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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Acts 3 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/acts/3.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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They were probably about the same age (the idea that Peter was some years older than John rests mainly on the pictures which artists have drawn from their imagination, and has no evidence in Scripture), and had been friends from their youth upward. They had been partners as fishermen on the Sea of Galilee (<a href="/luke/5-10.htm" title="And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said to Simon, Fear not; from now on you shall catch men.">Luke 5:10</a>). They had been sharers in looking for the consolation of Israel, and had together received the baptism of John (<a href="/john/1-41.htm" title="He first finds his own brother Simon, and said to him, We have found the Messias, which is, being interpreted, the Christ.">John 1:41</a>). John and Andrew had striven which should be the first to tell Peter that they had found the Christ (<a href="/john/1-41.htm" title="He first finds his own brother Simon, and said to him, We have found the Messias, which is, being interpreted, the Christ.">John 1:41</a>). The two had been sent together to prepare for the Passover (<a href="/luke/22-8.htm" title="And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.">Luke 22:8</a>). John takes Peter into the palace of the high priest (<a href="/john/18-16.htm" title="But Peter stood at the door without. Then went out that other disciple, which was known to the high priest, and spoke to her that kept the door, and brought in Peter.">John 18:16</a>), and though he must have witnessed his denials is not estranged from him. It is to John that Peter turns for comfort after his fall, and with him he comes to the sepulchre on the morning of the Resurrection (<a href="/john/20-6.htm" title="Then comes Simon Peter following him, and went into the sepulcher, and sees the linen clothes lie,">John 20:6</a>). The eager affection which, now more strongly than ever, bound the two together is seen in Peter’s question, “Lord, and what shall this man do?” (<a href="/john/21-21.htm" title="Peter seeing him said to Jesus, Lord, and what shall this man do?">John 21:21</a>); and now they are again sharers in action and in heart, in teaching and in worship. Passing rivalries there may have been, disputes which was the greatest, prayers for places on the right hand and the left (<a href="/matthew/20-20.htm" title="Then came to him the mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him.">Matthew 20:20</a>; <a href="/mark/10-35.htm" title="And James and John, the sons of Zebedee, come to him, saying, Master, we would that you should do for us whatever we shall desire.">Mark 10:35</a>); but the idea maintained by Renan (<span class= "ital">Vie de Jésus, Introduction</span>)<span class= "ital">, </span>that St. John wrote his Gospel to exalt himself at the expense of Peter, must take its place among the <span class= "ital">delirantium somnia, </span>the morbid imaginations, of inventive interpretation. They appear in company again in the mission to Samaria (<a href="/acts/8-14.htm" title="Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John:">Acts 8:14</a>), and in recognising the work that had been done by Paul and Barnabas among the Gentiles (<a href="/galatians/2-9.htm" title="And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given to me, they gave to me and Barnabas the right hands of fellowship; that we should go to the heathen, and they to the circumcision.">Galatians 2:9</a>). When it was that they parted never to meet again, we have no record. No account is given as to the interval that had passed since the Day of Pentecost. Presumably the brief notice at the end of Acts 2 was meant to summarise a gradual progress, marked by no striking incidents, which may have gone on for several months. The absence of chronological <span class= "ital">data</span> in the Acts, as a book written by one who in the Gospel appears to lay stress on such matters (<a href="/luke/3-1.htm" title="Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,">Luke 3:1</a>; <a href="/luke/6-2.htm" title="And certain of the Pharisees said to them, Why do you that which is not lawful to do on the sabbath days?">Luke 6:2</a>), is somewhat remarkable. The most natural explanation is that he found the informants who supplied him with his facts somewhat uncertain on these points, and that, as a truthful historian, he would not invent dates.<p><span class= "bld">At the hour of prayer, being the ninth hour</span>—<span class= "ital">sc.</span>, 3 P.M., the hour of the evening sacrifice (Jos. <span class= "ital">Ant.