Bengel's Gnomon of the New Testament
Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.Acts 3:1. Ἐπὶ τὸ αὐτὸ, together) This being put in the beginning, emphatically signifies the union (joining) together of Peter and John. Hesychius remarks, ἐπὶ τὸ αὐτὸ, i.e. ὁμοῦ, εἰς τὸν αὐτὸν τόπον.—Πέτρος) Others have written Πετρος δὲ, supposing that ἐπὶ τὸ αὐτὸ should be joined with the preceding words [ch. Acts 2:47]. More conveniently, others, though of a later date, have inserted δὲ after ἐπὶ τὸ αὐτό. The short reading without the δὲ, is the mean between the extremes [the starting-point from which the others have departed, one on the one side, the other on the other], and the ancient reading.—[τὴν ὥραν τῆς προσευχῆς, the hour of prayer) It is right that public prayers should be frequented even by men who are adult, and in higher positions of honour than most men.—V. g.]—τὴν ἐννάτην, the ninth) the wonted hour, suited for prayer, on account of soberness [the mind not being heavy, as it is apt to be after meals], before supper: ch. Acts 10:3. [This is our three o’clock in the afternoon. He who would accustom himself to collect his thoughts at that time, and to apply himself to (to find time for) prayer, would derive no common profit from the practice. There is no difference as to time, regarded in itself. But it is a proof of choice obedience to cut short or interrupt labour, when we are in the height of business, for such a purpose. It was about mid-day that Peter prayed in private: ch. Acts 10:9.—V. g.]
 Lachm., after the oldest MSS. ABC Vulg. Memph. Theb. Lucif. 199, puts ἐπὶ τὸ αὐτὸ at the end of the last verse of ch. 2, and reads in ch. Acts 3:1, Πέτρος δέ. But Tisch., with Ee Syr. and Rec. Text, puts them at the beginning of ch. 3. Ἐπὶ τὸ αὐτὸ δέ.—E. and T.
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;Acts 3:2. Καί τις ἀνὴρ, and a certain man) The man is fully described, in the case of whom Peter performed the first miracle.—ἐβαστάζετο) Middle [used to have himself carried].—θύραν, the door or gate) whereby many used to enter. It is called πύλη, a gate, in Acts 3:10.—Ὡραίαν, Beautiful) Heb., the Gate Susan in the same sense.—τοῦ αἰτεῖν, in order to ask) Although the people ought not to have had beggars.
Who seeing Peter and John about to go into the temple asked an alms.Acts 3:3. Ἠρώτα ἐλεημοσύνην λαβεῖν, asked to receive alms) A very similar phrase occurs 1Ma 11:66, ἠξίωσαν αὐτὸν τοῦ δεξιὰς λαβεῖν. Many omit λαβεῖν here in Acts.
 Dd Lucif. 109. omit λαβεῖν. But ABCE Vulg. Memph. retain it: and Syr. Theb. ut darent.—E. and T.
The Germ. Vers. of Beng. omits it, after the example of both his Greek Editions.—E. B.
And Peter, fastening his eyes upon him with John, said, Look on us.Acts 3:4. Ἀτενίσας—βλέψον, fastening his eyes upon him—Look at) Great is the power of a stedfast gaze: ch. Acts 13:9, “Saul set his eyes on Elymas.”
And he gave heed unto them, expecting to receive something of them.
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.Acts 3:6. Ἀργύριον καὶ χρύσιον, silver and gold) The beggar was expecting money.—οὐχ ὑπάρχει μοι, I have none) There is no doubt but that alms were given even to those who were not of the community of believers: but Peter at that time, either had nothing with him in going to the temple, or was not able to give as much as was needed for the relief of the poor man. Observe the abstinence of the apostle, though exercising such an ample administration of charitable funds: ch. Acts 2:45, with which comp. ch. Acts 4:35.—Ἰησοῦ Χριστοῦ, of Jesus Christ) Jesus therefore is the Christ.
