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.
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 shewed 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.
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2 And G2532 a certain G5100 man G435 lame G5225 G5560 from G1537 his G846 mother's G3384 womb G2836 was carried, G941 whom G3739 they laid G5087 daily G2250 G2596 at G4314 the gate G2374 of the temple G2411 which G3588 is called G3004 Beautiful, G5611 to ask G154 alms G1654 of G3844 them that entered G1531 into G1519 the temple; G2411
3 Who G3739 seeing G1492 Peter G4074 and G2532 John G2491 about G3195 to go G1524 into G1519 the temple G2411 asked G2065 G2983 an alms. G1654
4 And G1161 Peter, G4074 fastening his eyes G816 upon G1519 him G846 with G4862 John, G2491 said, G2036 Look G991 on G1519 us. G2248
5 And G1161 he gave heed G1907 unto them, G846 expecting G4328 to receive G2983 something G5100 of G3844 them. G846
6 Then G1161 Peter G4074 said, G2036 Silver G694 and G2532 gold G5553 have G5225 I G3427 none; G3756 but G1161 such as G3739 G5124 I have G2192 give I G1325 thee: G4671 In G1722 the name G3686 of Jesus G2424 Christ G5547 of Nazareth G3480 rise up G1453 and G2532 walk. G4043
7 And G2532 he took G4084 him G846 by the right G1188 hand, G5495 and lifted him up: G1453 and G1161 immediately G3916 his G846 feet G939 and G2532 ankle bones G4974 received strength. G4732
8 And G2532 he leaping up G1814 stood, G2476 and G2532 walked, G4043 and G2532 entered G1525 with G4862 them G846 into G1519 the temple, G2411 walking, G4043 and G2532 leaping, G242 and G2532 praising G134 God. G2316
9 And G2532 all G3956 the people G2992 saw G1492 him G846 walking G4043 and G2532 praising G134 God: G2316
10 And G5037 they knew G1921 that G3754 it G846 was G2258 he G3778 which G3588 sat G2521 for G4314 alms G1654 at G1909 the Beautiful G5611 gate G4439 of the temple: G2411 and G2532 they were filled G4130 with wonder G2285 and G2532 amazement G1611 at G1909 that which had happened G4819 unto him. G846
11 And G1161 as the lame man G5560 which was healed G2390 held G2902 Peter G4074 and G2532 John, G2491 all G3956 the people G2992 ran together G4936 unto G4314 them G846 in G1909 the porch G4745 that is called G2564 Solomon's, G4672 greatly wondering. G1569
12 And G1161 when Peter G4074 saw G1492 it, he answered G611 unto G4314 the people, G2992 Ye men G435 of Israel, G2475 why G5101 marvel ye G2296 at G1909 this? G5129 or G2228 why G5101 look ye so earnestly G816 on us, G2254 as though G5613 by our own G2398 power G1411 or G2228 holiness G2150 we had made G4160 this man G846 to walk? G4043
13 The God G2316 of Abraham, G11 and G2532 of Isaac, G2464 and G2532 of Jacob, G2384 the God G2316 of our G2257 fathers, G3962 hath glorified G1392 his G846 Son G3816 Jesus; G2424 whom G3739 ye G5210 delivered up, G3860 and G2532 denied G720 him G846 in G2596 the presence G4383 of Pilate, G4091 when he was determined G2919 to let G630 him G1565 go. G630
14 But G1161 ye G5210 denied G720 the Holy One G40 and G2532 the Just, G1342 and G2532 desired G154 a murderer G5406 G435 to be granted G5483 unto you; G5213
15 And G1161 killed G615 the Prince G747 of life, G2222 whom G3739 God G2316 hath raised G1453 from G1537 the dead; G3498 whereof G3739 we G2249 are G2070 witnesses. G3144
16 And G2532 his G846 name G3686 through G1909 faith G4102 in his G846 name G3686 hath made G4732 this man G5026 strong, G4732 whom G3739 ye see G2334 and G2532 know: G1492 yea, G2532 the faith G4102 which is G1325 by G1223 him G846 hath given G1325 him G846 this G5126 perfect soundness G3647 in the presence G561 of you G5216 all. G3956
17 And G2532 now, G3568 brethren, G80 I wot G1492 that G3754 through G2596 ignorance G52 ye did G4238 it, as G5618 did also G2532 your G5216 rulers. G758
18 But G1161 those things, which G3739 God G2316 before had shewed G4293 by G1223 the mouth G4750 of all G3956 his G846 prophets, G4396 that Christ G5547 should suffer, G3958 he hath G4137 so G3779 fulfilled. G4137
19 Repent ye G3340 therefore, G3767 and G2532 be converted, G1994 that G1519 your G5216 sins G266 may be blotted out, G1813 when G3704 the times G2540 of refreshing G403 shall come G302 G2064 from G575 the presence G4383 of the Lord; G2962
20 And G2532 he shall send G649 Jesus G2424 Christ, G5547 which before was preached G4296 unto you: G5213
21 Whom G3739 the heaven G3772 G3303 must G1163 receive G1209 until G891 the times G5550 of restitution G605 of all things, G3956 which G3739 God G2316 hath spoken G2980 by G1223 the mouth G4750 of all G3956 his G846 holy G40 prophets G4396 since G575 the world began. G165
22 For G1063 Moses G3475 truly G3303 said G2036 unto G4314 the fathers, G3962 G3754 A prophet G4396 shall G450 the Lord G2962 your G5216 God G2316 raise up G450 unto you G5213 of G1537 your G5216 brethren, G80 like G5613 unto me; G1691 him G846 shall ye hear G191 in G2596 all things G3956 whatsoever G3745 G302 he shall say G2980 unto G4314 you. G5209
23 And G1161 it shall come to pass, G2071 that every G3956 soul, G5590 which G3748 G302 will G191 not G3361 hear G191 that G1565 prophet, G4396 shall be destroyed G1842 from among G1537 the people. G2992
24 Yea, G2532 and G1161 all G3956 the prophets G4396 from G575 Samuel G4545 and G2532 those that follow after, G2517 as many as G3745 have spoken, G2980 have G4293 likewise G2532 foretold G4293 of these G5025 days. G2250
25 Ye G5210 are G2075 the children G5207 of the prophets, G4396 and G2532 of the covenant G1242 which G3739 God G2316 made G1303 with G4314 our G2257 fathers, G3962 saying G3004 unto G4314 Abraham, G11 And G2532 in thy G4675 seed G4690 shall G1757 all G3956 the kindreds G3965 of the earth G1093 be blessed. G1757
26 Unto you G5213 first G4412 God, G2316 having raised up G450 his G846 Son G3816 Jesus, G2424 sent G649 him G846 to bless G2127 you, G5209 in G1722 turning away G654 every one G1538 of you G5216 from G575 his iniquities. G4189
1 Now Peter and John were going up into the temple at the hour of prayer, `being' the ninth `hour'.
2 And a certain man that was lame from his mother's womb was carried, whom they laid daily at the door 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 to receive 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 from them.
