Bible Commentaries

Were going up (ανεβαινον — anebainon). Descriptive imperfect active. They were ascending the terraces to the temple courts.

The ninth (την ενατην — tēn enatēn). Our three o‘clock in the afternoon, the time of the evening sacrifice. Peter and John like Paul later kept up the Jewish worship, but not as a means of sacramental redemption. There were three hours of prayer (third, sixth, ninth).

Was carried (εβασταζετο — ebastazeto). Imperfect passive, picturing the process as in Acts 2:1.

Laid daily (ετιτουν κατ ημεραν — etithoun kath' hēmeran). Imperfect again describing their custom with this man.

Beautiful (ωραιαν — Hōraian). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War Acts 2:5, Acts 2:3) as composed chiefly of Corinthian brass and very magnificent.

Asked (ηρωτα — ērōtā). Began to ask, inchoative imperfect. It was his chance.

Fastening his eyes (ατενισας — atenisas). First aorist (ingressive) active participle of ατενιζω — atenizō For this verb see note on Luke 4:20 and note on Acts 1:10. Peter fixed his eyes on the beggar and invited him to look (βλεπσον — blepson) on them.

Gave heed unto them (επειχεν αυτοις — epeichen autois). Imperfect active of επεχω — epechō to hold to. For the idiom with τον νουν — ton noun understood, see note Luke 14:7; 1 Timothy 4:16. He held his eyes right on Peter and John with great eagerness “expecting to receive something” (προσδοκων τι λαβειν — prosdokōn tōi labein). He took Peter‘s invitation as a promise of a large gift.

In the name (εν τωι ονοματι — en tōi onomati). The healing power is in that name (Page) and Peter says so. Cf. Luke 9:49; Luke 10:17; Acts 4:7, Acts 4:10; Acts 19:27; Acts 16:18.

Walk (περιπατει — peripatei). Present imperative, inchoative idea, begin to walk and then go on walking. But the beggar does not budge. He knows that he cannot walk.

Took him by the right hand (πιασας αυτον της δεχιας χειρος — piasas auton tēs dexiās cheiros). Doric form πιαζω — piazō for πιεζω — piezō Genitive of the part affected. Peter had to pull him up on his feet before he would try to walk.

Leaping up (εχαλλομενος — exallomenos). Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T.

He stood (εστη — estē). Second aorist active.

Walked (περιεπατει — periepatei). Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).

They took knowledge of him (επεγινωσκον — epeginōskon). Imperfect active, inchoative, began to perceive.

Were filled (επληστησαν — eplēsthēsan). Effective first aorist passive.

At that which had happened (τωι συμβεβηκοτι — tōi sumbebēkoti). Perfect active participle of συμβαινω — sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.”

As he held (kratountos autou). Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38).

In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23).

Greatly wondering (ekthamboi). Wondering out of (ek) measure, already filled with wonder (thambous Acts 3:10). Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc.

Answered (απεκρινατο — apekrinato). First aorist middle indicative. The people looked their amazement and Peter answered that.

Ye men of Israel (Ανδρες Ισραηλειται — Andres Israēleitai). Covenant name and so conciliatory, the stock of Israel (Philemon 3:5).

At this man (επι τουτωι — epi toutōi). Probably so, though it could be “at this thing.”

Fasten you your eyes (ατενιζετε — atenizete). The very verb used about Peter in Acts 3:4.

On us (ημιν — hēmin). Dative case, emphatic proleptical position before τι ατενιζετε — tōi atenizete

On us why do ye fasten your eyes? As though (ως — hōs). ως — Hōs with the participle gives the alleged reason, not always the true one.

Power (δυναμει — dunamei). Instrumental case, causa effectiva.

Godliness (ευσεβειαι — eusebeiāi). Causa meritoria.

Had made (πεποιηκοσιν — pepoiēkosin). Perfect active participle of ποιεω — poieō

To walk (του περιπατειν — tou peripatein). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of ινα — hina f0).