And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength.Acts 3:7. Αὐτὸν, him) It was the part of the blind man merely to give himself up to the power which was entering into him.—αἱ βάσεις καὶ τὰ σφυρὰ) As to both Greek words there is much disputation. Luke implies that all the parts in the lame man were strengthened, so as to enable him to walk. Βάσεις are the Feet, which have their principal strength in the knees: σφυρὰ, by a catachresis, are used to express the ankles, as in Callimachus, οὐδὲν ἐπὶ σφυρὸν ὀρθὸν ἀνέστη: strictly, little mallets, or the lowest parts of the leg. Luke, as being a physician, expressed himself accurately. Comp. Psalm 18:36, “Thou hast enlarged my steps under me, that my feet (margin, ankles) did not slip.”
And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.Acts 3:8. Καὶ περιεπάτει, and he walked about) although he had never learned to walk. A new part of (feature in) the miracle.—ἀλλόμενος, leaping) Praiseworthy alacrity [put forth in honour of GOD.—V. g.]: Isaiah 35:6, “Then shall the lame man leap as an hart.”
And all the people saw him walking and praising God:
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.Acts 3:10. Θάμβους, with amazement) in feeling.—ἐκστάσεως, ecstasy) [wonder, elevation of mind] in the understanding.
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.Acts 3:11. [Πᾶς ὁ λαὸς, all the people) consisting of those who had met together for public prayer, Acts 3:1.—V. g.]—ἔκθαμβοι, exceedingly amazed) This comprehends amazement and ecstasy.
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?Acts 3:12. Ἀπεκρίνατο, answered) having again obtained an opportunity.—τί θαυμάζετε, why wonder ye?) They had good reason to wonder; but they ought to have recognised the Lord, from whom the benefit had come, and not to stop short and fasten their whole attention upon the mere work itself, or upon the Divine instruments by which it was accomplished.—δυνάμει ἢ εὐσεβείᾳ) Most frequently δύναμις and ἐξουσία are joined. Wherefore the Syriac and some MSS. of the Latin Vulg. have taken up virtute aut potestate, instead of virtute aut pietate: and furthermore some MSS. mentioned in Irenæu, inasmuch as these two words seemed synonymous, have omitted et potestate, “and power.” The formation of the words in writing, εὐσέβεια and ἘΞΟΥΣΊΑ, piety and power, is also similar in appearance, especially in the contractions used in writing Latin. These two, virtue and power, are usually looked to by men in the Divine instruments. Wherefore “Peter puts away from himself the attribution of power, whether physical or meritorious, and ascribes the whole to God and Christ the Lord.” So writes H. de Bukentop, lib. ii. de Vulgata, p. 285.
 renæus (of Lyons, in Gaul: born about 130 A.D., and died about the end of the second century). The Editio Renati Massueti, Parisinæ, a. 1710.
 ABCDde Vulg. Amiat. (the oldest MS.) have ἢ εὐσεβείᾳ.—E. and T.
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.Acts 3:13. Ὁ Θεὸς, God) Who gave the promise to the patriarchs and fathers. The God of Abraham and Isaac and Jacob, the God of our fathers, is an appellation frequently occurring in the Acts, more than in the other books of the New Testament, and one appropriate to that period of time.—τῶν πατέρων ἡμῶμ, of our fathers) Is it the same fathers, viz. Abraham, Isaac, and Jacob: with which comp. Exodus 3:6; Exodus 3:15-16 : or are those ‘fathers’ meant, who lived, for instance, in the time of Moses and Samuel or David, Acts 3:22; Acts 3:24-25, to whom also the promise was given? In the former passage of Moses (Exodus 3:15-16), the appellative, fathers, is employed: in Luke, the proper names, Abraham, Isaac, and Jacob. In Moses at least there is an apposition: there is one also, as we think, in Luke. GOD fulfilled this His promise: therefore all ought to believe.—ἐδόξασε, hath glorified) even before His passion: Matthew 11:27; Matthew 17:5; John 12:28; John 8:50; John 10:36; John 13:3; John 13:31; John 17:5; 2 Peter 1:17; Luke 2:32; Hebrews 3:3; Hebrews 5:5. Others refer the word here to the glorification of Jesus Christ by the present miracle specially, or to the whole of His exaltation, or to both conjointly. The discourse begins far back [with the God of Abraham, etc.], in Acts 3:13; wherefore we regard the order of the facts, and of the time, and of the text, to be the same.