6 But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk.
7 And he took him by the right hand, and raised him up: and immediately his feet and his ankle-bones received strength.
8 And leaping up, he stood, and began to walk; and he 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 took knowledge of him, that it was he that 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 he held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.
12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk?
13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him.
14 But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you,
15 and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.
16 And by faith in his name hath his name made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all.
17 And now, brethren, I know that in ignorance ye did it, as did also your rulers.
18 But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.
19 Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord;
20 and that he may send the Christ who hath been appointed for you, `even' Jesus:
21 whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of His holy prophets that have been from of old.
22 Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me. To him shall ye hearken in all things whatsoever he shall speak unto you.
23 And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people.
24 Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days.
25 Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed.
26 Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.
1 And Peter and John were going up at the same time to the temple, at the hour of the prayer, the ninth `hour',
2 and a certain man, being lame from the womb of his mother, was being carried, whom they were laying every day at the gate of the temple, called Beautiful, to ask a kindness from those entering into the temple,
3 who, having seen Peter and John about to go into the temple, was begging to receive a kindness.
4 And Peter, having looked stedfastly toward him with John, said, `Look toward us;'
5 and he was giving heed to them, looking to receive something from them;
6 and Peter said, `Silver and gold I have none, but what I have, that I give to thee; in the name of Jesus Christ of Nazareth, rise up and be walking.'
7 And having seized him by the right hand, he raised `him' up, and presently his feet and ankles were strengthened,
8 and springing up, he stood, and was walking, and did enter with them into the temple, walking and springing, and praising God;
9 and all the people saw him walking and praising God,
10 they were knowing him also that this it was who for a kindness was sitting at the Beautiful gate of the temple, and they were filled with wonder and amazement at what hath happened to him.
11 And at the lame man who was healed holding Peter and John, all the people ran together unto them in the porch called Solomon's -- greatly amazed,
12 and Peter having seen, answered unto the people, `Men, Israelites! why wonder ye at this? or on us why look ye so earnestly, as if by our own power or piety we have made him to walk?
13 `The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, did glorify His child Jesus, whom ye delivered up, and denied him in the presence of Pilate, he having given judgment to release `him',
14 and ye the Holy and Righteous One did deny, and desired a man -- a murderer -- to be granted to you,
15 and the Prince of the life ye did kill, whom God did raise out of the dead, of which we are witnesses;
16 and on the faith of his name, this one whom ye see and have known, his name made strong, even the faith that `is' through him did give to him this perfect soundness before you all.
17 `And now, brethren, I have known that through ignorance ye did `it', as also your rulers;
18 and God, what things before He had declared through the mouth of all His prophets, that the Christ should suffer, He did thus fulfil;
19 reform ye, therefore, and turn back, for your sins being blotted out, that times of refreshing may come from the presence of the Lord,
20 and He may send Jesus Christ who before hath been preached to you,
21 whom it behoveth heaven, indeed, to receive till times of a restitution of all things, of which God spake through the mouth of all His holy prophets from the age.
22 `For Moses, indeed, unto the fathers said -- A prophet to you shall the Lord your God raise up out of your brethren, like to me; him shall ye hear in all things, as many as he may speak unto you;
23 and it shall be, every soul that may not hear that prophet shall be utterly destroyed out of the people;
24 and also all the prophets from Samuel and those following in order, as many as spake, did also foretell of these days.
25 `Ye are sons of the prophets, and of the covenant that God made unto our fathers, saying unto Abraham: And in thy seed shall be blessed all the families of the earth;
26 to you first, God, having raised up His child Jesus, did send him, blessing you, in the turning away of each one from your evil ways.'
1 And Peter and John went up together into the temple at the hour of prayer, [which is] the ninth [hour];
2 and a certain man who was lame from his mother's womb was being carried, whom they placed every day at the gate of the temple called Beautiful, to ask alms of those who were going into the temple;
3 who, seeing Peter and John about to enter into the temple, asked to receive alms.
4 And Peter, looking stedfastly upon him with John, said, Look on us.
5 And he gave heed to them, expecting to receive something from them.
6 But Peter said, Silver and gold I have not; but what I have, this give I to thee: In the name of Jesus Christ the Nazaraean rise up and walk.
7 And having taken hold of him [by] the right hand he raised him up, and immediately his feet and ankle bones were made strong.
8 And leaping up he 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 recognised him, that it was *he* who sat for alms at the Beautiful gate of the temple; and they were filled with wonder and amazement at what had happened to him.
11 And as he held Peter and John, all the people ran together to them in the portico which is called Solomon's, greatly wondering.
12 And Peter, seeing it, answered the people, Men of Israel, why are ye astonished at this? or why do ye gaze on us as if we had by our own power or piety made him to walk?
13 The God of Abraham and Isaac and Jacob, the God of our fathers, has glorified his servant Jesus, whom *ye* delivered up, and denied him in the presence of Pilate, when *he* had judged that he should be let go.
14 But *ye* denied the holy and righteous one, and asked that a man [that was] a murderer should be granted to you;
15 but the originator of life ye slew, whom God raised from among [the] dead, whereof *we* are witnesses.
16 And, by faith in his name, his name has made this [man] strong whom ye behold and know; and the faith which is by him has given him this complete soundness in the presence of you all.
17 And now, brethren, I know that ye did it in ignorance, as also your rulers;
18 but God has thus fulfilled what he had announced beforehand by the mouth of all the prophets, that his Christ should suffer.