</span> xiv. 4, § 3). The traditions of later Judaism had fixed the third, the sixth, and the ninth hours of each day as times for private prayer. Daniel’s practice of praying three times a day seems to imply a rule of the same kind, and <a href="/psalms/55-17.htm" title="Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.">Psalm 55:17</a> (“evening and morning and at noon will I pray”) carries the practice up to the time of David. “Seven times a day” was, perhaps, the rule of those who aimed at a life of higher devotion (<a href="/psalms/119-164.htm" title="Seven times a day do I praise you because of your righteous judgments.">Psalm 119:164</a>). Both practices passed into the usage of the Christian Church certainly as early as the second century, and probably therefore in the first. The <span class= "ital">three</span> hours were observed by many at Alexandria in the time of Clement (<span class= "ital">Strom, </span>vii. p. 722). The seven became the “canonical hours” of Western Christendom, the term first appearing in the Rule of St. Benedict (<span class= "ital">ob.</span> A.D. 542) and being used by Bede (A.D. 701).<p> <div class="versenum"><a href="/acts/3-2.htm">Acts 3:2</a></div><div class="verse">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;</div>(2) <span class= "bld">A certain man lame from his mother’s womb.</span>—The careful record of the duration of his suffering is more or less characteristic of St. Luke (<a href="/luke/9-33.htm" title="And it came to pass, as they departed from him, Peter said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for you, and one for Moses, and one for Elias: not knowing what he said.">Luke 9:33</a>; <a href="/luke/14-8.htm" title="When you are bidden of any man to a wedding, sit not down in the highest room; lest a more honorable man than you be bidden of him;">Luke 14:8</a>). The minuteness in this narrative suggests the thought that St. Luke’s informant may have been the cripple himself.<p><span class= "bld">Was carried.</span>—Better, <span class= "ital">was being carried.</span><p><span class= "bld">The gate of the temple which is called Beautiful.</span>—Literally, <span class= "ital">door, </span>though “gate” is used in <a href="/acts/3-10.htm" title="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 to him.">Acts 3:10</a>. No gate of this name is mentioned by other writers, but it was probably identical either (1) with the gate of Nicanor (<span class= "ital">so</span> called, according to one tradition, because the hand of the great enemy of Judah had been nailed to it as a trophy), which was the main eastern entrance of the inner court (Stanley’s <span class= "ital">Jewish Church, </span>iii. p. 323); or (2) the Susa gate, also on the eastern side, and named in memory of the old historical connection between Judah and Persia, leading into the outer court of the women. The latter was of fine Corinthian brass, so massive that twenty men were required to open or shut it (Jos. <span class= "ital">Wars, </span>v. 5, § 3).<p><span class= "bld">To ask alms of them that entered into the temple.</span>—The approaches of the Temple, like those of modern mosques, were commonly thronged with the blind, lame, and other mendicants. (Comp. <a href="/john/9-8.htm" title="The neighbors therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?">John 9:8</a>.) The practice was common at Constantinople in the time of Chrysostom, and has prevailed largely throughout Christendom.<p> <div class="versenum"><a href="/acts/3-4.htm">Acts 3:4</a></div><div class="verse">And Peter, fastening his eyes upon him with John, said, Look on us.</div>(4) <span class= "bld">Peter, fastening his eyes upon him . . .</span>—See Notes on <a href="/luke/4-20.htm" title="And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.">Luke 4:20</a>, <a href="/acts/1-10.htm" title="And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel;">Acts 1:10</a>, where the same characteristic word is used. The gaze was one which read character in the expression of the man’s face, and discerned that he had faith to be healed (<a href="/acts/3-16.htm" title="And his name through faith in his name has made this man strong, whom you see and know: yes, the faith which is by him has given him this perfect soundness in the presence of you all.">Acts 3:16</a>). And he, in his turn, was to look on them that he might read in their pitying looks, not only the wish to heal, but the consciousness of power to carry the wish into effect.<p> <div class="versenum"><a href="/acts/3-6.htm">Acts 3:6</a></div><div class="verse">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.</div>(6) <span class= "bld">Silver and gold have I none.</span>—The narrative of <a href="/acts/2-45.htm" title="And sold their possessions and goods, and parted them to all men, as every man had need.">Acts 2:45</a> shows that the Apostles were treasurers and stewards of the sums committed to their charge by the generous self-denial of the community. Either, therefore, we must assume that the words meant that they had no silver or gold with them at the time, or that, as almoners, they thought themselves bound to distribute what was thus given them in trust, for the benefit of members of the society of which they were officers and for them only. They, obeying their Lord’s commands (<a href="/matthew/10-9.htm" title="Provide neither gold, nor silver, nor brass in your purses,">Matthew 10:9</a>), had no money that they could call their own to give to those that asked them. But they could give more than money.<p><span class= "bld">In the name of Jesus Christ of Nazareth . . . .