—τὸν παῖδα αὐτοῦ, His Servant, or Minister [but Engl. Vers. His Son]) See note on Matthew 12:18 [παῖς in the LXX. expresses the Hebrew עבדי, Isaiah 42:1, “Behold My Servant, whom I have chosen.” So here, and ch. Acts 4:27; Acts 4:30; but not afterwards in the New Testament, as not a suitable expression for Him, now that He is exalted]. [In human fashion, one might call Him the Prime Minister of God, on account of the great dignity and extent of His office.—V. g.]—ὑμεῖς μὲν, ye indeed) The object of this is, that hereby they may be brought to compunction and repentance.—παρεδώκατε, ye have delivered up) This Saviour, who was given to you, ye have given up; whereas ye ought with all zeal to have recognised His glory, and embraced and laid hold of Him.—ἠρνήσασθε, ye have denied) This is opposed to the proper judgment (κρίναντος) of Pilate (Pilate’s own judgment), who tried to let Jesus go.—Πιλάτου, of Pilate) whose blindness is less surprising than yours. Peter shows in this place that the Jews resisted the true judgment of GOD and of men concerning Jesus.
But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;Acts 3:14. Ὑμεῖς δὲ, but ye) The four parts of the assertion are to be observed, or rather the two parts consisting of two members each: God hath glorified—, whom ye indeed delivered up—. But ye denied—whom God hath raised. For Peter states: I. The act of GOD, and the consequent act on the part of the Jews; II. The act of the Jews, and the consequent act on the part of GOD.—τὸν ἅγιον καὶ δίκαιον, the Holy and the Just One) Antonomasia [the substitution of a descriptive or appellative designation for a proper name]. He speaks of the One JESUS. He was Holy, in respect to His being the servant or minister (παῖδα, Acts 3:13) of God, whom GOD hath glorified. For קדש and כבוד, Holiness (sanctity) and Glory, contain almost the same notion. The same was “the Just One” (ch. Acts 7:52, Acts 22:14), even in the judgment of Pilate. Moreover, the preaching (proclamation) of the Sanctity of JESUS is opposed to the opinion entertained by the multitude as to the ‘power’ of the apostles: the preaching of His Justice [His being the Just One] is opposed to the ‘piety, (εὐσεβείᾳ) imputed to them; Acts 3:12.—ἠρνήσασθε, ye have denied) This verb is repeated, having regard to them in a different point of view. They denied His kingdom, Acts 3:13 : they denied His sanctity and justice, Acts 3:14.—ᾐτήσασθε, ye desired) Even if Pilate had offered Barabbas to you, ye ought to have besought him that Jesus should be let go.—ἄνδρα φονέα, a man a murderer) There follows a magnificent antithesis: but the Author, or Prince of life. Christ was this even before His suffering of death.
And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.Acts 3:15. Οὗ, of whom) viz. God. See ch. Acts 2:32, note.—μάρτυρες, witnesses) They had acted the part of witnesses, in Acts 3:6, with which comp. Acts 3:16.
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.Acts 3:16. Ἐπὶ τῇ πίστει, [on account of, or] upon the faith) The faith (i.e. faithfulness) of the name of Jesus is an expression drawn from the fact, that this name is a name πιστὸν, faithful, and sure (to be firmly relied on): and to this faith (or faithfulness) corresponds, presently after, the faith which is through (by) Him, viz. the faith which was in Peter, and began to be in the lame man. The correlatives are, the name of Christ, and the faith of the saints.—θεωρεῖτε καὶ οἴδατε) ye see at the present time, ye know as to the past.—τὸ ὄνομα αὐτοῦ, His name) The nominative, instead of the pronoun that, which would have reference to the preceding ὀνόματος, of His name. A similar construction occurs, 2 Chronicles 28:9, “In the wrath of the Lord God of your fathers upon Judah, (the Lord) hath given them into your hand;” 1 Samuel 24:5, “The heart of David smote him (viz. David);” Deuteronomy 9:4, “On account of the wickedness of those nations, God doth destroy them.” By an elegant retrogression [see Append, on Regressus], Peter concludes from the effect to the cause, and with great force mentions (names) name so often.—ἡ διʼ αὐτοῦ, which is by (through) Him) Peter sets down not only the act, but even faith itself, to the account of Christ and His name. Through Christ, our faith is of GOD, and tends to GOD. 1 Peter 1:21, “Who by Him do believe in God. etc., that your faith and hope might be in God.”