19 Repent therefore and be converted, for the blotting out of your sins, so that times of refreshing may come from [the] presence of the Lord,
20 and he may send Jesus Christ, who was foreordained for you,
21 whom heaven indeed must receive till [the] times of [the] restoring of all things, of which God has spoken by the mouth of his holy prophets since time began.
22 Moses indeed said, A prophet shall [the] Lord your God raise up to you out of your brethren like me: him shall ye hear in everything whatsoever he shall say to you.
23 And it shall be that whatsoever soul shall not hear that prophet shall be destroyed from among the people.
24 And indeed all the prophets from Samuel and those in succession after [him], as many as have spoken, have announced also these days.
25 *Ye* are the sons of the prophets and of the covenant which God appointed to our fathers, saying to Abraham, And in thy seed shall all the families of the earth be blessed.
26 To you first God, having raised up his servant, has sent him, blessing you in turning each one [of you] from your wickedness.
1 Peter and John were going up into the temple at the hour of prayer, the ninth hour{3:00 PM}.
2 A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple.
3 Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy.
4 Peter, fastening his eyes on him, with John, said, "Look at us."
5 He listened to them, expecting to receive something from them.
6 But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, get up and walk!"
7 He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength.
8 Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God.
9 All the people saw him walking and praising God.
10 They recognized him, that it was he who used to sit begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at what had happened to him.
11 As the lame man who was healed held on to Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering.
12 When Peter saw it, he responded to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk?
13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the presence of Pilate, when he had determined to release him.
14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,
15 and killed the Prince of life, whom God raised from the dead, to which we are witnesses.
16 By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all.
17 "Now, brothers{The word for "brothers" here may be also correctly translated "brothers and sisters" or "siblings."}, I know that you did this in ignorance, as did also your rulers.
18 But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled.
19 "Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord,
20 and that he may send Christ Jesus, who was ordained for you before,
21 whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets.
22 For Moses indeed said to the fathers, 'The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to him in all things whatever he says to you.
23 It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.'
24 Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days.
25 You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.'
26 God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness."
1 Now Peter and John were going up to the Temple at the ninth hour, the hour of prayer;
2 And a certain man who from birth had had no power in his legs, was taken there every day, and put down at the door of the Temple which is named Beautiful, requesting money from those who went into the Temple;
3 He then, seeing Peter and John going into the Temple, made a request to them.
4 And Peter, looking at him, with John, said, Keep your eyes on us.
5 And he gave attention to them, hoping to get something from them.
6 But Peter said, I have no silver or gold, but what I have, that I give to you. In the name of Jesus Christ of Nazareth, get up on your feet.
7 And he took him by his right hand, lifting him up; and straight away his feet and the bones of his legs became strong,
8 And, jumping up, he got on to his feet and went into the Temple with them, walking and jumping and giving praise to God.
9 And all the people saw him walking and praising God:
10 And they saw that it was the man who made requests for money at the door of the Temple, and they were full of wonder and surprise at what had taken place.
11 And while he kept his hands on Peter and John, all the people came running together to the covered way which is named Solomon's, full of wonder.
12 And when Peter saw it he said to the people, You men of Israel, why are you so greatly surprised at this man? or why are you looking at us as if by our power or virtue we had given him the use of his legs?
13 The God of Abraham, of Isaac, and of Jacob, the God of our fathers, has given glory to his servant Jesus; whom you gave up, turning your backs on him, when Pilate had made the decision to let him go free.
14 But you would have nothing to do with the Holy and Upright One, and made request for a man of blood to be given to you,
15 And put to death the Lord of life; whom God gave back from the dead; of which fact we are witnesses.
16 And his name, through faith in his name, has made this man strong, whom you see and have knowledge of: yes, the faith which is through him has made him well, before you all.
17 And now, my brothers, I am conscious that you did this, as did your rulers, without knowledge.
18 But the things which God had made clear before, by the mouth of all the prophets, that the Christ would have to undergo, he has put into effect in this way.
19 So then, let your hearts be changed and be turned to God, so that your sins may be completely taken away, and times of blessing may come from the Lord;
20 And that he may send the Christ who was marked out for you from the first, even Jesus:
21 Who is to be kept in heaven till the time when all things are put right, of which God has given word by the mouth of his holy prophets, who have been from the earliest times.
22 For Moses said, The Lord will give you a prophet from among your people, like me; you will give ear to everything which he will say to you.
23 And every soul who does not give attention to that prophet, will be cut off from among the people.
24 And all the prophets from Samuel and those who came after, every one of them, gave word of these days.
25 You are the sons of the prophets, and of the agreement which God made with your fathers, saying to Abraham, Through your seed a blessing will come on all the families of the earth.
26 To you, first, God sent his servant, blessing you by turning every one of you from his sins.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Acts 3
Commentary on Acts 3 John Gill's Exposition of the Bible
Now Peter and John went up together into the temple,.... These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, John 18:15 and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together:
at the hour of prayer; being the ninth hour, or three o'clock in the afternoon. This was one of their hours of prayer; it was customary with the Jews to pray three times a day, Daniel 6:10 which, according to the Psalmist in Psalm 55:17 were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in Acts 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Acts 10:9 or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment. The JewsF15Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2. themselves say,
"there is no number of prayers from the law, and there is no repetition of this or that prayer from the law, and there is no זמן קבוע, "fixed time" for prayer from the law.'
But according to the traditions of the elders,
"the morning prayer was to the end of the fourth hour, which is the third part of the day--the prayer of the "Minchah", (or evening prayer,) they fixed the time of it to answer to the evening daily sacrifice; and because the daily sacrifice was offered up every day from the ninth hour and a half, they ordered the time of it to be from the ninth hour and a half, and it is called the lesser "Minchah"; and because in the evening of the passover, which falls upon the evening of the sabbath, they slay the daily sacrifice at the sixth hour and a half, they say, that he that prays after the sixth hour and a half is excused; and after this time is come, the time to which he is obliged is come, and this is called the great "Minchah"---lo, you learn, that the time of the great "Minchah" is from the sixth hour and a half, to the ninth hour and a half; and the time of the lesser "Minchah" is from the ninth hour and a half, until there remains of the day an hour and a quarter; and it is lawful to pray it until the sun sets.'