</span>—The full trust with which the words were spoken was in part a simple act of faith in their Master’s promise (<a href="/mark/16-18.htm" title="They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.">Mark 16:18</a>), in part the result of a past experience in the exercise of like powers (<a href="/mark/6-13.htm" title="And they cast out many devils, and anointed with oil many that were sick, and healed them.">Mark 6:13</a>). And the Name in which they spoke could hardly have been a new name to the cripple. Among the beggars at the Temple-gate there had once been the blind man who received his sight at the pool of Siloam (<a href="/context/john/9-7.htm" title="And said to him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.">John 9:7-8</a>). The healing of the cripple at Bethesda (<a href="/john/5-2.htm" title="Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.">John 5:2</a>; <a href="/john/5-14.htm" title="Afterward Jesus finds him in the temple, and said to him, Behold, you are made whole: sin no more, lest a worse thing come to you.">John 5:14</a>) could scarcely have been unknown to the sufferer from a like infirmity. What made the call to rise and walk a test of faith was that, but a few weeks before, that Name had been seen on the superscription over the cross on which He who bore it had been condemned to die as one that deceived the people (<a href="/john/7-12.htm" title="And there was much murmuring among the people concerning him: for some said, He is a good man: others said, No; but he deceives the people.">John 7:12</a>).<p> <div class="versenum"><a href="/acts/3-7.htm">Acts 3:7</a></div><div class="verse">And he took him by the right hand, and lifted <i>him</i> up: and immediately his feet and ancle bones received strength.</div>(7) <span class= "bld">His feet.</span>—Better, <span class= "ital">his soles.</span> The precision with which the process is described is characteristic of the medical historian. Both this term and the “ankle bones” employed are more or less technical, as is also the word rendered “received strength,” literally, <span class= "ital">were consolidated, </span>the flaccid tissues and muscles being rendered firm and vigorous.<p> <div class="versenum"><a href="/acts/3-8.htm">Acts 3:8</a></div><div class="verse">And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.</div>(8) <span class= "bld">And he leaping up stood.</span>—The verb is a compound form of that in the LXX. version of <a href="/isaiah/35-6.htm" title="Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.">Isaiah 35:6</a>—“The lame shall leap as a hart.” First there was the upward leap in the new consciousness of power; then the successful effort to stand for the first time in his life; then he “began to walk,” and went on step by step; then the two-fold mode of motion, what to others was the normal act of walking, alternating with the leaps of an exuberant joy. And so “he entered with them into the Temple,” <span class= "ital">i.e., </span>into the Court of Women, upon which the Beautiful Gate opened. At this hour, the hour of the evening sacrifice, it would be naturally filled with worshippers.<p> <div class="versenum"><a href="/acts/3-10.htm">Acts 3:10</a></div><div class="verse">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.</div>(10) <span class= "bld">They knew.</span>—Better, <span class= "ital">they recognised him that it was he.</span><p> <div class="versenum"><a href="/acts/3-11.htm">Acts 3:11</a></div><div class="verse">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.</div>(11) <span class= "bld">In the porch that is called Solomon’s.</span>—The porch—or better, <span class= "ital">portico</span> or <span class= "ital">cloister</span>—was outside the Temple, on the eastern side. It consisted, in the Herodian Temple, of a double row of Corinthian columns, about thirty-seven feet high, and received its name as having been in part constructed, when the Temple was rebuilt by Zerubbabel, with the fragments of the older edifice. The people tried to persuade Herod Agrippa the First to pull it down and rebuild it, but he shrank from the risk and cost of such an undertaking (Jos. <span class= "ital">Ant.</span> xx. 9, § 7). It was, like the porticos in all Greek cities, a favourite place of resort, especially as facing the morning sun in winter. (See Note on <a href="/john/10-23.htm" title="And Jesus walked in the temple in Solomon's porch.">John 10:23</a>.) The memory of what had then been the result of their Master’s teaching must have been fresh in the minds of the two disciples. Then the people had complained of being kept in suspense as to whether Jesus claimed to be the Christ, and, when He spoke of being One with the Father, had taken up stones to stone Him (<a href="/context/john/10-31.htm" title="Then the Jews took up stones again to stone him.">John 10:31-33</a>). Now they were to hear His name as Holy and Just, as “the Servant of Jehovah,” as the very Christ (<a href="/context/acts/3-13.htm" title="The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Son Jesus; whom you delivered up, and denied him in the presence of Pilate, when he was determined to let him go.">Acts 3:13-14</a>; <a href="/acts/3-18.htm" title="But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he has so fulfilled.">Acts 3:18</a>).<p> <div class="versenum"><a href="/acts/3-12.htm">Acts 3:12</a></div><div class="verse">And when Peter saw <i>it</i>, 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?</div>(12) <span class= "bld">Why look ye so earnestly on us?