And now, brethren, I wot that through ignorance ye did it, as did also your rulers.Acts 3:17. Καὶ νῦν, and now) ועתה, a formula of transition from the past to the present.—ἀδελφοὶ, brethren) An appellation full of courtesy and compassion.—οἶδα, I know) Peter speaks to their heart, kindly. On this account he rather says, I know, than we know.—κατὰ ἄγνοιαν, through ignorance) ch. Acts 13:27, “Because they knew Him not, nor yet the voices of the prophets, which are read every Sabbath they; thet have fulfilled them in condemning Him.”—ἄρχοντες, rulers) These were not present, but the people. Peter sets aside the prejudice of authority [viz. of the chief priests and rulers], and this again he does in a kindly manner.
But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.Acts 3:18. Δὲ, but) In the case of anything badly done by us. this too is to be considered, what good GOD hath done under it.—ἃ προκατήγγειλε, which God announced before) This is opposed to the ignorance (Acts 3:17) of the Jews.—πάντων, of all) This imparts great force to his language.—παθεῖν τὸν Χριστὸν αὐτοῦ) So the Greek MSS. of adequate authority, as also Irenæu and the Syr Version. That is to say, that His Anointed should suffer. And this altogether accords with ch. Acts 4:26, “Against His Christ.” Others have written αὐτοῦ, His, afterwards the words by the mouth of all the prophets, as we find in Luke 1:70.—οὓτω, so) in this way.
 renæus (of Lyons, in Gaul: born about 130 A.D., and died about the end of the second century). The Editio Renati Massueti, Parisinæ, a. 1710.
 yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.
 BCDEde Vulg., both Syr. Versions, and Iren. read αὐτοῦ after Χριστὸν. A puts αὐτοῦ after προφητῶν, omitting παθεῖν τὀν Χριστόν. Rec. Text and Memph. read αὐτοῦ προφητῶν παθ. τ. Χριστόν.—E. and T.
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;Acts 3:19. Μετανοήσατε οὖν καὶ ἐπιστρέψατε, repent therefore and be converted) Here, and in ch. Acts 26:20, repentance is put before conversion; whereas in Jeremiah 31:19, conversion is put before repentance, “Surely after that I was turned (converted), I repented.” Conversion is put first, when there is signified the recovery of a man from sin and the return to his right mind [senses, Luke 15:17]: it is put after repentance, when there is signified in the person repenting the applying of himself to GOD.—εἰς τὸ ἐξαλειφθῆναι, that your sins may be blotted out) The allusion is to the water of baptism.—τὰς ἁμαρτίας, your sins) even that sin which ye perpetrated against Jesus,—ὅπως ἂν, that) [“when”]. So ὅπως ἂν, Matthew 6:5; Luke 2:35 : and (for the Hebrew למען) Acts 15:17; Romans 3:4 : ἂν being the potential particle, if, viz. ye exercise repentance (ye repent), does not make the whole sentence conditional, but is intended to stimulate the hearers to do their part.—ἔλθωσι, may come) even (also) to you. For those times of themselves were about to be, even though those hearers did not give ear to the Gospel (comp. Zechariah 6:15, where similarly there is a particular condition); but in relation to the hearers, those times might be more or less hastened forward. On this account they are called καιροὶ, times [not the times], without the article.—καιροὶ, times) Comp. Acts 3:21, note.—ἀναψύξεως, of refreshing) The allusion is to the refreshing breeze (air) of the New Testament, full of grace, before which all heat retires.—ἀπὸ προσώπου, from the face [presence]) All joy is pure from the face of the Lord, when He regards us with a look of mercy. Psalm 44:3, “The light of Thy countenance;” Numbers 6:25.
