Acts 3:19 Komentář

Pardon is ready and easy: only repent of evil deeds, not only what they just did, but all of them, and turn to the new life. Confess Jesus, whom they formerly denied, as king and ruler of the universe.

In this chapter we have a miracle and a sermon: the miracle wrought to make way for the sermon, to confirm the doctrine that was to be preached, and to make way for it into the minds of the people; and then the sermon to explain the miracle, and to sow the ground which by it was broken up. I. The miracle was the healing of a man that was lame from his birth, with a word speaking (Act 3:1-8), and the impression which this made upon the people (Act 3:9-11). II. The scope of the sermon which was preached hereupon was to bring people to Christ, to repent of their sin in crucifying him (Act 3:12-19), to believe in him now that he was glorified, and to comply with the Father's design in glorifying him (Act 3:20-26). The former part of the discourse opens the wound, the latter applies the remedy.

Now Peter and John went up together into the temple,.... These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, Joh 18:15 and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together: at the hour of prayer; being the ninth hour, or three o'clock in the afternoon. This was one of their hours of prayer; it was customary with the Jews to pray three times a day, Dan 6:10 which, according to the Psalmist in Psa 55:17 were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in Act 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Act 10:9 or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment. The Jews (o) themselves say, "there is no number of prayers from the law, and there is no repetition of this or that prayer from the law, and there is no , "fixed time" for prayer from the law.'' But according to the traditions of the elders, "the morning prayer was to the end of the fourth hour, which is the third part of the day--the prayer of the "Minchah", (or evening prayer,) they fixed the time of it to answer to the evening daily sacrifice; and because the daily sacrifice was offered up every day from the ninth hour and a half, they ordered the time of it to be from the ninth hour and a half, and it is called the lesser "Minchah"; and because in the evening of the passover, which falls upon the evening of the sabbath, they slay the daily sacrifice at the sixth hour and a half, they say, that he that prays after the sixth hour and a half is excused; and after this time is come, the time to which he is obliged is come, and this is called the great "Minchah"---lo, you learn, that the time of the great "Minchah" is from the sixth hour and a half, to the ninth hour and a half; and the time of the lesser "Minchah" is from the ninth hour and a half, until there remains of the day an hour and a quarter; and it is lawful to pray it until the sun sets.'' So that it was at the time of the lesser "Minchah" that Peter and John went up to the temple; which seems to be not on the same day of Pentecost, but on some day, or days after; it may be the sabbath following, when there was a great number of people got together. (o) Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2.

Repent ye therefore,.... The Ethiopic version adds, "and be baptized"; see Gill on Act 2:38, and be converted. The apostle's sense is, repent of the sin of crucifying Christ, which is what he had been charging them with, and turn unto him, and acknowledge him as the Messiah; receive his doctrines, and submit to his ordinances; externally reform in life and conversation, and bring forth fruits meet for repentance, such as will show it to be true and genuine: that your sins may be blotted out; or forgiven, see Psa 51:9. Not that repentance and reformation procure the pardon of sin, or are the causes of it, for forgiveness is entirely owing to the free grace of God, and blood of Christ; but inasmuch as that is only manifested and applied to repenting and converted sinners; and who are encouraged to repent, and turn to the Lord from the promise of pardon; it is incumbent on them, and is their interest so to do, that they may have a discovery of the remission of their sins by the blood of Christ. Though no other repentance and conversion may be here meant than an external one; and the blotting out of sin, and forgiveness of it, may intend no other than the removing a present calamity, or the averting a threatened judgment, or the deliverance of persons from national ruin, Exo 32:32. These Jews had crucified the Lord of glory, and for this sin were threatened with miserable destruction; the apostle therefore exhorteth them to repentance for it, and to a conversion to the Messiah, that so when ruin should come upon their nation, they might be delivered from the general calamity; when it would be terrible times to the unbelieving and impenitent Jews, but times of refreshment, ease, peace, and rest from persecution, to the believers, as is next expressed. When the times of refreshing shall come from the presence of the Lord; or "that the times of refreshing may come", as the Syriac version; either seasons of spiritual refreshment, joy, and peace, through the great and precious promises of the Gospel, and by the application of the blood and righteousness of Christ, to such penitent and converted sinners; which refreshment and comfort come from the Lord, and are accompanied with his gracious presence: or else seasons of rest, and deliverance from the violent heat of persecution; which was the case of the saints at the destruction of Jerusalem; they were not only saved from that ruin, but delivered from the wrath of their most implacable enemies. The Ethiopic version renders it, "and the day of mercy shall come from the presence of the Lord", repenting sinners find mercy; and a discovery of pardon is a time of mercy; and when God grants this, he affords his presence. The Jews call the world to come a time of refreshment; and say (b), "better is one hour , "of refreshment", in the world to come, than the whole life of this world.'' (b) Pirke Abot, c. 4. sect. 17.

Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "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; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets."

"Repent ye therefore," he says, "and be converted." He does not add, "from your sins;" but, "that your sins, may be blotted out," means the same thing. And then he adds the gain: "So shall the times of refreshing come from the presence of the Lord." This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies.

"Repent ye therefore." "Why? For either it was through ignorance, or by the dispensation of God." "That your sins may be blotted out." I do not mean the crimes committed at the Crucifixion; perhaps they were through ignorance; but so that your other sins may be blotted out: this only. "So shall the times of refreshing come unto you." Here he speaks of the Resurrection, obscurely. For those are indeed times of refreshing, which Paul also looked for, when he said, "We that are in this tabernacle do groan, being burthened."

Therefore he says: "Repent," not concerning those things done on the cross (for he had said concerning those, that they were in ignorance), but concerning other sins.

And by saying, "times of refreshing," he indicates that many hardships are about to happen to them, and that wars will be brought about. For this word would be fitting to one who weeps and longs for relief. "That times of refreshing may come," he says. That is, during the times of refreshment which, from the presence of the Lord, he says will be presided over by the divine and fatherly essence. For it is not fitting that those who insulted the Son through the passion should not find the recompense which those in the Roman camps under Vespasian and Titus, who raged against Christ on behalf of the Jews, also found. And not only are they deprived of their civic life, but after the desolation of their metropolis and the temple they wander about, living scattered everywhere, and until the end of this corruptible life they will not in any way obtain refreshment. For at that same time the coming of Christ from heaven will award to each according to the measure for the rewards of their labors. The knowledge that these things will then occur he now places before the Jews, so that by fear of these things they may be more readily drawn to repentance.

He speaks not of that transgression of the Jews which they dared to commit at the time of the crucifixion, since he said above: "However, I know that you, as well as your rulers, did this in ignorance" (v. 17). What then was the meaning of what he said there, "I know! I know," he says, that is, I consider it beneficial to speak thus, so as to arrange your salvation. And that "you did this in ignorance," I know because many of you are converting and being saved. Evidently, he says this to those of them who had already converted and believed. But how did they do this "in ignorance"? What ignorance is there in requesting the release of a robber and not receiving into their company the One whom Pilate had decided to release, but on the contrary, killing Him? But he spoke thus, opening for them the doors of conversion; therefore he does not say: "Repent of what you dared to do in the days of the crucifixion," but rather — "repent and turn back, so that your sins may be blotted out," and so forth. So, "repent," he says, "that the times" of renewal may come. But at the same time he shows those present that they will have to undergo many sorrows, because such a speech can only be addressed to one who faces tears and who awaits some consolation. See how he gradually approaches his goal. In the first discourse he pointed to the resurrection of Jesus and His sitting in heaven; but here he already points to His glorious coming, which he calls the times of "refreshing from the presence of the Lord," or of renewal, because what other times of renewal or resurrection could there be? And the apostle Paul raises the question about these times when he says: and we "groan under the burden" (2 Cor. 5:4). But if someone should decide to call the times of renewal the times that followed after the conquest of Jerusalem, he will meet no obstacle, because God shortened even the times of affliction and captivity of the Jews for the sake of the elect, that is, so that those who believed might find renewal and be freed from this severe oppression.

Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, Act 3:1-8. The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, Act 3:9-16. Peter both excuses and reproves them, and exhorts them to repentance, Act 3:17-21. Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, Act 3:22-24; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, Act 3:25, Act 3:26.

Repent ye therefore - Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed. And be converted - ΕπιϚρεψατε, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jealousy, where the curse that was written in the book was to be blotted out with the bitter water. See the note on Num 5:23. Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, Mat 27:25; and unless they took refuge in this sacrificial blood, and got their sins blotted out by it, they could not be saved. When the times of refreshing shall come - Dr. Lightfoot contends, and so ought all, that ὁπως αν ελθωσι καιροι αναψυξεως, should be translated, That the times of refreshing May come. Αναψυξις, signifies a breathing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See on Act 3:21 (note).

PETER HEALS A LAME MAN AT THE TEMPLE GATE--HS ADDRESS TO THE WONDERING MULTITUDE. (Acts 3:1-26) Peter and John--already associated by their Master, first with James (Mar 1:29; Mar 5:37; Mar 9:2), then by themselves (Luk 22:8; and see Joh 13:23-24). Now we find them constantly together, but John (yet young) only as a silent actor. went up--were going up, were on their way.

when the times of refreshing shall come--rather, "in order that the times of refreshing may come"; that long period of repose, prosperity and joy, which all the prophets hold forth to the distracted Church and this miserable world, as eventually to come, and which is here, as in all the prophets, made to turn upon the national conversion of Israel.