</span>—The verb is the same as that in <a href="/acts/3-4.htm" title="And Peter, fastening his eyes on him with John, said, Look on us.">Acts 3:4</a>. The pronoun stands emphatically at the beginning of the verse—<span class= "ital">Why is it on us that ye gaze?</span><p><span class= "bld">As though by our own. . . . holiness. . . .</span>—Better, <span class= "ital">purity, </span>or <span class= "ital">devotion.</span> The words refer to what may be called the popular theory of miracles, that if a man were devout, <span class= "ital">i.e., </span>“a worshipper of God,” God would hear him (<a href="/john/9-31.htm" title="Now we know that God hears not sinners: but if any man be a worshipper of God, and does his will, him he hears.">John 9:31</a>). That theory might be true in itself generally, but the Apostle disclaims it in this special instance. No purity of his own would have availed, but for the Name, <span class= "ital">i.e., </span>the power, of Jesus of Nazareth.<p> <div class="versenum"><a href="/acts/3-13.htm">Acts 3:13</a></div><div class="verse">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 <i>him</i> go.</div>(13) <span class= "bld">The God of Abraham, and of Isaac, and of Jacob.</span>—Here again we have an echo of our Lord’s teaching. That Name had been uttered in the precincts of the Temple, not improbably in the self-same portico, as part of our Lord’s constructive proof of the resurrection of the dead (<a href="/matthew/22-32.htm" title="I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.">Matthew 22:32</a>). Now it was heard again in connection with the witness borne by the Apostles that He Himself had risen. (See also Note on <a href="/acts/7-32.htm" title="Saying, I am the God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and dared not behold.">Acts 7:32</a>.)<p><span class= "bld">Hath glorified his Son Jesus.</span>—Better, <span class= "ital">Servant.</span> The word is that used throughout the later chanters of Isaiah for “the servant of Jehovah” (<a href="/isaiah/42-1.htm" title="Behold my servant, whom I uphold; my elect, in whom my soul delights; I have put my spirit on him: he shall bring forth judgment to the Gentiles.">Isaiah 42:1</a>; <a href="/isaiah/48-20.htm" title="Go you forth of Babylon, flee you from the Chaldeans, with a voice of singing declare you, tell this, utter it even to the end of the earth; say you, The LORD has redeemed his servant Jacob.">Isaiah 48:20</a>; <a href="/isaiah/52-13.htm" title="Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.">Isaiah 52:13</a>; <a href="/isaiah/53-11.htm" title="He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.">Isaiah 53:11</a>). It meets us again in <a href="/acts/3-26.htm" title="To you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.">Acts 3:26</a>; <a href="/acts/4-27.htm" title="For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,">Acts 4:27</a>; <a href="/acts/4-30.htm" title="By stretching forth your hand to heal; and that signs and wonders may be done by the name of your holy child Jesus.">Acts 4:30</a>, and as applied to Christ, is peculiar to the Acts, with the exception of the citation from Isaiah in <a href="/matthew/12-18.htm" title="Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit on him, and he shall show judgment to the Gentiles.">Matthew 12:18</a>. It is, therefore, more distinctive than “Son” would have been, and implies the general Messianic interpretation of the prophetic language in which it is so prominent.<p><span class= "bld">When he was determined.</span>—Better, <span class= "ital">when he had decided;</span> the word implying, not a purpose only, but a formal act, as in <a href="/luke/23-16.htm" title="I will therefore chastise him, and release him.">Luke 23:16</a>.<p> <div class="versenum"><a href="/acts/3-14.htm">Acts 3:14</a></div><div class="verse">But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;</div>(14) <span class= "bld">Ye denied the Holy One and the Just.</span>—The language, though startlingly new to the hearers, had been partially anticipated. It had been used of the Christ by the demoniacs (<a href="/mark/1-24.htm" title="Saying, Let us alone; what have we to do with you, you Jesus of Nazareth? are you come to destroy us? I know you who you are, the Holy One of God.">Mark 1:24</a>). The best MSS. give St. Peter’s confession in <a href="/john/6-69.htm" title="And we believe and are sure that you are that Christ, the Son of the living God.">John 6:69</a> in the form, “Thou art the Holy One of God.” Pilate’s wife, and Pilate himself, had borne their witness to Jesus as emphatically “Just” (<a href="/matthew/27-19.htm" title="When he was set down on the judgment seat, his wife sent to him, saying, Have you nothing to do with that just man: for I have suffered many things this day in a dream because of him.">Matthew 27:19</a>; <a href="/matthew/27-24.htm" title="When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see you to it.">Matthew 27:24</a>). It is interesting to note the recurrence of the word as applied to Christ in the writings of each of the Apostles who were now proclaiming it (<a href="/1_peter/3-18.htm" title="For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:">1Peter 3:18</a>; <a href="/1_john/2-1.htm" title="My little children, these things write I to you, that you sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:">1John 2:1</a>), yet more so to think of this as the result of their three years’ converse with their Master. To them He was emphatically, above all the sons of men that they had known, the Holy and the Righteous One.