And he shall send Jesus Christ, which before was preached unto you:Acts 3:20. Ἀποστέιλη, that He may send) “Sent,” in Acts 3:26 : and yet the expression here, is not “send back,” or “again,” but simply “send:” comp. Acts 1:1, note.—προκεχειρισμένον) Hardly anywhere is the reading προκεκηρυγμένον to be found. Peter does not here preach beforehand Christ, but declares that He is already “prepared.” The same verb occurs, ch. Acts 22:14, Acts 26:16; Exodus 4:13; Joshua 3:12. Comp. Luke 2:31. He is prepared, that He may be received by us, (and) that He may be sent by God. Hesychius, προκεχειρισμένον, προβεβλημένον, ἡτοιμασμένον; for so we ought to read, for ἠτιμασμένον.
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.Acts 3:21. Ὃν δεῖ οὐρανὸν μὲν δέξασθαι, who must indeed receive heaven [but Engl. Vers. whom the heaven must receive]) The particle μὲν, indeed, has the place of its Apodosis, which usually is expressed by δὲ, but, in this instance supplied in the ἀποστείλῃ, He may send, in Acts 3:20. To be taken, i.e. confined, shut up, or contained within heaven, is a violent interpretation, as though the heaven were greater than Christ; and is inimical to the loftiness of Christ, who “ascended up far above all heavens,” Ephesians 4:10. It might however be said, not without a reasonable sense, the heaven receives Christ; it admits and acknowledges Him, viz. [not as containing Him, but] as a throne does its legitimate king, although Christ previously was humbled, and was not yet recognised by the world. But much more august and consonant to the language of Scripture is this sentiment, Christ takes or receives for Himself heaven; and so σὐρανὸν more appropriately also [than in the other interpretation] is without the article. It is the same as λαβεῖν βασιλείαν, to receive a kingdom, Luke 19:12, and βασιλεύειν, to reign, 1 Corinthians 15:25. Nor is the force of the verb δέχομαι opposed to this view, as if the heaven ought to be the thing containing, wherein Christ should be contained. Basilius of Seleucia, Or. 11, writes, δέχεται ἡλίας καταγώγιον ἁμαρτίας ἐλεύθερον: and not dissimilar is that in Or. 14, πῶς ὁ οὐρανὸς σαγηνεύεται. Let those instances be added, which E. Schmidius has brought forward on this passage: οὐκ ἦλθες ἐν δέοντι, δέξασθαι δόμους, thou hast not come seasonably, to take (occupy) this house; and Demosthenes, οὐδὲ διδόντων ὑμῖν τῶν καιρῶν Ἀμφίπολιν δέξασθαι δύναισθʼ ἄν, not even if the opportunity itself should give you Amphipolis, would you be able to lay hold of it. Furthermore, the verb δέξασθαι has this emphasis, that it denotes a thing offered to us. For the Father said to the Son, Take possession of heaven, Sit at My right hand, Sit on My throne which is heaven. In fine, δέξασθαι, to receive or take to Himself, has an inceptive notion, and yet it is said in the present δεῖ, it behoves, not ἔδει, it behoved; although the Ascension had taken place not yesterday or the day before. In fact, Peter speaks concerning a fact which, as compared with His glorious advent from heaven, was still as it were present, especially in relation to His hearers, who were even now approaching to the faith.—ἄχρι χρόνων ἀποκαταστάσεως, until the times of restitution shall come) i.e. until they (these times) shall be fulfilled. So ἄχρις ἡμερῶν πέντε, in five days (“ipsos quinque dies”), ch. Acts 20:6 : ἄχρι χαιροῦ, for a season, ch. Acts 13:11. Similar phrases occur, Luke 21:24; Galatians 4:2; Hebrews 3:13; Revelation 7:3; Revelation 15:8; Revelation 17:17; Revelation 20:3. Peter comprises the whole course of the times of the New Testament between the Ascension of the Lord and His Advent in glory, times in which that apostolic age shines forth pre-eminent, Acts 3:24, as also corresponding to it the condition of the Church, which was to be constituted of Jews and Gentiles, together,  Justus Jonas says, “Christ is that King, who has now received heaven, reigning in the meantime through the Gospel in the Spirit, until all things be restored, i.e. until the remainder of the Jews and the Gentiles be converted.” Romans 11. Ἀποκατάστασις is the restitution of things from their confusion into their former order. You will say, Were then all things at any time in such a state as that to which they are to be restored? Answer: 1) They were, at least as far as concerns their beginnings: comp. Matthew 17:11, “Elias truly shall first come and restore all things:” for which reason the apostles also above used this verb, ch. Acts 1:6, “Wilt Thou at this time restore again the kingdom to Israel?” 