« PreviousContinue »
g ch. iv. 10, 21.
ch. v. 12.
k ch. v. 80.
took him by the right hand, and lifted him up: and im
mediately his feet and ancle-bones received strength. 1 Isa. IuIV. 6. 8 And he' leaping up stood, and walked, and entered with
them into the temple, walking, and leaping, and praising 21. God. 98 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 r the lame man which was healed held
Peter and John, all the people ran together unto them in 1 John 3:25. 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 8 at this ? or why look ye
[t so] earnestly on us, as though by our own power or kch. v. 80. a holiness we had made this man to walk? 13 * The God
of Abraham, and of Isaac, and of Jacob, the God of our I read, he.
8 render, at this man. t omit : not in the original.
U render, godliness, as the word is always elsewhere rendered in the N. T. act; often also He put forth His hand, killed, but God hath raised up, vv. 13 – when the objects were weak in faith,—that 15:-through whose name this man is the healing might not seem to take place made whole, ver. 16:-ye did it in ignoof itself.” Chrysostom. he took him rance, but God thereby fulfilled His coun. by the right hand ... his feet and ancle. sel, vv. 17, 18. Exhortation to repent, bones received strength] Luke, the phy. that ye may be forgiven, and saved by this sician, had made himself acquainted with Jesus Christ at His coming, vv. 19--21: the peculiar kind of weakness, and de- whose times have been the subject of pro. scribed it accordingly. 8.) leaping upphecy from the first, ver. 21. Citations describes his first joyous liberation from to prove this, vv, 22-24: its immediate his weakness : as soon as he felt himself application to the hearers, as Jews, vv. 25, strengthened, he leapt up, for joy. No 26. There the discourse seems to be broken suppositions need be made, such as that per. off, as ch, iv. 1 relates. why marvel ye] haps he was trying the experiment (Chry. Their error was not the wonder itself, sostom): or that it was from ignorance though even that would shew ignorance how to walk (Bloomfield). His joy is quite and weakness of faith, for it was truly no sufficient to explain the gesture, and it is wonderful thing that had happened, viewed better to leave the narrative in its simplicity. by a believer in Jesus,--but their wonder
11–26.] THE DISCOURSE OF PETER ing at the Apostles, as if they had done it THEREUPON. 11.] The lame man was by their own power. “Thus we see,” says holding Peter and John, physically: not Calvin, “ that our wonder is wrong, when spoken of mental adhesion, but of actual it stops at human agency.” power, holding by the hand or arm, that he might - such as magical craft, or any other supnot be separated from them in the crowd, posed means of working miracles: godliness, but might testify to all, who his benefac. meritorious efficacy with God, so as to tors were the porch that is called have obtained this from Him on our own Solomon's] See John x. 23, note.
account. The distinction is important:12.] answered, viz. to their expressions of holiness,' of the A. V., is not expressive of astonishment implied in the following verse. the word, which bears in it the idea of See a similar usage of "answered,” Matt. operative cultive piety, rather than of xi. 25; ch. v. 8. This second discourse of inherent character. 13. The God of St. Peter may be thus divided : This is no Abraham, &c.] “An appellation more frework of ours, but of God for the glorifying quent in the Acts than in the other books of Jesus, vv. 12, 13:—whom ye denied and of the New Testament, and suitable to that
xv. 11. Luke Xxiii. 18, 20,
xix. 15. ch.
Mark i. 24.
xxii. 11. Heb. ii. 10:
q ch. ii. 24.
& Matt. ix, 22.
fathers, [lv hath] glorified his w Son Jesus; whom ye i John vii. 30: m delivered up, and " denied him in the presence of Pilate, m wil sevil. when he was determined to let him go. 14 But ye denied n Matt. xxvii.
20. Mark o the Holy One P and the Just, and desired a murderer to vl. Luke be granted unto you; 15 and killed the Prince of life, xviii. ab. I whom God [' hath] raised from the dead ; ' whereof we wil. 28. are are witnesses. 16 8 And his name through faith in his Markis
ch. ii. 27: name [ hath] made this man strong, whom ye y see and it:27:
p ch. vii, 52: know : yea, the faith which is by him a hath given him this we
v. 9. 1 John perfect soundness in the presence of you all. 17 And now, . brethren, I wot that + through ignorance ye did it, as did : ch. ii. 32.
ch. iv. 10: xiv. 0. t Luke xxiii. 34. John xvi. 8. ch. xiii. 27. 1 Cor. Ii. 8. 1 Tim. i. 18. vomit. w render, Servant.