<p><span class= "bld">Desired a murderer to be granted unto you.</span>—The fact that Barabbas was a murderer as well as a robber is stated by St. Mark (<a href="/mark/15-7.htm" title="And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.">Mark 15:7</a>) and St. Luke (<a href="/luke/23-12.htm" title="And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.">Luke 23:12</a>) only.<p> <div class="versenum"><a href="/acts/3-15.htm">Acts 3:15</a></div><div class="verse">And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.</div>(15) <span class= "bld">And killed the Prince of life.</span>—The word translated “Prince” is applied to Christ here and in <a href="/acts/5-31.htm" title="Him has God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.">Acts 5:31</a>. In <a href="/hebrews/2-10.htm" title="For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.">Hebrews 2:10</a> we meet with it in “the <span class= "ital">Captain</span> of their salvation;” in <a href="/hebrews/12-2.htm" title="Looking to Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.">Hebrews 12:2</a>, in “the <span class= "ital">Author</span> and Finisher of our faith.” Its primary meaning, like that of prince (<span class= "ital">princeps</span>)<span class= "ital">, </span>is one who takes the lead—who is the originator of that to which the title is attached. The “Prince of life,” the “Captain of salvation,” is accordingly He who is the source from which life and salvation flow. In the LXX. of the Old Testament it is used for the “chieftains” or “princes” of Moab and the like (<a href="/numbers/13-3.htm" title="And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel.">Numbers 13:3</a>; <a href="/numbers/24-17.htm" title="I shall see him, but not now: I shall behold him, but not near: there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.">Numbers 24:17</a>).<p><span class= "bld">Whereof we are witnesses.</span>—St. Peter falls back, as in <a href="/acts/2-32.htm" title="This Jesus has God raised up, whereof we all are witnesses.">Acts 2:32</a> (where see Note), on this attestation to the one central fact.<p> <div class="versenum"><a href="/acts/3-16.htm">Acts 3:16</a></div><div class="verse">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.</div>(16) <span class= "bld">His name through faith in his name.</span>—We have, in technical language, the efficient cause distinguished from the indispensable condition of its action. The Name did not work as a formula of incantation; it required, on the part both of the worker and the receiver, faith in that which the Name represented, the manifestation of the Father through the Son.<p><span class= "bld">Hath made this</span> <span class= "bld">man strong.</span>—The verb is the same as that which had been used in <a href="/acts/3-7.htm" title="And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.">Acts 3:7</a> of the “feet and ankle-bones.” It was Jesus who had given them that new firmness.<p><span class= "bld">The faith which is by him.</span>—The causation of the miracle is carried yet another step backward. The faith which was alike in the healer and in the man healed was itself wrought in each by the power of Christ. The man was first a willing recipient of that faith spiritually, and then was in a state that made him worthy to be a recipient also of the bodily restoration.<p><span class= "bld">This perfect soundness.</span>—Literally, <span class= "ital">this completeness.</span> This is the only passage in the New Testament in which the word occurs. The cognate adjective is found in the “whole” of <a href="/1_thessalonians/5-23.htm" title="And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ.">1Thessalonians 5:23</a>; the “complete” of <a href="/james/1-4.htm" title="But let patience have her perfect work, that you may be perfect and entire, wanting nothing.">James 1:4</a>.<p> <div class="versenum"><a href="/acts/3-17.htm">Acts 3:17</a></div><div class="verse">And now, brethren, I wot that through ignorance ye did <i>it</i>, as <i>did</i> also your rulers.</div>(17) <span class= "bld">I wot that through ignorance ye did it.</span>—The Rhemish is the only version which substitutes “I know” for the now obsolete “I wot.” St. Peter’s treatment of the relation of “ignorance” to “guilt” is in exact agreement with St. Paul’s, both in his judgment of his own past offences (<a href="/1_timothy/6-13.htm" title="I give you charge in the sight of God, who vivifies all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;">1Timothy 6:13</a>) and in that which he passed on the Gentile world (Acts xvii 30). Men were ignorant where they might have known, if they had not allowed prejudice and passion to over-power the witness borne by reason and conscience. Their ignorance was not invincible, and therefore they needed to repent of what they had done in the times of that ignorance. But because it was ignorance, repentance was not impossible. Even the people and rulers of Israel, though their sin was greater, came within the range of the prayer, offered in the first instance for the Roman soldiers: “Father, forgive them, for they know not what they do.” (See Note on <a href="/luke/23-34.htm" title="Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.">Luke 23:34</a>.)