2) There is a reference to the Divine intention and promise: as a man born blind is said to recover his sight, because the sight is a natural blessing. Weigh well the word השיב ἀποκαθίστημι, Jeremiah 16:15; Jeremiah 24:6; Jeremiah 50:19; Ezekiel 16:55. The restoration of all things shall be accomplished, when all enemies shall be the footstool of Christ: 1 Corinthians 15:25; a consummation which is being gradually accomplished now, and shall be quickly brought about at some future time.—πάντων, of all things) The universal whole is opposed to heaven, as to a part of that whole.—ὯΝ) for Ἃ, which,—ἐλάλησεν, spake) נאם, spake [made a solemn declaration, Jeremiah 23:31].—[τῶν ἁγίων, the holy) All the prophets were holy: they all entered heaven, Luke 13:28. They who are rejected as “workers of iniquity” were not prophets, even though they uttered prophecies: Matthew 7:22, “Have we not prophesied in Thy name?” with which comp. John 11:51 : Caiaphas’ prophecy as to Jesus’ “dying for the people.” Balaam was no doubt a prophet, but not in Israel, but only in relation to (penes) Balak.—V. g.]—προφητῶν, prophets) Moses, Acts 3:22, and the rest, Acts 3:24. To this the ΓᾺΡ, for, is to be referred, Acts 3:22.
 So that the times of restitution comprise the existing Church as well as the future.—E. and T.
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.Acts 3:22. Προφήτην, κ.τ.λ.) Deuteronomy 18:15, et seqq., LXX., προφήτην ἐκ τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστήσει σοι Κύριος ὁ Θεός σου, αὐτοῦ ἀκούσεσθε κατὰ πάντα,—καὶ λαλήσει αὐτοῖς καθʼ ὅ, τι ἂν ἐντείλωμαι αὐτῷ· καὶ ὁ ἄνθρωπος ἐκεῖνος, ὃς ἐὰν μὴ ἀκούσῃ τῶν λόγων αὐτοῦ, ὅσα ἂν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματι μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.—ἐκ τῶν ἀδελφῶν ὑμῶν, of your brethren) Moses does not say, of our brethren; for he speaks in the name of GOD. Nor was Christ ever promised to Moses; for He did not come of his tribe or posterity: and Moses and Christ are altogether opposed one to the other.—ὡς ἐμὲ, like unto me) The Israelites had no idea of a greater prophet than Moses, who was a prophet of an altogether unique kind in the Old Testament: Numbers 12:6-8, “If there be a prophet among you, I the Lord will make Myself known unto him in a vision and—in a dream: My servant Moses is not so—with him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord he shall behold;” Deuteronomy 34:10, “There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face” Therefore Jesus alone is like to him. Moses began the divinely-appointed Church of Israel: Christ began His own divinely-appointed Church. With the prophecy of Moses presently after was conjoined its effect, viz. the leading forth of the people from Egypt: with the prophecy of Christ was conjoined presently after its effect, viz. redemption. The people could not endure the voice of the Lord: they desired to hear Moses: to hear Christ is much more desirable. Moses spake to the people all things, and those alone which the Lord commanded, and that most fully: Christ did so in a much greater degree. And so Christ answers to Moses, so as to be even greater, in respect to His Divine Person and Gospel office: Hebrews 3:2-3; Hebrews 3:5-6, “This man was counted worthy of more glory than Moses, inasmuch as He who hath builded the house hath more honour than the house—Moses as a servant—but Christ as a Son;” with which comp. Numbers 12:7. Likeness does not hinder excellence, Matthew 22:39 : and the particle ὡς, as, like unto, has the effect of comparing not only pair with pair, but also the less with the greater, Matthew 5:48, “Be ye perfect, even as your Father” etc., and the greater, with the less: Malachi 3:4.—αὐτοῦ, Him) more than me.—ἀκούσεσθε, ye shall hear) It will be your duty, and ye shall be able to hear.