So that it was at the time of the lesser "Minchah" that Peter and John went up to the temple; which seems to be not on the same day of Pentecost, but on some day, or days after; it may be the sabbath following, when there was a great number of people got together.
And a certain man, lame from his mother's womb,.... He was born so; his lameness came not through any disease or fall, or any external hurt, but from a defect in nature, in one of his limbs, or more; which made the after miracle the more extraordinary: and he was so lame that he
was carried; he could not walk of himself, or go, being led, but they were obliged to carry him:
whom they laid daily at the gate of the temple; it had been a common usage, it may be, for years past, to bring him every day, at prayer time, and lay him at the gate of the temple where the people went in; hence he was well known by the people, and to have been of a long time lame, even ever since he was born; so that there could be no imposture in this case: and it was at the gate of the temple he lay,
which is called beautiful; which some think was the gate Shushan, which was the eastern gate of the mountain of the house, or the outmost wall, and was so called, because Shushan, the metropolis of Persia, was pourtrayed upon itF17Misn. Middot, c. 1. sect. 3. , which made it look very beautiful. The reason commonly given by the Jewish commentatorsF18Maimon. & Bartenora in Misn. ib. why this was done, is this; when the Jews returned from captivity, the king of Persia commanded that they should make a figure of the palace of Shushan upon one of the gates of the temple, that they might fear the king, and not rebel against him; and accordingly they drew one upon the eastern gate: but some sayF19Vid. Juchasin, fol. 65. 2. , that the children of the captivity did this (upon their return) that they might remember the wonder of Purim, (their deliverance from Haman,) which was done in Shushan; moreover, it might be so called from the word Shushan, which signifies joy and gladness: but this does not bid so fair to be the gate here meant, since it was lower than all the rest; for as the eastern wall was lower than the rest of the walls, that when the high priest burnt the red heifer on the top of Mount Olivet, he might see the gate of the temple at the time of the sprinkling of the blood; so the gate itself was four cubits lower than the othersF20Misn. Middot, c. 2. sect. 4. Maimon. Hilchot Beth Habechirah, c. 6. sect. 5. , and therefore could not look so grand and beautiful as the rest. Indeed, concerning this eastern gate of the mountain of the house, it is saidF21Gloss. in T. Bab. Taanith, fol. 15. 2. Vid. Maimon. Hilch. Taanith, c. 4. sect. 15. , that
"in the time when the sanctuary stood, when they prayed on the mountain of the house, they went in by the way of the eastern gate.'
And as this was now the hour of prayer, and the people were going to the temple to pray, whose entrance was at the east gate; here it might be thought, in all probability, was laid the lame man: though it seems rather to be the eastern gate of the court of the women, which was made of Corinthian brass, and looked brighter than gold itself; of which JosephusF23De Bello Jud. l. 5. c. 5. sect. 3. thus speaks:
"nine of the gates were covered all over with gold and silver, likewise the side posts and lintels; but there was one, without the temple, of Corinthian brass, which in dignity greatly exceeded the silver and golden ones.'
And since at this gate was the greatest frequency of persons, both men and women entering here; it is most likely, that here lay the lame man a begging: this is thought, by some, to be the higher gate of the house of the Lord; said to be built by Jotham, the son of Uzziah, king of Judah, 2 Kings 15:35 upon which text, a Jewish commentator of great noteF24Abarbinel in loc. has this remark,
"observe it is said of Jotham, that he built it, because he made a building on it, נכבד וגדול "more glorious and great" than it had been:'
and this is also called the new gate of the house of the Lord, Jeremiah 26:10 and which both the Targum and Kimchi on the place say is the eastern gate.
To ask alms of them that entered into the temple; who going to religious exercises, might be thought to be more disposed to acts of liberality and charity: and besides, these were known to be Jews, of whom only alms were to be asked and taken; for so run their canonsF25Moses Kotsensis Mitzvot Tora, pr. Affirm. 162. ,
"it is forbidden to take alms of Gentiles publicly, except a man cannot live by the alms of Israelites; and if a king, or a prince of the Gentiles, should send money to an Israelite for alms, he must not return it, because of the peace of the kingdom, but must take it of him, and give it to the poor of the Gentiles secretly, that the king may not hear.'
Who seeing Peter and John about to go into the temple,.... Just as they were entering through the gate at which he lay, he looked at them; and though they were strangers to him, he concluded they were Israelites by their going into the temple at that time:
asked an alms; of them; prayed them to give him something for his relief and support.
And Peter fastening his eyes upon him,.... Or looking very wistly and intently at him, being, no doubt, under some uncommon impulse of the Spirit of God to take notice of him, and cure him of his disease:
with John; who was also under a like impulse at the same time; and who was equally concerned in this cure, as appears by the notice the man, when healed, took of the one, as well as the other; and by Peter's declaration, Acts 3:11 as also by the following words:
said, look on us; which was said to raise his attention to them, to put him upon observing what manner of men they were, and how unlikely to perform the following cure, and to take notice of the manner in which it would be done. The Jews speak of a supernatural cure effected in such a manner, using such words; and which perhaps is told, with a view to lessen the glory of thisF26T. Hieros. Cetubot, fol. 35. 1. .
"Elias appeared to one in the likeness of R. Chiyah Rabbah; he said to him, how does my Lord do? he replied to him, a certain tooth distresses me; he said to him, חמי לי, "look on me"; and he looked on him, and put his finger on it, and he was well.'
And he gave heed unto them,.... Or "he looked at them", as the Syriac version renders it, as they bid him: he was not only attentive to them in his mind, but he directed his eyes towards them, and looked wistly at them. This clause is left out in the Ethiopic version.
Expecting to receive something of them; not a cure for his lameness, which he little thought of, but some money, as an alms.
Then Peter said, silver and gold have I none,.... The Ethiopic version reads, "we have none"; and so it reads the next clause in the first person plural; that is, they had no money either of gold or silver coin; they had none about them, nor any of their own perhaps any where; none but what was brought to them, and put into their hands as a common stock for the whole church, or the poor of it: nor indeed might any money be carried in a purse into the temple; See Gill on Matthew 10:9, Mark 11:16 though doubtless they might carry it in their hands, or otherwise, for the offerings, or for the poor, or this man would not have lain here for alms.
