probable that the man had heard of him by this name; and it was important that he should understand that it was by the authority of him who had been crucified as an impostor. Rise and walk. To do this would be evidence of signal power. It is remarkable that in cases like this, they were commanded to do the thing at once. See similar cases in John v. 8; Matt. ix. 6; xii. 13. It would have been easy to allege that they had no power, that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that if it were done, they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it; to make use of means; or to wait on him; but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, men must perish; just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God. (Ver. 8.) VER. 7. And he took him by the right hand, and lifted him up: and immediately his feet and ankle-bones received strength. And he took him.-He took hold of his hand. To take hold of the hand in such a case was an offer of aid, an indication that Peter was sincere, and was an inducement to him to make an effort. This may be employed as a beautiful illustration of the manner of God when he commands men to repent and believe. He does not leave them alone; he extends help, and aids their efforts. If they tremble, and feel that they are weak, and needy, and helpless, his hand is stretched out, and his power exerted to impart strength and grace. His feet and ankle-bones.-The fact that strength was immediately imparted; that the feet, long lame, were now made strong, was a full and clear proof of miraculous power. And he, leaping up.-This was a natural expression of joy; and it was a striking fulfilment of the prophecy in Isa. xxxv. 6, Then shall the lame man leap as an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The act of walking is one that is acquired by long practice. Children learn slowly. Casper Hauser, lately discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner. (See his Life.) When, therefore, this man was able at once to walk, it was clear proof of a miracle. Praising God.-This was the natural and appropriate expression of his feelings on this occasion. His heart would be full; and he could have no doubt that this blessing had come from God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name; and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive-the natural feeling of the heart. So a sinner. His first feelings, when renewed, will be to ascribe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively; he needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace. VER. 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. At And all the people, &c.-The people who had been accustomed to see him sit in a public place. And they knew, &c.-In this they could not be deceived; they had seen him a long time, and now they saw the same man expressing his praise to God for complete recovery. The particulars in this miracle are the following; and they are as far as possible from any appearance of imposture. 1. The man had been afflicted from a child. This was known to all the people. this time he was forty years of age. (Chap. iv. 22.) 2. He was not an impostor. If he had pretended lameness, it is wonderful that he had not been detected before, and not have been suffered to occupy a place thus in the temple. 3. They had not seen him before. The apostles had no agency in placing him there. There was manifestly no collusion or agreement with him to attempt to impose on the people. 4. The man himself was convinced of the miracle; and did not doubt that the power by which he had been healed was of God. 5. The people were convinced of the same thing. They saw the effects: they had known him well; they had had every opportunity to know that he was diseased; and they were now satisfied that he was restored. There was no possibility of deception in the case. It was not merely the friends of Jesus that saw this; not those who had an interest in the miracle, but those who had been his enemies, and who had just before been engaged in putting him to death. Let this miracle be compared, in these particulars, with those pretended miracles which have been affirmed to have been wrought in defence of other systems of religion, and it will be seen at once that here is every appearance of sincerity, honesty, and truth; and in them every mark of deception, fraud, and imposition. (See Paley's Evidences of Christianity, Proposition ii. chap. ii.) VER. 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. e John x. 23. Chap. v. 12. Held Peter and John.-The word "held" means he adhered to them; he joined himself to them; he was desirous of remaining with them, and participating with them. All the people, &c.— Excited by curiosity, they came together. The fact of the cure, and the conduct of the man, would soon draw together a crowd, and thus furnish a favourable opportunity for preaching to them the gospel. In the porch, &c.-This porch was a covered way or passage on the east side of the temple. It was distinguished for its magnificence. See the Plan and description of the temple, Notes on Matt. xxi. 12. VER. 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? 2 Cor. iii. 5. When Peter saw it.-Saw the people assembling in such multitudes and wondering at the miracle. He answered.