& more probably, of whom : see note, ch. ii. 32. Ý render, behold. % render, gave. period of time.” Bengel. “See,” says in his name, though grammatically justiChrysostom, “how be is always connecting fied, seems against the connexion with the God with their ancestors, that he may not Apostle's profession, “whereof we are witseem to be introducing any new doctrine. nesses,” just before. It is evident to my Before (ch. ii.) he brought in the patri- mind, that the faith in His name, here arch David, and now he introduces Abra- spoken of, is the faith of these witnesses ham.” glorified] Not, as A. V., 'hath themselves. His name (the efficient cause), glorified,' implying, by thus honouring by means of, or on account of (our) faith His name : it is the historic past tense, in his name (the medium), &c. yea, glorified, viz. by His exaltation through the faith which is [wrought] by himdeath-see John xii. 23; xvii. 10.
not · faith in Him ;' which is an inadmisNot His Son,' but His Servant: servant, sible rendering. Peter's own words (1 Pet. however, in that distinct and Messianic sense i. 21) are remarkably parallel with, and the which the same expression hears in Isa. best interpreters of, this expression : “who xl.-Ixvi. The above meaning is adopted by Him do believe in God that raised Him by all the best modern Commentators. up from the dead and gave Him glory, so in the presence of Pilate, or, perhaps, that your faith and hope are in God. to the face of Pilate. when he was Some of the Commentators are anxious to determined to let him go: see Luke xxiii. bring in the faith of the lame man himself 20; John xix. 4, 12. 14. the Holy in this verse. Certainly it is according One and the Just] Not only in the higher to analogy to suppose that he had such and divine sense present to St. Peter's faith, from and after the words of Peter :mind, but also by Pilate's own verdict, and but, as certainly, there is no allusion to it the testimony of the Jews' consciences. in this verse, and the thread of Peter's The sentence is full of antitheses : the discourse would be broken by any such. “Holy One and the Just” contrasts with It is the firm belief in His name on the the moral impurity of “a murderer," – part of us His witnesses, of which he is “the Prince of life,” with the destruction here speaking, as the medium whereby His of life implied in "murderer,”—-while “ye name (the Power of the great dignity to killed” again stands in remarkable oppo. which He has been exalted, the authorship sition to "the Prince of life.” This last of life) had in this case worked. 17. title given to our Lord implies, as the Vul- now, introducing a new consideration: gate renders it, “ the Author of life.”- It see 2 Thess. ii. 6. Here it softens the is possible, that the words “ Prince of severer charge of ver. 14: sometimes it life" may contain an allusion to the great intensifies, as ch. xxii. 16; 1 John ii. 28:miracle which was the immediate cause especially with “ behold," ch. xiii. 11; xx. of the enmity of their rulers to Jesus. 22. No meaning such as 'now that the But of course St Peter had a higher view real Messiahship of Him whom ye have in the title than merely this. 16.] slain is come to light' (Meyer) is admis. The A. V. is right; through, or better, sible. brethren, still softening his on account of, faith in his name. The tone, and reminding them of their oneness meaning, for the sake of (i. e. of awakening of blood and covenant with the speaker. in you, and in the laine man himself) faith
through ignorance] There need be
41. ch. xxvi.
22. X Ps. xxii.
Dan. ix. 20. 1 Pet. i. 10,
y ch. ii. 38.
u Luke xxiv. , also your rulers. 18 But those things, which God before
' had shewed by the mouth of all a his prophets, that liii. 5, &c. b Christ should suffer, he hath so fulfilled. 19 y Repent ye
therefore, and be converted, that your sins may be blotted out, d when the times of refreshing shall come from the
presence of the Lord ; 20 and e he shall send f Jesus Christ, z ch. i. 11. which before was preached unto you : 21 z whom the heaven
a read, the bread, lis Christ. literally, turn about. d render, that the times of refreshing may come. See note. e render, that he may.