His servant Jesus (τον παιδα Ιησουν — ton paida Iēsoun). This phrase occurs in Isaiah 42:1; Isaiah 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Exodus 3:6; Exodus 35:30. The lxx translated the Hebrew παις — ebhedh by παις τεου — pais the servant of Jehovah being a Messianic designation. But the phrase “servant of God” (δουλος τεου — pais theou) is applied also to Israel (Luke 1:54) and to David (Luke 1:69; Acts 4:25). Paul terms himself Παις — doulos theou (Titus 1:1). υιος — Pais is just child (boy or girl), and it was also used of a slave (Matthew 8:6, Matthew 8:8, Matthew 8:13). But it is not here παις — huios (son) that Peter uses, but ον υμεις μεν παρεδωκατε — pais Luke quotes Peter as using it again in this Messianic sense in Acts 3:26; Acts 4:27, Acts 4:30.

Whom ye delivered up (υμεις — hon humeis men paredōkate). Note emphatic use of δε — humeis (ye). No μεν — de to correspond to κ — men First aorist active (παραδιδωμι — k aorist) plural indicative of παρεδοτε — paradidōmi (usual form εκεινου — paredote second aorist).

When he (υμεις — ekeinou). Emphatic pronoun, that one, in contrast with “ye” (κριναντος — humeis), genitive absolute with krinantos here the nearest word (Pilate), the latter.

But ye (υμεις δε — humeis de). In contrast with Pilate (εκεινου — ekeinou).

Murderer (ανδρα πονεα — andra phonea). A man a murderer. In contrast with “the Holy and Righteous One.”

To be granted (χαριστηναι — charisthēnai). As a favour (χαρις — charis). First aorist passive infinitive of χαριζομαι — charizomai So also Acts 25:11; Acts 27:24.

But the Prince of life ye killed (τον δε αρχηγον της ζωης απεκτεινατε — ton de archēgon tēs zōēs apekteinate). “The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in John 1:1-18; Colossians 1:14-20; Hebrews 1:2. Αρχηγος — Archēgos (αρχη — archē beginning, αγω — agō to lead) is an adjective “furnishing the first cause or occasion” in Euripides, Plato. Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher (Hebrews 12:2). See also Hebrews 2:10; Acts 5:31 where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done.

Whereof we are witnesses (ου ημεις μαρτυρες εσμεν — hou hēmeis martureōs esōmen). Of which fact (the resurrection) or of whom as risen, ου — hou having the same form in the genitive singular for masculine or neuter. Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim.

By faith in his name (τηι πιστει του ονοματος αυτου — tēi pistei tou onomatos autou). Instrumental case of πιστει — pistei (Aleph and B do not have επι — epi) and objective genitive of ονοματος — onomatos

His name (το ονομα αυτου — to onoma autou). Repeats the word name to make the point clear. Cf. Acts 3:6 where Peter uses “the name of Jesus Christ of Nazareth” when he healed the man.

Made strong (εστερεωσεν — estereōsen). Same verb used in Acts 3:7 (and Acts 16:5). Nowhere else in the N.T. Old verb from στερεος — stereos firm, solid.

Through him (δι αυτου — di' autou). Through Jesus, the object of faith and the source of it.

Perfect soundness (ολοκληριαν — holoklērian). Perfect in all its parts, complete, whole (from ολος — holos whole, κληρος — klēros allotment). Late word (Plutarch) once in lxx (Isaiah 1:6) and here alone in the N.T., but adjective ολοκληρος — holoklēros old and common (James 1:4; 1 Thessalonians 5:23).

And now (και νυν — kai nun). Luke is fond of these particles of transition (Acts 7:34; Acts 10:5; Acts 20:25; Acts 22:16) and also και τα νυν — kai ta nun (Acts 4:29; Acts 5:38; 22:32; Acts 27:22), and even και νυν ιδου — kai nun idou (Acts 13:11; Acts 20:22).

I wot (οιδα — oida). Old English for “I know.”

In ignorance (κατα αγνοιαν — kata agnoian). This use of κατα — kata occurs in the Koiné. See also Philemon 1:14. One may see note on Luke 23:34 for the words of the Saviour on the Cross. “They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous” (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1 Corinthians 2:8).

Foreshewed (προκατηγγειλεν — prokatēggeilen). First aorist active indicative of προκαταγγελλω — prokataggellō late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Acts 3:18; Acts 7:52).

That his Christ should suffer (πατειν τον Χριστον αυτου — pathein ton Christon autou). Accusative of general reference with the aorist active infinitive (πατειν — pathein of πασχω — paschō) in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God‘s purpose (Acts 2:23; John 3:16). See the same idea in Acts 17:3; Acts 26:23. This “immense paradox” (Page) was a stumbling block to these Jews as it is yet (1 Corinthians 1:23). Peter discusses the sufferings of Christ in 1 Peter 4:13; 1 Peter 5:1.