But such as I have, give I thee; meaning the gift of healing; not that he communicated that to him, but exercised the gift upon him, by curing him of his lameness; and which was much preferable to large quantities of gold and silver, had he had them to give unto him:
in the name of Jesus Christ of Nazareth: signifying, that it was by the command of Christ he said what follows; and by his power he wrought the cure which commenced upon it; even by the authority and virtue of him, who was treated with so much contempt by the Jews, and had lately been crucified by them: in his name he bid him
rise up and walk; without making use of any medicines, or applying anything to him; but believing that power would go along with the words, and strength would be communicated to him, by him in whose name he spoke, he said these words: and herein lies the difference between the miracles wrought by Christ, and by his disciples; those that were done by him were done in his own name, and by his own power; those that were performed by his disciples, were done in the name of Christ, and by his power alone; and the Jews themselves own, that the disciples performed cures בשמיה ישו, "in the name of Jesus"F1T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4. .
And he took him by the right hand,.... In imitation of Christ, whom he had often seen using the same action on such occasions:
and lift him up; believing he was cured, and that it might be manifest. The word him is expressed in the Alexandrian copy, and in some others, and in the Oriental versions, which is a supplement in our translation:
and immediately his feet and ankle bones received strength; where, it seems, his lameness lay. The Vulgate Latin renders it, his bases and soles, which may include his legs and thighs, as well as feet; and the Syriac version, "his feet and soles"; and the Arabic version, "his soles, and the muscles adjoining to his heels"; and the Ethiopic version furthest off of all, "he was strengthened in his feet, and in his loins"; his disorder might be of the paralytic kind.
And he leaping up,.... From off the bed or couch, or ground on which he lay:
stood and walked; stood firm and strong upon his feet, and walked about; by which it was abundantly manifest to himself and others, that he had a perfect cure. The Ethiopic version is a very ridiculous one, "and he went with them catching fishes"; as if upon this, before they went into the temple, he and the apostles went a fishing together, which has not the least foundation in the text:
and entered with them into the temple; to join with them in divine worship, to acknowledge the goodness of God to him, and to show respect to the instruments he made use of in his cure:
and leaping; for joy of the mercy, and that it might appear to all that he was thoroughly cured of his lameness: and thus the prophecy in Isaiah 35:6 "then shall the lame man leap as an hart", was literally fulfilled:
and praising God; and not the apostles; for he knew that this was owing to the power of God, and could never have been done by man; though he might not be ungrateful to the instruments.
And all the people,.... That were in the temple,
saw him walking; who before lay on a couch, or on the ground, and was so lame, that he was obliged to be carried;
and praising God; for this miraculous cure. The Arabic version renders it, "saw him walking to praise God": that is, entering into the temple with the apostles, in order to offer up the sacrifice of praise to God there.
And they knew it was he that sat for alms,.... The Syriac version renders it, "they knew him to be that beggar that sat daily and asked alms". As he was daily brought thither, and had, for many years, it is very likely, sat there to ask alms of the people as they went into the temple; he was well known by them, and they had but just now passed him, and observed him in the same condition he had for a long time been, and knew him to be the same. It was a clear and indisputable point with them.
At the beautiful gate of the temple See Gill on Acts 3:2.
And they were all filled with wonder and amazement at that which had happened unto him; that he should have a cure so suddenly, and in such an extraordinary manner; they wondered at the power of God, which was seen in it, and that he should make use of such mean and contemptible persons as the apostles were.
And as the lame man which was healed,.... This is left out in the Vulgate Latin, Syriac, and Ethiopic versions, and in the Alexandrian copy, which only read, and as he
held Peter and John; by their clothes or arms, either through fear, lest his lameness should return on their leaving him; or rather out of affection to them for the favour he had received, and therefore hung about them, and was loath to part with them; unless it was to make them known, and point them out as the authors of his cure, that they might be taken notice of by others, and the miracle be ascribed unto them:
all the people ran together unto them; to the man that was healed, and to Peter and John, when they saw him standing, walking, and leaping, and clinging about the apostles; who were
in the porch that is called Solomon's; See Gill on John 10:23.
greatly wondering; at the man that was cured; at the cure that was wrought upon him; and still more at the persons who did it, and the manner in which it was done.
And when Peter saw it,.... That the people ran to them, and looked wistly upon them, and wondered at what was done:
he answered unto the people, ye men of Israel, why marvel ye at this? either at this man, who was cured of his lameness, or at the cure itself:
or why look ye so earnestly on us; suggesting, that they ought to look to God, and observe his divine power, and to the Lord Jesus Christ, whom they had crucified, whose apostles they were, and in whose name, and by whose power they had wrought this miracle; which shows that they were not self-seeking and vain glorious men, but discovers great sincerity and integrity, much love to Christ, and great regard to his honour, and to the glory of God:
as though by our own power and holiness we had made this man to walk? as if it was any natural power of theirs; or for any merit of theirs, because of their strict religion and piety; or "laudable conversation", as the Arabic version; because they were mightier in themselves and holier than others, that they had such a faculty of curing lame persons; all which they utterly reject, and place it to a right account in the next verse. Instead of "holiness", the Syriac version reads "authority"; and to the same, or like sense, the Vulgate Latin, which seems most agreeable.
