall ye hear. That is, him shall you obey, or you shall receive his instructions as a communication from God. In all things whatsoever, etc. These words are not quoted literally from the Hebrew, but they express the sense of what is said in De 18:15,18.Verse 23. And it shall come to pass. It shall be or shall occur. This is not the u

sual word rendered "it shall come to pass." It is a word commonly expressing futurity, but here it conveys the notion of obligation. In this verse Peter has not quoted the passage in Deuteronomy literally, but he has given the sense. Every soul. Every person, or individual. Soul is often put for the whole man by the Hebrews, Acts 7:14, Josh 10:28. Hear that prophet. That is, obey his instructions. He shall have authority to declare the will of God; and he that does not obey him refuses to obey God. Comp. Lk 10:16, Jn 13:20. Shall be destroyed. This quotation, is made according to the sense, and not literally. In the Hebrew the expression is, ( De 18:19,) "l will require it of him," i.e. I will hold him answerable, or responsible for it; I will punish him. This expression the LXX. have rendered by "I will take vengeance on him." The idea of the passage is, therefore, that God would punish the man that would not hear the prophet, without specifying the particular way in which it should be done. The usual mode of punishing such offences was by cutting the offender off from among the people, Ex 30:33, 12:15,19; 31:14; Nu 15:31, 19:13, Lev 7:20,21,25,27, etc. The sense is, that he should be punished in the usual manner; i.e. by excision, or by being destroyed from among the people. The word translated shall be destroyed means, properly, to exterminate; wholly to devote to ruin, as of a wicked people, a wicked man whose life is taken, etc. To be destroyed from among the people means, however, to be excommunicated, or to be deprived of the privileges of a people. Among the Jews this was probably the most severe punishment, that could be inflicted. It involved the idea of being cut off from the privileges of sacrifice and worship in the temple and in the synagogue, etc., and of being regarded as a heathen and an outcast. The idea which Peter expressed here, was that the Jews had exposed themselves to the severest punishment in rejecting and crucifying the Lord Jesus, and that they should, therefore, repent of this great sin, and seek for mercy. The same remark is applicable still to men. The Scriptures abundantly declare the truth, that if sinners will not hear the Lord Jesus, they shall be destroyed. And it becomes each individual to inquire with honesty whether he listens to his instructions, and obeys his law, or whether he is rejecting him and following the devices and desires of his own heart. (*) "soul" "every one"Verse 24. All the prophets. That is, the prophets in general. It may be said of t

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.

These days - The days of the Messiah.

he prophets generally, or of all of them, that they have foretold these things. This expression is not to be pressed as if we were to look for distinct predictions of the Messiah in each one of the prophets. The use of language does not require so strict an interpretation. From Samuel. In the previous verse, ( Acts 3:22,) Moses was mentioned as the first in order. The next in order was Samuel. The same mention of Moses and Samuel occurs in Ps 99:6. The reason why Samuel is mentioned here is, probably, that he was the first prophet after Moses who recorded a prediction respecting the times of the Messiah. The Jews, in their divisions of the books of the Old Testament, reckoned the book of Joshua as the first of the prophets. But in Joshua and Judges there does not occur any distinct prediction of the Messiah. The prophecy in Samuel, to which Peter probably had reference, is in 2Sam 7:16. From the time of Moses to Samuel, also, it is probable that no prophet arose. God was consulted by Urim and Thummim, ( Ex 28:30, Nu 27:21 ); and consequently no extraordinary messenger was sent to instruct the nation. As many as have spoken. Whosoever has declared the will of God. This is to be taken in a general sense. The meaning is, that the prophets had concurred in foretelling these days. They not merely concurred in foretelling a happy future period, but they foretold distinctly the very things which had actually occurred respecting Jesus of Nazareth; and the Jews, therefore, should listen to the voice of their own prophets.Verse 25. Ye are the children of the prophets. Greek, "�e are the sons of the prop

hets." The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples, pupils, followers. They professed to follow the prophets as their teachers and guides. Teachers among the Jews were often spoken of under the appellation of fathers, and disciples as sons, Mt 12:27. Mt 1:1. As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah. And of the covenant. Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word "sons" was often thus used to denote those to whom any favour appertained, whether by inheritance, or in any other way. Thus, Mt 8:12, "the children (sons) of the kingdom." Jn 17:12: "The son of perdition." The word covenant denotes, properly, a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment; not that man had any right to reject any of the terms or stipulations. As man has no such right--as he is bound to receive all that his Maker proposes--so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in Gen 22:18, 12:3. In thy seed. Thy posterity. See Rom 4:13,16. This promise, the apostle Paul affirms, had express reference to the Messiah, Gal 3:16. The word seed is used sometimes to denote an individual, Gen 4:25 and the apostle Gal 3:16 affirms that there was special reference to Christ in the promise made to Abraham. All the kindreds. The word translated kindreds πατριαι denotes those who have a common father or ancestor, and is applied to families. It is also referred to those larger communities which descended from the same ancestor, and thus refers to nations, Eph 3:15. Here it evidently refers to all nations. Be blessed. Be made happy. (a) "are the children" Rom 9:4, 15:8 (*) "children" "sons" (b) "in thy seed" Gen 22:18 Verse 26. Unto you first. To you who are Jews. This was the direction that the gospel sho

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. Gen 12:3 .

uld be first preached to the Jews, beginning at Jerusalem, Lk 24:47. Jesus himself also confined his ministry entirely to the Jews. Having raised up. This expression does not refer to his having raised him from the dead, but is used in the same sense as in Acts 3:22, where God promised that he would raise up a prophet, and send him to teach the people. Peter means that God had appointed his Son Jesus, or had commissioned him to go and preach to the people to turn them away from their sins. To bless you. To make you happy; to fulfil the promise made to Abraham. In turning away. That is, by his preaching, example, death, etc. The highest blessing that can be conferred on men is to be turned from sin. It is the source of all woes; and if men are turned from that, they will be happy. Christ blesses no one in sin, or while loving sin, but by turning them from sin. This was the object which he had in view in coming, Isa 59:20, Mt 1:21. The design of Peter in these remarks was to show them that the Messiah had come, and that now they might look for happiness, pardon, and mercy through him. As the Jews might, so may all; and as Jesus while living sought to turn away men from their sins, so he does still, and still designs to bless all nations by the gospel which he had himself preached, and to establish which he died. All may therefore come and be blessed; and all may rejoice in the prospect that these blessings shall yet be bestowed on all the kindreds of the earth. May the happy day soon come! (c) "Unto you first" Mt 10:5, Lk 24:47 (d) "turning away every one" Isa 59:20, Tit 2:11-14

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