Repent therefore (μετανοησατε ουν — metanoēsate oun). Peter repeats to this new crowd the command made in Acts 2:38 which see. God‘s purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn.

And turn again (και επιστρεπσατε — kai epistrepsate). Definitely turn to God in conduct as well as in mind.

That your sins may be blotted out (προς το εχαλιπτηναι υμων τας αμαρτιας — pros to exaliphthēnai humōn tas hamartias). Articular infinitive (first aorist passive of εχαλειπω — exaleiphō to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Colossians 2:14) with the accusative of general reference and with προς — pros and the accusative to express purpose.

That so (οπως αν — hopōs an). Final particle with αν — an and the aorist active subjunctive ελτωσιν — elthōsin (come) and not “when” as the Authorized Version has it. Some editors put this clause in Acts 3:20 (Westcott and Hort, for instance).

Seasons of refreshing (καιροι αναπσυχεως — kairoi anapsuxeōs). The word αναπσυχις — anapsuxis (from αναπσυχω — anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.”

And that he may send the Christ who hath been appointed for you, even Jesus (και αποστειληι τον προκεχειρισμενον υμιν Χριστον Ιησουν — kai aposteilēi ton prokecheirisōmenon humin Christon Iēsoun). First aorist active subjunctive with οπως αν — hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν — hopōs an and ινα αν — hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια — Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον — prokecheirisōmenon (perfect passive participle of προχειριζω — procheirizō from προχειρος — procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον — prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20.

Restoration (αποκαταστασεως — apokatastaseōs). Double compound (απο κατα ιστημι — apoαποκατιστημι — kataπαλινγενεσια — histēmi), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Revelation 21:1. Paul has a mystical allusion also to the agony of nature in Romans 8:20-22. The verb apokathistēmi is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew 17:11; Mark 9:12) and by the disciples to Jesus in Acts 1:6. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in palingenesia (renewal, new birth) in Matthew 19:28; Titus 3:5. This universalism of Peter will be clearer to him after Joppa and Caesarea.

Like unto me (ως εμε — hōs eme). As me, literally; Moses (Deuteronomy 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (John 1:21). God spoke to Moses face to face (Exodus 33:11) and he was the greatest of the prophets (Deuteronomy 34:10).

That prophet (του προπητου εκεινου — tou prophētou ekeinou). Emphasizes the future prophet as on “him” (αυτου — autou) before “hearken.” They had refused to “hearken” to Moses and now, alas, many had refused to “hearken” to Christ.

Shall be utterly destroyed (εχολετρευτησεται — exolethreuthēsetai). First future passive of εχολε — exolė (ο — o) τρευω — threuō a late verb, to destroy utterly (εχ — ex), only here in the N.T., common in the lxx.

From Samuel (απο Σαμουηλ — apo Samouēl). Schools of prophets arose in his time, few before him (1 Samuel 3:1).

Ye (υμεις — Humeis). Emphatic position.

The covenant which God made (της διατηκης ης ο τεος διετετο — tēs diathēkēs hēs ho theos dietheto). Literally, “the covenant which God covenanted.” Διατηκη — Diathēkē and διετετο — dietheto (second aorist middle indicative of διατημι — diathēmi) are the same root. See note on Matthew 26:28. The covenant (agreement between two, diatithēmi) was with Abraham (Genesis 12:1-3) and repeated at various times (Genesis 18:18; Genesis 22:18; Genesis 26:4, etc.). In Hebrews 9:15-18 the word is used both for covenant and will. The genitive relative δια τιτημι — hēs attracted to case of the antecedent.

Unto you first (υμιν πρωτον — Humin prōton). The Jews were first in privilege and it was through the Jews that the Messiah was to come for “all the families of the earth.”

His servant (τον παιδα αυτου — ton paida autou). As in Acts 3:13, the Messiah as God‘s Servant.

To bless you (ευλογουντα υμας — eulogounta humas). Present active participle to express purpose, blessing you (Robertson, Grammar, p. 991). In turning away (εν τωι αποστρεπειν — en tōi apostrephein). Articular infinitive in the locative case, almost preserved in the English.