<p> <div class="versenum"><a href="/acts/3-18.htm">Acts 3:18</a></div><div class="verse">But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.</div>(18) <span class= "bld">Those things, which God before had shewed.</span>—As in <a href="/acts/1-16.htm" title="Men and brothers, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spoke before concerning Judas, which was guide to them that took Jesus.">Acts 1:16</a>; <a href="/acts/2-23.htm" title="Him, being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain:">Acts 2:23</a>, we have again an echo of the method of prophetic interpretation which the Apostles had learnt from their Lord.<p> <div class="versenum"><a href="/acts/3-19.htm">Acts 3:19</a></div><div class="verse">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;</div>(19) <span class= "bld">Repent ye therefore, and be converted.</span>—The latter word, though occurring both in the Gospels and Epistles, is yet pre-eminently characteristic of the Acts, in which it occurs eleven times, and, with one exception, always in its higher spiritual sense. The use of the middle voice for “be converted,” gives the word the same force as in the “turn yourselves” of the older prophets (<a href="/ezekiel/14-6.htm" title="Therefore say to the house of Israel, Thus said the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.">Ezekiel 14:6</a>; <a href="/ezekiel/18-30.htm" title="Therefore I will judge you, O house of Israel, every one according to his ways, said the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.">Ezekiel 18:30</a>; <a href="/ezekiel/18-32.htm" title="For I have no pleasure in the death of him that dies, said the Lord GOD: why turn yourselves, and live you.">Ezekiel 18:32</a>).<p><span class= "bld">That your sins may be blotted out.</span>—This is the only passage in which the verb is directly connected with sins. The image that underlies the words (as in <a href="/colossians/2-14.htm" title=" Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;">Colossians 2:14</a>) is that of an indictment which catalogues the sins of the penitent, and which the pardoning love of the Father cancels. The word and the thought are found in <a href="/psalms/51-10.htm" title="Create in me a clean heart, O God; and renew a right spirit within me.">Psalm 51:10</a>; <a href="/isaiah/43-25.htm" title="I, even I, am he that blots out your transgressions for my own sake, and will not remember your sins.">Isaiah 43:25</a>.<p><span class= "bld">When the times of refreshing shall come.</span>—Better, “<span class= "ital">that so</span> the times of refreshing may come.” The Greek conjunction never has the force of “when.” The thought is that again expressed both by St. Peter (<a href="/2_peter/3-12.htm" title="Looking for and hastening to the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?">2Peter 3:12</a>) and by St. Paul (<a href="/context/romans/11-25.htm" title="For I would not, brothers, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.">Romans 11:25-27</a>); that the conversion of sinners, especially the conversion of Israel, will have a power to accelerate the fulfilment of God’s purposes, and, therefore, the coming of His kingdom in its completeness. The word for “refreshing” is not found elsewhere in the New Testament, but the cognate verb meets us in <a href="/2_timothy/1-16.htm" title="The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:">2Timothy 1:16</a>. In the Greek version of <a href="/exodus/8-15.htm" title="But when Pharaoh saw that there was respite, he hardened his heart, and listened not to them; as the LORD had said.">Exodus 8:15</a>, it stands where we have “respite.” The “times of refreshing” are distinguished from the “restitution of all things” of <a href="/acts/3-21.htm" title="Whom the heaven must receive until the times of restitution of all things, which God has spoken by the mouth of all his holy prophets since the world began.">Acts 3:21</a>, and would seem to be, as it were, the gracious preludes of that great consummation. The souls of the weary would be quickened as by the fresh breeze of morning; the fire of persecution assuaged as by “a moist whistling wind” (Song of the Three Children, <a href="/acts/3-24.htm" title="Yes, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.">Acts 3:24</a>). Israel, as a nation, did not repent, and therefore hatred and strife went on to the bitter end without refreshment. For every church, or nation, or family, those “times of refreshing” come as the sequel of a true conversion, and prepare the way for a more complete restoration.<p> <div class="versenum"><a href="/acts/3-20.htm">Acts 3:20</a></div><div class="verse">And he shall send Jesus Christ, which before was preached unto you:</div>(20) <span class= "bld">And he shall send Jesus Christ.</span>—Better, as before, <span class= "ital">and that He may send.</span><p><span class= "bld">Which before was preached unto you.</span>—The better MSS. have, <span class= "ital">which was fore-appointed, </span>or <span class= "ital">fore-ordained</span>,<span class= "ital"> for you</span>.