The God of Abraham, and of Isaac, and of Jacob,.... These titles and epithets of God, which are used in the Old Testament, Exodus 3:6 the apostle chooses to retain, partly to distinguish him from the gods of the Gentiles, and partly to show his regard to the God of Israel, the one, only true, and living God; and that, though he and his fellow apostles were preachers of Christ, yet they were not setters forth of another, or a strange God, but believed in the same God their forefathers did, and to whom they ascribe the glory of this miracle:
the God hath glorified his Son Jesus; by raising him from the dead, setting him at his own right hand, and giving him the gifts of the Spirit for men; which he having bestowed on the apostles, by virtue of this they wrought this miracle, which was a means of setting forth the glory of Christ, and of putting men upon glorifying him, or ascribing honour and glory to him. And in order to awaken their minds, to convict them of their sin, ingratitude, and folly, the apostle adds,
whom ye delivered up; to Pilate, the Roman governor; having first seized him as a thief, bound him as a malefactor, and arraigned, and condemned him to death in the high priest's palace as a blasphemer:
and denied him in the presence of Pilate; or "to", or "against the face of Pilate"; contrary to his sense of things, who more than once called him the King of the Jews, and wrote this as the superscription over him, when they denied him to be their King Messiah, and the Son of God, saying, they had no king but Caesar:
when he was determined to let him go; or release him; that is, "when he judged it right that he should be released", as the Syriac version renders it; for he never came to a point, to a resolution to let him go; though he thought it was but just and equitable that he should be dismissed, being, in his apprehension, an innocent man; and therefore pressed it on the people to agree to release him, to which he was himself strongly inclined.
But ye denied the Holy One, and the just,.... Who is "holy" both in his divine and human nature, and the fountain of holiness to his people; see Psalm 16:10 and who is "just" or "righteous", both in his person, and in the discharge of his office, and has wrought a righteousness for his people, which is imputed to them. These characters may have a particular regard to the purity of Christ, as man, and to the innocence of his life, and the harmlessness of his actions, in opposition to the unjust charges of his enemies, and the base treatment he met with from them who denied him to be the Christ, the Redeemer and Saviour:
and desired a murderer to be granted unto you; when it was put to their choice, who they would have released, Christ or Barabbas; they requested it as a favour, and desired they might be gratified in having Barabbas, a thief, and a robber, who, with others, had raised an insurrection, and committed murder in it, released, and Christ crucified. They desired an act of grace for him, and a sentence of condemnation to a most shameful and painful death on Christ.
And killed the Prince of life,.... Or author of life, natural, spiritual, and eternal; who not only is the living God, and has life in himself; and as man, had such a power over his own life, as no man ever had; but he is the author of a spiritual resurrection from the death of sin, to a life of grace, and has procured eternal life for his people, and gives it to them. Now this Lord of life and glory they crucified. His death is laid to them because it was at their request, and through their instigation, and at their earnest solicitations, that Pilate condemned him, and delivered, him to his soldiers to crucify him.
Whom God hath raised from the dead; notwithstanding all their spite and malice; so that they had not their whole will, and all their end, not being able to retain him under the power of death, and under the shame and reproach of the cross; and this the apostle the rather mentions, as being the reason why such gifts, and such power were bestowed on them to do the miracles they did.
Whereof we are witnesses; either of Christ, for it may be rendered, "whose witnesses we are"; they testifying of his person, office, grace, and righteousness; or of the resurrection of Christ, of which they were eyewitnesses; and of which they had the fullest proof, and were capable of bearing a sufficient testimony, and for which they were chosen and appointed.
And his name, through faith in his name,.... That is, the name of Christ, or the power of Christ, through the faith of the apostles in him, while they made use of his name, and said, "in the name of Jesus Christ of Nazareth", &c. Acts 3:6 or Christ, through the faith of the lame man in him; and when his name was used in this manner by the apostles; not that either their faith, or his, had any causal influence on the cure, but was the way and means in which they, glorifying Christ, he was pleased to effect this cure:
hath made this man strong; who was before exceeding weak; strengthened the parts that were infirm, his feet and ankles, and consolidated them, so that he could use them, and walk with them:
whom ye see and know; they knew him before, when he was lame, and now knew him to be the same man, and whom they saw now perfectly well; so that they could be appealed to that there was no fraud or imposture in the case:
yea, the faith which is by him; by Christ, of which he is the object, and the author, and finisher: this is repeated out of affection to Christ, and a passionate concern for the glory of his name; or because that faith, in one clause, may regard the faith of the apostles, and in the other, the faith of the man that was cured:
hath given him this perfect soundness in the presence of you all: he had perfect soundness both in body and mind; though the former may chiefly be designed, it being that which was only visible to these persons; and which was done, not in a corner, but publicly, before them all, at the gate of the temple, where the multitude passed to and fro.
And now, brethren,.... He calls them brethren, because they were so according to the flesh; and to testify his cordial love and affection for them.
I wot, or "I know",
that through ignorance ye did it; delivered up Jesus into the hands of Pilate; denied him to be the Messiah before him; preferred a murderer to him, and put him to death.
As did also your rulers; the members of the sanhedrim, some of them; see 1 Corinthians 2:8 for others of them knew him to be the Messiah, to be sent of God, by the miracles he did, and yet blasphemously ascribed them to Satan; and so sinning against light and knowledge, in such a malicious manner, sinned the sin against the Holy Ghost, to which ignorance is here opposed; and which did not excuse from sin: nor was it itself without sin; nor is it opposed to any sin, but to this now mentioned.
But those things which God before had showed,.... In the Scriptures of the Old Testament, concerning the betraying of the Messiah, and his sufferings and death, with the various causes, concomitants, and circumstances of them:
by the mouths of all his prophets; which were since the world began; some pointing out one thing or circumstance, and some another:
that Christ should suffer. The Vulgate Latin and Syriac versions read, "that his Christ should suffer"; but then they leave out the word "his" in the preceding clause, which they put into this; and this entire clause is omitted in the Alexandrian copy:
he hath so fulfilled; in the manner he has, so exactly, so perfectly agreeable to the predictions of them, and yet were unknown to the persons by whom they were fulfilled. So wisely and surprisingly are things ordered and overruled by the wise providence of God, who is a God of knowledge, and by whom all actions are weighed.