f read and render, Christ Jesus, who was before appointed unto you: or perhaps better, him who was before appointed your Messiah, even Jesus. See note. no difficulty in the application of the term ment? Clearly, from the above rendering, “ignorance” to even the rulers of the Jews. some refreshment, future, and which their It admits of all degrees – from the unlearned, conversion was to bring about. But hardly, who were implicitly led by others, and hated from what has been said, refreshment in Him because others did,-up to the most their own hearts, arising from their conlearned of the scribes, who knew and rightly version : besides other objections, the folinterpreted the Messianic prophecies, but lowing words, may come from the presence from moral blindness, or perverted expec. of the Lord, are not likely to have been tations, did not recognize them in our Lord. used in that case. No other meaning, it Even Caiaphas himself, of whom apparently seems to me, will suit the words, but that this could least be said, may be brought of the times of refreshment, the great under it in some measure: even he could season of joy and rest, which it was underhardly have delivered over Jesus to Pilate stood the coming of the Messiah in His with the full consciousness that He was glory was to bring with it. That this the Messiah, and that he himself was ac- should be connected by the Apostle with complishing prophecy by so doing. Some the conversion of the Jewish people, was degree of ignorance there must have been not only according to the plain inference in them all. 18. of all the prophets] from prophecy, but doubtless was one of See Luke xxiv. 27 and note. There is no those things concerning the kingdom of hyperbole, nor adaptation to Jewish views. God, which he had been taught by his risen The assertion of the Rabbinical books, “All Master. The same connexion holds eren the prophets together prophesied not but now. If it be objected to this, that thus of the days of the Messiah," was not merely we have the conversion of the Jews rea Jewish view, but the real truth. – The garded as bringing about the great times of prophets are here regarded as one body, refreshment, and those times consequently actuated by one Spirit: and the sum of as delayed by their non-conversion, I God's purpose, shewn by their testimony, is, answer, that, however true this may be in that His Christ should suffer.
fact, the other is fully borne out by the 19. that your sins may be blotted out] manner of speaking in Scripture: the The faith implied in the command, “ Be same objection might lie against the efficacy converted,” has for its aiin, is necessarily of prayer. See Gen. xix. 22; xxxii. 26; (by God's covenant, see John iii. 15, 18) ac. Mark vi. 5; 2 Thess. ii. 3; 2 Pet. iji. 12. companied by, the wiping out of sin.
from the presence of the Lord (the that the times of refreshing may come] Father), who has reserved these seasons in This passage has been variously rendered His own power. When they arrive, it is and explained. To deal first with the ren. by His decree, which goes forth from His dering,-that of the A. V.," when the presence. Compare the expression “there times ... shall come,”-is entirely un- went out a decree from Cæsar Augustus,” justifiable, and alien from the meaning of in Luke ii. 1. 20.) and that he may the words. They can have but one sense, send (see above), literally,--not figura. —that given in the marginal reading. tively, by the Spirit :-even if the word This being so, what are the times (for such send be nowhere else applied to the second is the right reading, and not « times” coming of the Lord, there is no reason only) of refreshment? What is refresh- why it should not be here: the whole
ch. vii. 37.
must receive until the times of a g restitution of all things, a Matt. xvii. b h which God hath spoken by the mouth of all his holy b Luke i. 70. prophets since the world began. 22 [i For] Moses [k truly] said [i unto the fathers], "A prophet shall the Lord your Ds, ats; 10. 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 a ch. ii. 39. spoken, have likewise foretold of these days. 25 d Ye are w% Gai.
Rom. ix. 4, 8:
g better, restoration, as strictly corresponding with Matt. xvü, 11, where the same expression is used. h render, for perspicuity, of which times.
i omit. k omit : not in the original. ground and standing point of these two to render it, but until ; see below. The orations of Peter are peculiar, and the key both to the construction and meanvery mention of the times of refresh. ing here, is our Lord's saying, Matt. ment proceeding forth from the presence xvii. 11, “ Elias truly first cometh, and of the Father would naturally lead to the shall restore all things." From this we see position here assigned to the Son, as one that the restoration of all things stands sent by the Father. See below, on ver. alone: and that which does not belong to 26. who was before appointed] “all things.” Next, what is this restora. before appointed, as apparently in ch. xxii. tion ? According to the usage of the 14 (marginal reading). unto you,-as word, it cannot be applied to the works of your Messiah. 21. whom the heaven the Spirit in the hearts of men, but must must receive] The words thus translated be understood of the glorious restoration admit of a double rendering : (1) “Whom of all things, the regeneration (Matt. xix. the heaven must receive.' (2) Who must 28), which, as Peter here says, is the possess the heaven. Of these the former theme of all the prophets from the beginis in my view decidedly preferable, both as ning.-No objection can be raised to this best suiting the sense, and as being the from the meaning of the word times: see natural rendering, whereas the other is ch. vii. 17, and St. Peter's own language, forced. The reason given by Bengel for 1 Pet. i. 20,“ in the last times.”-On the rejecting the right rendering, “To be re. testimony of the prophets, see ver. 18 note. ceived, i. e. contained, shut into, the 22.) This citation is a free but faithheaven, is a violent interpretation, and ful paraphrase of the text in Deuteronomy. seems to imply, that the heaven is greater – That the words, as spoken by Moses, than Christ, and to detract from His seem to point to the whole line of proexaltation above all heavens,” is best phets sent by God, is not any objection answered by himself, “Yet there is a sense, to their being applied to Christ, but rather in which it may be said that the heaven necessitates, and entirely harmonizes with, receives Christ, viz. that it admits Him, as that application. See the parable Matt. a throne its proper King;” only I would xxi. 33–41. And none of the whole prorather understand it locally, and recog. phetic body entirely answered to the words nize a parallel expression with that in like unto me, but Christ. The Jews therech. i., also local, “a cloud received Him fore rightly understood it (though not out of their sight.” And so far from always consistent in this, comp. John i. 21 secing in it any derogation from the with vi. 14) of the Messiah. 24.) See Majesty of Christ, it seems to me ad ver. 18, note.-St. Peter's aim is to shew mirably to set it forth: it behoves the the unaniinity of all the prophets in speakheaven (which is his, obeying his will) to ing of these times.-Samuel is nained, more receive Him till the time appointed. as being the first great prophet after until] Not during, as the advocates of the Moses, than as bearing any part in this present spiritual sense of the passage wish testimony. The prophetic period of which
xxii. 18: xxvi. 4: xxviii. 14.