<p> <div class="versenum"><a href="/acts/3-21.htm">Acts 3:21</a></div><div class="verse">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.</div>(21) <span class= "bld">Whom the heaven must receive.</span>—The words have a pregnant force: “must receive and keep.”<p><span class= "bld">Until the times of restitution of all things.</span>—The “times” seem distinguished from the “seasons” as more permanent. This is the only passage in which the word translated “restitution” is found in the New Testament; nor is it found in the LXX. version of the Old. Etymologically, it conveys the thought of restoration to an earlier and better state, rather than that of simple consummation or completion, which the immediate context seems, in some measure, to suggest. It finds an interesting parallel in the “new heavens and new earth”—involving, as they do, a restoration of all things to their true order—of <a href="/2_peter/3-13.htm" title="Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwells righteousness.">2Peter 3:13</a>. It does not necessarily involve, as some have thought, the final salvation of all men, but it does express the idea of a state in which “righteousness,” and not “sin,” shall have dominion over a redeemed and new created world; and that idea suggests a wider hope as to the possibilities of growth in wisdom and holiness, or even of repentance and conversion, in the unseen world than that with which Christendom has too often been content. The corresponding verb is found in the words, “Elias truly shall come first, and <span class= "ital">restore</span> all things” (see Note on <a href="/matthew/17-11.htm" title="And Jesus answered and said to them, Elias truly shall first come, and restore all things.">Matthew 17:11</a>); and St. Peter’s words may well be looked on as an echo of that teaching, and so as an undesigned coincidence testifying to the truth of St. Matthew’s record.<p><span class= "bld">Which God hath spoken by the mouth of all his holy prophets.</span>—The relative, if we take the meaning given above, must be referred to the “times,” not to “things.” The words, compared with <a href="/2_peter/1-21.htm" title="For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost.">2Peter 1:21</a>, are, as it were, the utterance of a profound dogmatic truth. The prophets spake as “they were moved by the Holy Ghost”; but He who spake by them was nothing less than God.<p><span class= "bld">Since the</span> <span class= "bld">world began.</span>—Literally, <span class= "ital">from the age</span>—<span class= "ital">i.e., </span>from its earliest point. The words take in the promises to Adam (<a href="/genesis/3-15.htm" title="And I will put enmity between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel.">Genesis 3:15</a>) and Abraham (<a href="/genesis/22-18.htm" title="And in your seed shall all the nations of the earth be blessed; because you have obeyed my voice.">Genesis 22:18</a>). See Note on <a href="/luke/1-70.htm" title="As he spoke by the mouth of his holy prophets, which have been since the world began:">Luke 1:70</a>, of which St. Peter’s words are as an echo.<p> <div class="versenum"><a href="/acts/3-22.htm">Acts 3:22</a></div><div class="verse">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.</div>(22) <span class= "bld">For Moses truly said unto the fathers.</span>—Better, <span class= "ital">For Moses indeed said, </span>the word being one of the common conjunctions, and not the adverb which means “truthfully.” The appeal is made to Moses in his two-fold character as lawgiver and prophet. As the words stand, taken with their context, they seem to point to the appearance of a succession of true prophets as contrasted with the diviners of <a href="/deuteronomy/18-14.htm" title="For these nations, which you shall possess, listened to observers of times, and to diviners: but as for you, the LORD your God has not suffered you so to do.">Deuteronomy 18:14</a>; and, even with St. Peter’s interpretation before us, we may well admit those prophets as primary and partial fulfilments of them. But the words had naturally fixed the minds of men on the coming of some one great prophet who should excel all others, and we find traces of that expectation in the question put to the Baptist, “Art thou the prophet?” (<a href="/john/1-21.htm" title="And they asked him, What then? Are you Elias? And he said, I am not. Are you that prophet? And he answered, No.">John 1:21</a>; <a href="/john/1-25.htm" title="And they asked him, and said to him, Why baptize you then, if you be not that Christ, nor Elias, neither that prophet?">John 1:25</a>.) None that came between Moses and Jesus had been “like unto the former,” as marking a new epoch, the channel of a new revelation, the giver of a new law.<p><span class= "bld">In all things whatsoever he shall say unto you.</span>—The words are inserted by St. Peter as a parenthesis in the actual quotation, and suggest the thought of a quotation from memory.<p> <div class="versenum"><a href="/acts/3-23.htm">Acts 3:23</a></div><div class="verse">And it shall come to pass, <i>that</i> every soul, which will not hear that prophet, shall be destroyed from among the people.</div>(23) <span class= "bld">Shall be destroyed from among the people.