-The word "answer," with us, implies that a question had been asked, or that some subject had been proposed for consideration. But the word is used in a different sense in the Bible. It is often used when no question was asked, but when an occasion was offered for remarks, or where an opportunity was presented to make a statement. It is the same as replying to a thing, or making a statement in regard to some subject. (Dan. ii. 26. Acts v. 8.) Ye men of Israel.-Jews. Comp. chap. ii. 14. Why marvel ye at this?-The particular thing which he intended to reprove here, was not that they wondered, for that was proper; but that they looked on Peter and John as if they had been the authors of this healing. They ought to have understood it. The Jews were sufficiently acquainted with miracles to interpret them, and to know whence they proceeded; and they ought not, therefore, to ascribe them to man, but to inquire why they had been wrought by God. Why look ye, &c.-Why do ye fix the eyes with amazement on us, as though we could do this? Why not look at once to God? By our own power.—By any art of healing, or by any medicine, we had done this. Or holiness.Piety. As if God had bestowed this on us on account of our personal and eminent piety. It may be remarked, that here was ample opportunity for them to establish a reputation of their own. The people were disposed to pay them honours; they might at once have laid claim to vast authority over them; but they refused all such personal honours, and ascribed all to the Lord Jesus. Whatever success may attend the ministers of the gospel; or however much the world may be disposed to do them honour; they should disclaim all power in themselves, and ascribe it to the Lord Jesus Christ. It is not by the talents or personal holiness of ministers, valuable as these are, that men are saved; it is only by the power of God, designed to honour his Son. See 2 Cor. iii. 5, 6. And The God of Abraham.-He is called the God of Abraham because Abraham acknowledged him as his God, and because God showed himself to be his friend. Comp. Matt. xxii. 32. It Exod. iii. 6, 15. Gen. xxviii. 13; xxvi. 24. was important to show that it was the same God who had done this that had been acknowledged by their fathers; and that they were not about to introduce the worship of any other god. it was especially important, because the promise had been made to Abraham, that in his seed should all the families of the earth be blessed. (Gen. xii. 3.) Comp. Gal. iii. 16. Hath glorified. -Has honoured. You denied, despised, and murdered him; but God has exalted and honoured him. This miracle was done in the name of had restored him; and by putting forth this Jesus. (Ver. 6.) It was the power of God that power God had shown that he approved the work the view of men. of his Son, and was disposed to honour him in Comp. John xvii. 1. Eph. i. 20-22. Phil. ii. 9-11. Heb. ii. 9. Rev. i. 5-18. Ye delivered up.-That is, you delivered him to the Romans to be put to death. See Note, chap. ii. 23. And denied him in the presence of Pilate.-Denied that he was the Messiah. Were unwilling to own him as your long-expected King. (John xix. 15.) When he was determined, &c.-(Matt. xxvii. 17-25. Luke xxiii. 16-23.) Pilate was satisfied of his innocence; but he was weak, and timid, and irresolute, and yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime; they should have regarded him as inno cent; but they urged on his condemnation, against the deliberate judgment of him before whom they had arraigned him; and thus showed how obstinately they were resolved on his death. see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all. The Holy One, &c.-See Psa. xvi. 10. Comp. Note, Acts ii. 27. And the Just.-The word "just" here denotes innocent, or one who was free from crime. It properly is used in reference to law, and denotes one who stands upright in the view of the law, or who is not chargeable with crime. In this sense the Lord Jesus was not only personally innocent, but even before his judges he stood unconvicted of any crime. The crime-By means of faith in him; that is, by the faith charged on him at first was blasphemy, (Matt. xxvi. 65;) and on this charge the Sanhedrim had condemned him, without proof. But of this charge Pilate would not take cognizance, and hence before him they charged him with sedition. (Luke xxiii. 2.) Neither of these charges was made out; and, of course, in the eye of the law he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him; thus showing that it was mere hatred and malice that led them to seek his death. And desired a murderer-Matt. xxvii. 21. VER. 15. And killed the " Prince of life, whom God hath raised from the dead; whereof we are witnesses. n Or, author, John i. 4. 1 John v. 11. o Matt. xxviii. 2-5. Eph. i. 20. p Chap. ii. 32. And killed the Prince of life.-The word rendered "prince" denotes properly a military leader or commander. Hence, in Heb. ii. 10, it is translated "captain;" "It became him......to make the captain of their salvation perfect through sufferings." As a captain or commander leads on to victory, and is said to obtain it, so the word comes to denote one who is the cause, the author, the procurer, &c. In this sense it is used, Acts v. 31, “Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel,” &c. In Heb. xii. 2, it is properly rendered "author;" "Looking unto Jesus, the author and finisher of our faith." The word "author," or giver, would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word "life" here is used in a large sense, as denoting all manner of life. In this sense it is used in reference to Christ in John i. 4, " In him was life," &c. Comp. John v. 26. 