Repent ye therefore,.... The Ethiopic version adds, "and be baptized"; see Gill on Acts 2:38,
and be converted. The apostle's sense is, repent of the sin of crucifying Christ, which is what he had been charging them with, and turn unto him, and acknowledge him as the Messiah; receive his doctrines, and submit to his ordinances; externally reform in life and conversation, and bring forth fruits meet for repentance, such as will show it to be true and genuine:
that your sins may be blotted out; or forgiven, see Psalm 51:9. Not that repentance and reformation procure the pardon of sin, or are the causes of it, for forgiveness is entirely owing to the free grace of God, and blood of Christ; but inasmuch as that is only manifested and applied to repenting and converted sinners; and who are encouraged to repent, and turn to the Lord from the promise of pardon; it is incumbent on them, and is their interest so to do, that they may have a discovery of the remission of their sins by the blood of Christ. Though no other repentance and conversion may be here meant than an external one; and the blotting out of sin, and forgiveness of it, may intend no other than the removing a present calamity, or the averting a threatened judgment, or the deliverance of persons from national ruin, Exodus 32:32. These Jews had crucified the Lord of glory, and for this sin were threatened with miserable destruction; the apostle therefore exhorteth them to repentance for it, and to a conversion to the Messiah, that so when ruin should come upon their nation, they might be delivered from the general calamity; when it would be terrible times to the unbelieving and impenitent Jews, but times of refreshment, ease, peace, and rest from persecution, to the believers, as is next expressed.
When the times of refreshing shall come from the presence of the Lord; or "that the times of refreshing may come", as the Syriac version; either seasons of spiritual refreshment, joy, and peace, through the great and precious promises of the Gospel, and by the application of the blood and righteousness of Christ, to such penitent and converted sinners; which refreshment and comfort come from the Lord, and are accompanied with his gracious presence: or else seasons of rest, and deliverance from the violent heat of persecution; which was the case of the saints at the destruction of Jerusalem; they were not only saved from that ruin, but delivered from the wrath of their most implacable enemies. The Ethiopic version renders it, "and the day of mercy shall come from the presence of the Lord", repenting sinners find mercy; and a discovery of pardon is a time of mercy; and when God grants this, he affords his presence. The Jews call the world to come a time of refreshment; and sayF2Pirke Abot, c. 4. sect. 17. ,
"better is one hour של קורת רוח, "of refreshment", in the world to come, than the whole life of this world.'
And he shall send Jesus Christ,.... Or "that he may send Jesus Christ", as the Syriac and Arabic versions render it: not in person, for this regards neither his first, nor his second coming, both which might be terrible to the awakened Jews; the former, because he had been sent, and was come, and was gone again; and therefore might fear there was no hope for them, who had denied him, and crucified him; the latter, because they might conclude he would be sent, and come to take vengeance on them, when they should look upon him whom they had pierced with horror and trembling; but here it regards his being sent, and his coming in the ministration of the word, and by his Spirit, to the comfort of their souls:
which before was preached unto you; in the writings of the Old Testament, in the books of Moses, and of the Prophets, Acts 3:22 or, as it is read in the Alexandrian copy, and in other copies, and in the Complutensian edition, and in the Syriac and Arabic versions, who was "predetermined" or "prepared for you"; that is, in the purposes, council, and covenant of God. The Ethiopic version reads, "whom he before anointed"; to be prophet, priest, and King; and from each of these considerations much comfort might be drawn by sensible sinners.
Whom the heaven must receive,.... Hold and retain in his human nature; and which does not at all hinder or confront his mission, and coming to his people, in the mean while, in a spiritual way and manner, to their joy and comfort: or, "who must receive heaven"; the kingdom, and glory, and reign there:
until the times of the restitution of all things: not of all created beings to their original estate, which there is no reason to believe ever will be; or of the churches of Christ to purity of doctrine, discipline, and conversation, which is to be hoped for, and will be in the spiritual reign of Christ; but of the accomplishment of all promises and prophecies concerning the bringing in the fulness of the Gentiles, and the conversion of the Jews, and so the gathering in all the elect of God; and concerning all the glorious things spoken of the church of Christ in the latter day; which sense is confirmed by what follows:
which God hath spoken by the mouth of all his holy prophets, since the world began: ever since the world was, God has had more or less holy men, set apart and sanctified by him, and on whom he bestowed the spirit of prophecy; and by the mouth of everyone of these he has spoken one thing or another concerning his church and people, and the filling up of the number of them, or the gathering of them all in; and till this is done, Christ will remain in heaven and reign there: and this sense is further confirmed by the Syriac and Arabic versions, the former rendering the words, "until the filling or fulfilling of the times of all things"; and the latter, "until the times which will confirm the perfection of all the words which God hath spoken", &c. and from the sense of the word used, which some lexicographers explain by τελειωσις, "perfection" or "fulfilling".
For Moses truly said unto the fathers,.... The Jewish fathers, the Israelites in the times of Moses. The Ethiopic version reads, "our fathers". This phrase, "unto the fathers", is left out in the Vulgate Latin and Syriac versions, and in the Alexandrian copy: the passages referred to are in Deuteronomy 18:15
a prophet shall the Lord your God raise up unto you: which is not to be understood of a succession of prophets, as some of the Jewish writersF3Jarchi in Deut. xviii. 15. think; for the Jews never had a constant succession of prophets, and those they had, were not like to Moses: but of a single prophet, and so the Targums or Onkelos and Jonathan understood it; but not to be applied to Joshua, as someF4Aben Ezra in loc. , or to JeremiahF5R. Abraham Seba in Tzeror Hammor, fol. 127. 4. & 143. 4. Baal Hatturim in Deut. xviii. 15. as others, or to DavidF6Herban. disp. cum Gregeut. p. 13. ; but to the Messiah, and which is the Lord Jesus Christ, who answers to all the characters: he was a prophet in every sense, who brought a revelation of the divine will, taught the way, and explained the Scriptures of truth perfectly, and foretold things to come; he was raised up by the Lord God of Israel, and was anointed by his Spirit, and sent by him, and that to the people of the Jews, to the lost sheep of the house of Israel; he was the minister of the circumcision:
of your brethren; in the Hebrew text in Deuteronomy 18:15 it is also said, "out of the midst of thee"; but as these phrases are synonymous, the apostle here only retains one of them, which suggests that this prophet, the Messiah, should be of Jewish extract; as Jesus was, of the seed of David, and a son of Abraham:
like unto me; that is, to Moses, who is, the person speaking, between whom and Christ there is an agreement; the law was given by Moses, and the Gospel came by Christ; Moses was a mediator between God and the people of Israel, and Christ is the Mediator between God and men; Moses, under God, was an instrument of redeeming the people of Israel out of Egypt, and Christ, he is the Redeemer of his people from sin, Satan, and the law, and all their enemies: the JewsF7Bemidbar Rabba, fol. 202. 2. Midrash Ruth, fol. 33. 2. Midrash Kohelet, fol. 63. 2. have a common saying,
"as was the first Redeemer, so shall be the last Redeemer;'
and they moreover observeF8T. Bab. Roshhasbana, fol. 11, 1. 2. , that,
"as Israel was redeemed in the month Nisan, so they shall be redeemed in the month Nisan;'
in the future redemption by the Messiah: let the Jews abide by this; the Messiah Jesus suffered in the month Nisan, and obtained eternal redemption for his people: one of theirF9R. Abraham ben R. Chija apud Wolfii Hebr. Bibliothec. p. 51, writers has a notion, that when the Messiah comes, there will be the same disposition of the constellations, as when Moses brought the people out of Egypt, and gave them the law; and that the conjunction will be of Jupiter and Saturn, in the constellation Pisces: there was likewise between Moses and Christ, an agreement in the miracles they wrought, and in other things:
him shall ye hear in all things, whatsoever he shall say unto you: all his doctrines are to be believed, embraced, and professed; and all his commands are to be obeyed, and all his ordinances submitted to; and this is hearing, or hearkening, to him in all things, delivered or enjoined by him.