And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.Acts 3:23. Ἔσται δὲ, moreover it shall come to pass) והיה, a modal [See Append. on ‘Modalis’] formula, exciting attention.—ἥτις ἐὰν, whatsoever) It is implied that many are about to hear this Prophet, and many not about to hear Him.—ἐξολοθρευθήσεται, shall be utterly destroyed, or exterminated) Instead of the Hebrew, “I will require it of him” (Deuteronomy 18:19), is put that customary formula concerning כרת, utter cutting off. As death is the wages of sin; so a violent death, that is, utter destruction, is the wages of violent (heinous) sin.
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.Acts 3:24. Πάντες, all) The prophets, in Revelation 10:7, are appealed to for the same purpose.—δὲ, truly) Answering to μὲν, indeed, in Acts 3:22.—ἀπὸ Σαμουὴλ, from Samuel) Between the times of Moses and Samuel there was not much prophecy, until the authority of Moses alone was firmly established, according to whom the prophetical claims of all the others subsequently were to be decided. Then when the kingdom was introduced (beginning with king Saul), prophecy concerning the kingdom of Christ flourished: and it was through the very mother of Samuel that the first mention of the King and Messiah was made; and it was afterwards renewed frequently: 1 Samuel 2:10; 1 Samuel 2:35, etc., “The Lord shall judge the ends of the earth; and He shall give strength unto His King, and exalt the horn of His Anointed (= Messiah).”—τῶν) Repeat ἀπὸ before τῶν.—καὶ προλατήγγειλαν) καὶ, also, likewise.—ταύτας, these) Many things, when the time comes, are fulfilled at once.
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.Acts 3:25. Ὑμεῖς, ye) who are alive in these days.—τῶν προφητῶν) “ye are children of the prophets,” in their character as prophets, that is, of their prophecies. So what follows coheres with this, and of the covenant: as in Daniel 9:24, The Vision and prophecy (in Hebr. prophet). To you, saith Peter, appertain the prophecies and covenant. He binds under obligation of the covenant his hearers.—καὶ ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς) Genesis 22:18, LXX., καὶ εὐλογηθήσονται (Al. ἐνευλογηθήσονται) ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς. By Peter they are termed πατριαὶ, families (kindred) [not ἔθνη, nations or Gentiles, as in LXX.], as it were under that veil; as to which we have treated in ch. Acts 2:39. Comp., as to this passage, the notes, Galatians 3:8; Galatians 3:16 [The promise of the blessing is in the seed, i.e. Christ. The promise of the inheritance of the earth is to Abraham and his seed, i.e. his countless posterity].
 Whereby the apostles were guided to use words implying truths, as here the conversion of the Gentiles, which were as yet future, and but imperfectly understood by themselves. Had Peter used ἔθνη, the meaning would have been no longer veiled, but explicit.—E. and T.
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.Acts 3:26. πρῶτον, first) A previous intimation as to the call of the Gentiles.—ἀναστήσας, having raised up) of the seed of Abraham.—παῖδα) Acts 3:13 [His servant, not His Son, as Engl. Vers.]—εὐλογοῦντα, blessing) This is deduced from Acts 3:25.—ἐν τῷ ἀποστρέφειν) Active: in turning away. Christ is He who turns away both us from wickedness, and ungodliness from us: Romans 11:26, “There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.” It is a thing not to be done by human strength.—πονηριῶν) wickednesses, iniquities, whereby the blessing is impeded. Πονηρία denotes both wickedness and misery.