1 John v. 11. 1 Cor. xv. 45. Jesus is here called the Prince of life, in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer, (Luke xxiii. 19; Mark xv. 7,) one who had destroyed life; and yet they demanded that he whose character it was to destroy life should be released, and the Author of life to be put to death. Whom God hath raised, &c.-Chap. ii. 24, 32. VER. 16. And his name, through faith in his name, hath made this man strong, whom ye And his name.-The name of Jesus is here put for Jesus himself; and it is the same as saying, " and he," &c. In this way the word name is often used by the Hebrews, especially when speaking of God. (Acts i. 15; iv. 12. Eph. i. 21. Rev. iii. 4.) It does not mean that there was any efficacy in the mere name of Jesus that should heal the man, but that it was done by his authority and power. Through faith in his name. which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence that he believed in him. But it was by means of the faith which the apostles exercised in him that the miracle was wrought, and was thus a fulfilment of the declaration in Matt. xvii. 20, If ye have faith....ye shall say to this mountain, remove hence," &c. This truth Peter repeats two or three times in the verse to impress it more distinctly on the minds of his hearers. Whom ye see and know.There could therefore be no mistake. He was well known to them. There was no doubt about the truth of the miracle, (chap. iv. 16,) and the only inquiry was in what way it had been done. This Peter affirms to have been accomplished only by the power of the Lord Jesus. Perfect soundness, orλngiav.-This word is not used elsewhere in the New Testament. It denotes integrity of parts, freedom from any defect; and it here means that the cure was perfect and entire, or that he was completely restored to the use of his limbs. In the presence of you all.-You are all witnesses of it, and can judge for yourselves. This shows how confident the apostles were that a real miracle had been performed. They were willing that it should be examined; and this is conclusive proof that there was no attempt at imposture. A deceiver, or one who pretended to work miracles, would have been cautious of exposing the subject to the danger of detection. VER. 17. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. q Luke xxiii. 34. John xvi. 3. 1 Cor. ii. 8. And now, brethren.-Though they had been guilty of a crime so enormous, yet Peter shows the tenderness of his heart in addressing them still as his brethren. He regarded them as of the same nation with himself, as having the same hopes, and as being entitled to the same privileges. The expression also shows that he was not disposed to exalt himself as being by nature more holy than they. This verse is a remarkable instance of tenderness in appealing to sinners. It would have been easy to have reproached them for their enormous crimes; but it was not the way to reach the heart. He had indeed stated and proved their wickedness. The object now was to bring them to repentance for it; and this was to be done by tenderness, and kindness, and love. Men are melted to contrition, not by reproaches, but by love. I wot.-I know; I am well apprised of it. I know you will affirm it; The speech of Peter, however, is not intended to free them entirely from blame; nor should it be pressed to show that they were innocent. It is a mitigating circumstance thrown in to show them that there was still hope of mercy. VER. 18. But those things which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. r Luke xxiv. 44. Chap. xxvi. 22, 23. But those things.-To wit, those things that did actually occur, pertaining to the life and death of the Messiah. Had showed.-Had announced, or foretold. By the mouth of all his prophets.—That is, by the prophets in general, without affirming that each individual prophet had a distinct prediction respecting this. The prophets taken together, or the prophecies as a whole, had declared this. The word "all" is not unfrequently used in this somewhat limited sense. (Mark i. 37. John iii. 26.) In regard to the prophecies respecting Christ, see Note, Luke xxiv. 27. Hath so fulfilled.