Gal. iii. 8. f Matt. 1.5:
Xv. 24. Luke
xiii. 32, 83,
8 ver. 29.
23. Acts xxiii. 8.
the 1 children of the prophets, and of the covenant which
God made with mour fathers, saying unto Abraham, e Gen: zik: : e And in thy seed shall all the kindreds of the earth be
blessed. 26 ? Unto you first God, having raised up his Hal is a Son [i Jesus], 8 sent him, o to bless you, h in turning away XXI. sz. (Ch. every one of you from P his iniquities.
IV. 1 And as they spake unto the people, the priests, Axillis, and the a captain of the temple, and the Sadducees, came
upon them, 2 b being grieved that they taught the people, and preached a through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in
hold until the next day; for it was now eventide. 4 Howi omit.
I render, sons. m or, your.
a render, Servant. o render, blessing. P read, your. a render, in : see note. David was the chief prophet, began in in the A. V. • to bless you. He came Samuel. these days] i.e. these days blessing you (His coming was an act of now present, not the times of restoration, blessing) -- in (as the conditional element of as some understand : which would require the blessing)— turning every one from your “ those days.” “These days' are, in fact, iniquities : thus conferring on you the connected with the times of restoration, best of blessings. The word blessing is as belonging to the same dispensation and chosen in allusion to the terms of the leading on to them ; and thus the Apostle prophecy, ver. 25. The application to the identifies the then time with this pre- present time is made by inference: _'as paration for and expectation of those that was His object then, so now :'-but glories: but to make“these days” identical the discourse is unfinished.-It did not with the times of refreshing and the come to a final conclusion as in ch. ii. 36, times of restitution, is to make him because it was interrupted by the apprecontradict hiinself. 25.] He applies hension of the Apostles. this to them as being inheritors of the CHAP. IV.1–4.] APPREHENSION AND promises. They were descendants, ac- IMPRISONMENT OF THE TWO APOSTLES. cording to the flesh, and fellow-partakers,
1.) the priests, i. e. the officiating according to the spirit.- For a full com priests, as soon as they were released from ment on this promise made to Abraham, their duties.—The captain of the temple see Gal. iii. 16. 26.) first: implying was the chief officer of the Levitical guard the offer to the Gentiles (but as yet, in of the temple. In 2 Macc. iii. 4, we hear Peter's mind, only by embracing Judaism) of the governor of the temple, who appears afterwards : see ch. xii. 46; Rom. i. 16.- to have been the same officer. the Sad. It is strange how Olshausen can suppose ducees] See note on Matt. iji. 7. Perhaps that the Spirit in Peter overleapt the bounds they on this occasion had moved the guard of his subsequent prejudice with regard to and the priests to notice the matter : for the admission of the Gentiles :- he never the statement in the next verse of the had any such prejudice,, but only against offence given by preaching the resurrection, their admission uncircumcised, and as Gen- seems only to refer to them. Compare also tiles. raised up, not ‘from the dead' ch. v. 17. 2.] in Jesus,-not, as A. V., but as in ver. 22. Again, not His “through Jesus, but in the person (or Son, but His Servant: see note, ver. 13. example) of Jesus, alleging Him as an
sent him, indefinite, of the sending example of that which the Sadducees dein the flesh; it does not apply to the present nied: preaching by implication, inasmuch time, but to God's procedure in raising up as one resurrection would imply that of all, His Servant Jesus, and His mission and the resurrection of the dead. We have a ministry: and is distinct from the sending similiar use of “in," 1 Cor. iv. 6, where spoken of in ver. 20. This is also shewn by “in us” means, in the case of myself and the present participle, blessing you, inge. Apollos. The resurrection through Jesus' niously, but not quite accurately rendered does not appear on the present occasion to