</span>—The original has it, “I will require it of him” (<a href="/deuteronomy/18-19.htm" title="And it shall come to pass, that whoever will not listen to my words which he shall speak in my name, I will require it of him.">Deuteronomy 18:19</a>). The words which St. Peter substitutes are as an echo of a familiar phrase which occurs in <a href="/exodus/12-15.htm" title="Seven days shall you eat unleavened bread; even the first day you shall put away leaven out of your houses: for whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.">Exodus 12:15</a>; <a href="/exodus/12-19.htm" title="Seven days shall there be no leaven found in your houses: for whoever eats that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.">Exodus 12:19</a>; <a href="/leviticus/17-4.htm" title="And brings it not to the door of the tabernacle of the congregation, to offer an offering to the LORD before the tabernacle of the LORD; blood shall be imputed to that man; he has shed blood; and that man shall be cut off from among his people:">Leviticus 17:4</a>; <a href="/leviticus/17-9.htm" title="And brings it not to the door of the tabernacle of the congregation, to offer it to the LORD; even that man shall be cut off from among his people.">Leviticus 17:9</a>, <span class= "ital">et al.</span> This, again, looks like a citation freely made.<p> <div class="versenum"><a href="/acts/3-24.htm">Acts 3:24</a></div><div class="verse">Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.</div>(24) <span class= "bld">All the prophets from Samuel.</span>—Samuel <span class= "ital">is</span> named, both as being the founder of the school of the prophets, and so the representative of the “goodly fellowship,” and as having uttered one of the earliest of what were regarded as the distinctively Messianic predictions (<a href="/context/2_samuel/7-13.htm" title="He shall build an house for my name, and I will establish the throne of his kingdom for ever.">2Samuel 7:13-14</a>; <a href="/hebrews/1-5.htm" title="For to which of the angels said he at any time, You are my Son, this day have I begotten you? And again, I will be to him a Father, and he shall be to me a Son?">Hebrews 1:5</a>).<p> <div class="versenum"><a href="/acts/3-25.htm">Acts 3:25</a></div><div class="verse">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.</div>(25) <span class= "bld">And of the covenant</span>. . . .—It is a significant indication of the unity of apostolic teaching, which it was St. Luke’s aim to bring before his readers, that St. Peter thus refers chiefly to the covenant made with Abraham (<a href="/genesis/12-3.htm" title="And I will bless them that bless you, and curse him that curses you: and in you shall all families of the earth be blessed.">Genesis 12:3</a>), with as full an emphasis as St. Paul does when he had learnt to see that it implicitly involved the calling of the Gentiles into the kingdom of Christ (<a href="/galatians/3-8.htm" title="And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In you shall all nations be blessed.">Galatians 3:8</a>.).<p> <div class="versenum"><a href="/acts/3-26.htm">Acts 3:26</a></div><div class="verse">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.</div>(26) <span class= "bld">Unto you first</span>. . . .—Here again we note, even in the very turn of the phrase as well as of the thought, an agreement with St. Paul’s formula of the purpose of God being manifested “to the Jew first, and also to the Gentile” (<a href="/acts/13-46.htm" title="Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing you put it from you, and judge yourselves unworthy of everlasting life, see, we turn to the Gentiles.">Acts 13:46</a>; <a href="/romans/1-16.htm" title="For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believes; to the Jew first, and also to the Greek.">Romans 1:16</a>; <a href="/context/romans/2-9.htm" title="Tribulation and anguish, on every soul of man that does evil, of the Jew first, and also of the Gentile;">Romans 2:9-10</a>). St. Peter does not as yet know the conditions under which the gospel will be preached to the heathen; but his words imply a distinct perception that there was a call to preach to them.<p><span class= "bld">His Son Jesus.</span>—Better, as before, <span class= "ital">Servant.</span> (See Note on <a href="/acts/3-13.htm" title="The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Son Jesus; whom you delivered up, and denied him in the presence of Pilate, when he was determined to let him go.">Acts 3:13</a>.)<p><span class= "bld">Sent him to bless you.</span>—The Greek structure gives the present participle where the English has the infinitive, <span class= "ital">sent Him as in the act of blessing.</span> The verb which strictly and commonly expresses a spoken benediction is here used in a secondary sense, as conveying the reality of blessedness. And the blessing is found, not in mere exemption from punishment, not even in pardon and reconciliation, but in a change of heart, in “turning each man from his <span class= "ital">wickednesses.”</span> The plural of the abstract noun implies, as in <a href="/mark/7-22.htm" title="Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:">Mark 7:22</a>, all the many concrete forms in which man’s wickedness could show itself.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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