-He has caused to be fulfilled in this manner; that is, by the rejection, denial, and wickedness of the rulers. It has turned out to be in strict accordance with the prophecy. This fact Peter uses in exhorting them to repentance; but it is not to be regarded as an excuse for their sins. The mere fact that all this was foretold, that it was in accordance with the purposes and predictions of God, does not take away the guilt of it, or constitute an excuse for it. In regard to this, we may remark, (1.) The prediction did not change the nature of the act. The mere fact that it was foretold, or foreknown, did not change its character. See Note, chap. ii. 23. (2.) Peter still regarded them as guilty. He did not urge the fact that this was foreknown, as an excuse for their sin, but to show them that since all this happened according to the prediction and the purpose of God, they had hope in his mercy. The plan was, that the Messiah should die to make a way for pardon; and, therefore, they might have hope in his mercy. (3.) This was a signal instance of the power and mercy of God in overruling the wicked conduct of men to further his purposes and plans. (4.) All the other sins of men may thus be overruled, and thus the wrath of man may be made to praise him. But, (5.) This will constitute no excuse for the sinner. It is no part of his intention to honour God, or to advance his purposes; and there is no direct tendency in his crimes to advance his glory. The direct tendency of his deeds is counteracted and overruled; and God brings good out of the evil. But this surely constitutes no excuse for the sinner. If it be asked why Peter insisted on this, if he did not mean that it should be regarded as an excuse for their sin; I reply, that it was his design to prove that Jesus was the Messiah, and having proved this, he could assure them that there was mercy. Not because they had not been guilty; not because they deserved favour; but because the fact that the Messiah had come was an argument that any sinners might obtain mercy, as he immediately proceeds to show them. Jer. xxxi. 23-25. Zeph. iii. 14-20. Rev. xxi. 4. Repent ye.-Note, Matt. iii. 2. Therefore, Because of your sin in putting Jesus to death; and because he is the Messiah, and God through him is willing to show mercy to the chief of sinners. And be converted.-This expression conveys an idea not at all to be found in the original; it conveys the idea of passivity; "be converted," as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this, is not conveyed by the original word. The word means properly "to turn;" to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God. That the form of the word here (OTOέare) does not denote passivity may be clearly seen by referring to the following places, where the same form of the word is used: Matt. xxiv. 18. Mark xiii. 16. Luke xvii. 31. 1 Thess. i. 9. The expression, therefore, would have been more appropriately rendered, "repent, and turn, that your sins," &c. To be converted cannot be a matter of obligation; but to turn to God is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their life. They were to turn from the course of wickedness in which they and the nation had been so long walking. That your sins, &c.-In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Comp. Isa. i. 16--20. Joel ii. 13. May be blotted out.May be forgiven, or pardoned. The expression, "to blot out sins," occurs also in Isa. xliii. 25. Psa. li. 1, 9. Jer. xviii. 23. Neh. iv. 5. Isa. xliv. The expression, to blot out a name, is applied to expunging it from a roll, or catalogue, or list, as of an army, &c. (Exod. xxxii. 32, 33. Deut. ix. 14; xxv. 19; xxix. 20, &c.) The expression, to blot out sins, is taken from the practice of creditors charging their debtors, and when the debt was paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning, than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins. When the times, &c.-The word onwс, rendered "when," is commonly rendered "that," and denotes the final cause, or the reason why a thing is done. (Matt. ii. 23; v. 16, 45, &c.) By many it has been supposed to have this sense here, and to mean "repent in order that the times of 22. refreshing may come," &c. Thus Kuinoel, Grotius, Lightfoot, the Syriac version, &c. If used forgiveness would be the means of introducing in this sense, it means that their repentance and peace and joy. Others have rendered it in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment; which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, &c. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word. The objection to the former is, that it is not easy to see how their repenting, &c. should be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent; and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God, the times of refreshing, when pardon might be obtained. The main inquiry, therefore, is, what did Peter refer to by "the times of refreshing," and by "the restitution of all things?" Did he refer to any particular manifestation to be made then ; or to the influence of the gospel on the earth; or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this; "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven." But then, what encouragement would there be for this? or why should it be done? Answer: "You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world, the period including the restitution of all things, and the return of Christ to judgment, has come; and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Jews that such a time should come. Peter affirms that the belief of such a period was well-founded—a time when mercy may be obtained. That time has come. The doctrine that it should come was well-founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It should include the restitution of all things, the return of Christ to judgment, &c. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may, therefore, be thus summed up: "Repent, since such times shall come; they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world; and all things shall be closed and |