Acts 3:14 Ulasan

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.

But ye denied the Holy One, and the just,.... Who is "holy" both in his divine and human nature, and the fountain of holiness to his people; see Psa 16:10 and who is "just" or "righteous", both in his person, and in the discharge of his office, and has wrought a righteousness for his people, which is imputed to them. These characters may have a particular regard to the purity of Christ, as man, and to the innocence of his life, and the harmlessness of his actions, in opposition to the unjust charges of his enemies, and the base treatment he met with from them who denied him to be the Christ, the Redeemer and Saviour: and desired a murderer to be granted unto you; when it was put to their choice, who they would have released, Christ or Barabbas; they requested it as a favour, and desired they might be gratified in having Barabbas, a thief, and a robber, who, with others, had raised an insurrection, and committed murder in it, released, and Christ crucified. They desired an act of grace for him, and a sentence of condemnation to a most shameful and painful death on Christ.

Let us see, then, if his words be true, and let us prove what shall happen in the end of him; for if the just man be the Son of God, He will help him, and deliver him from the hand of his enemies. Let us condemn him with a shameful death, for by his own saying he shall be respected."

"But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of Life: Whom God hath raised from the dead; whereof we are witnesses." Ye desired a robber instead of Him. He shows the great aggravation of the act. As he has them under his hand, he now strikes hard. "The Prince of Life," he says. In these words he establishes the doctrine of the Resurrection. "Whence doth this appear?" He no longer refers to the Prophets, but to himself, inasmuch as now he has a right to be believed. Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. "Whereof we are witnesses," he says.

"But ye denied the Holy One and the Just." He does not say only, Ye did not beg off the innocent, and, "Ye denied" Him but, "Ye slew" Him. While they were hardened, he refrained from such language; but when their minds are most moved, then he strikes home, now that they are in a condition to feel it. For just as when men are drunk we say nothing to them, but when they are sober, and are recovered from their intoxication then we chide them; thus did Peter: when they were able to understand his words, then he also sharpened his tongue, alleging against them many charges; that, Whom God had glorified, they had delivered up; Whom Pilate would have acquitted they denied to his face; that they preferred the robber before Him.

And so Pilate, willing to content the people, released Barabbas to them, and delivered Jesus, when he had scourged him, to be crucified.

By saying, "you asked that a murderer," he contrived craftily, so that they might release Christ. For if they had caused the murderer to be released, would they not thereby have proved the greater guilty party, rather than the innocent one? But now, on the contrary, they chose the guilty man and handed over the innocent one to be slain. (see Matt. 27:20)

"You denied the Holy and Righteous One, and asked for a murderer to be granted to you." Having said that instead of Christ the Jews requested a robber, Peter explained the matter fully, because by this it is proven that they had the opportunity to release Him. If they already released a robber, then all the more could they have released an innocent man.

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.

Ye denied the Holy One - Τον ἁγιον. A manifest reference to Psa 16:10 : Thou wilt not suffer thy Holy One to see corruption; where the original word חסידיך Chasideyca, thy Holy One, is translated by the Septuagint, τον Ὁσιον σου, a word of the same import with that used by Peter. And desired a murderer - Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were murderers themselves, and so Christ calls them, Mat 22:7, and they preferred a murderer to the holy and righteous One of God.

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.