And it shall come to pass, that every soul,.... Every person, man or woman:
which will not hear that prophet; neither believe what he says, nor do what he commands; or as it is in Deuteronomy 18:19 "will not hearken unto my words which he shall speak in my name": for he that hears not him, hearkens not to God, in whose name he speaks, and whose word he delivers,
shall be destroyed from among the people; in the Hebrew text it is, "I will require it of him"; the Hebrew word, מעמו, there used, by having different points, may be rendered "of him", or "from his people", which seems to be the reason of this difference: and requiring often intends punishment, or a cutting off; or as Aben Ezra explains it here,
"death by the hand of heaven;'
that is, immediate destruction from God; and so Maimonides saysF11Yesod Hattora, c. 9. sect. 4. , he that transgresses the words of that prophet, is guilty of death by the hand of heaven; and which was remarkably fulfilled in the Jewish nation, for their rejection of Jesus as the true Messiah, and that prophet.
Yea, and all the prophets from Samuel,.... Who was, as the Jews call him, רבן של נביאים, "the master of the prophets"F12T Hieros. Chagiga, fol. 77. 1. ; and they say, that Samuel the prophet is הנביא הראשון, "the first prophet" in the chain of the KabbalaF13Ganz Tzemach David, par. 1. fol. 9. 1. Vid. Kimchi in Psal. xcix. 6. ; and therefore is here particularly mentioned, as at the head of the prophets, and next to Moses; there being but very few prophets between him and Moses, when there were many after him; and in his days, the schools of the prophets were set up: now not only Moses spoke of Christ, but all the prophets from the time of Samuel; in the books that bear his name, stands a famous prophecy concerning Christ, 2 Samuel 7:13.
And those that follow after; in order, as David, Solomon, Isaiah, Jeremiah, Ezekiel, &c.
and as many as have spoken; anything by way of prophecy:
have likewise foretold of these days; of the days of the Messiah, of his person, office, incarnation, obedience, sufferings, death, resurrection, ascension, the pouring down of the Spirit, the times of refreshing, the Gospel dispensation, the conversion of the Jews, the calling of the Gentiles, and the gathering in all the elect of God.
Ye are the children of the prophets,.... Of Abraham, Isaac, and Jacob, who are called prophets, Psalm 105:15 being lineally and naturally descended from them; to them belonged the prophecies of the Old Testament concerning the Messiah, and the promises of him; they were heirs of them;
and of the covenant which God made with our fathers; so the phrase בני ברית, "children of the covenant", is used by the Jews, as peculiar to themselves; See Gill on Romans 9:8 and so בר אוריין, "a son of the law"F14T. Bab. Gittin, fol. 62. 1. , is also used by them in a like sense; the law, the covenant, and the promises, externally belonging to them:
saying unto Abraham, Genesis 22:18
and in thy seed shall all the kindreds of the earth be blessed; meaning the Messiah, that sprung from him, and is called the son of Abraham; in whom, not only all Abraham's spiritual seed among the Jews, or the elect of God in that nation, and who were truly the children of Abraham, and of the promise, but even all the chosen of God among the Gentiles, in every nation, and of every kindred and family among them, are blessed in Christ, with all spiritual blessings; with peace, pardon, righteousness, redemption, and salvation: for this is not a form of blessing the Gentiles would use, when they blessed themselves, or others; saying, God bless thee, as he blessed Abraham's seed; for no one instance can be produced, when the Gentiles ever used such a form of blessing as this; but a prophecy of the calling of the Gentiles by the Messiah, and of their being blessed in him; see Galatians 3:16 and though this sense is departed from by modern Jews, it was what the ancient synagogue gave intoF15Sepher Chasidim, sect. 961. apud Allix, Judgment of the Jewish Church, p 57. .
Unto you first, God having raised his Son Jesus,.... Which may be understood, either of the incarnation of Christ, and his exhibition in the flesh; which is sometimes expressed by raising him up, and is no other than the mission, or manifestation of him in human nature, as in Luke 1:69. Or of the resurrection of him from the dead, and the exaltation of him at the right hand of God:
sent him to bless you; in person, according to the former sense; for he was indeed sent only to the people of Israel, and to them he preached; many of whom were blessed with converting grace under his ministry; but according to the latter sense, and which seems most agreeable, he was sent in the ministry of the word, and came by his Spirit, first to the Jews, among whom the Gospel was first preached for a while, and was blessed to the conversion of many thousands among them, both in Judea, and in the nations of the world, where they were dispersed:
in turning away everyone of you from his iniquities; in this the blessing lay, and is rightly in our version ascribed to Christ, and to the power of his grace, in the ministration of the Gospel and not to themselves, as in many other versions; as the Syriac version, "if ye convert yourselves, and turn from your evils"; making it both their own act, and the condition of their being blessed; and the Arabic version likewise, "so that everyone of you departs from his wickedness"; but that work is Christ's, and this is the blessing of grace he himself bestows, and is a fruit of redemption by his blood, Titus 2:14.