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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.

Ye are the children of the prophets,.... Of Abraham, Isaac, and Jacob, who are called prophets, Psa 105:15 being lineally and naturally descended from them; to them belonged the prophecies of the Old Testament concerning the Messiah, and the promises of him; they were heirs of them; and of the covenant which God made with our fathers; so the phrase , "children of the covenant", is used by the Jews, as peculiar to themselves; See Gill on Rom 9:8 and so , "a son of the law" (n), is also used by them in a like sense; the law, the covenant, and the promises, externally belonging to them: saying unto Abraham, Gen 22:18 and in thy seed shall all the kindreds of the earth be blessed; meaning the Messiah, that sprung from him, and is called the son of Abraham; in whom, not only all Abraham's spiritual seed among the Jews, or the elect of God in that nation, and who were truly the children of Abraham, and of the promise, but even all the chosen of God among the Gentiles, in every nation, and of every kindred and family among them, are blessed in Christ, with all spiritual blessings; with peace, pardon, righteousness, redemption, and salvation: for this is not a form of blessing the Gentiles would use, when they blessed themselves, or others; saying, God bless thee, as he blessed Abraham's seed; for no one instance can be produced, when the Gentiles ever used such a form of blessing as this; but a prophecy of the calling of the Gentiles by the Messiah, and of their being blessed in him; see Gal 3:16 and though this sense is departed from by modern Jews, it was what the ancient synagogue gave into (o). (n) T. Bab. Gittin, fol. 62. 1. (o) Sepher Chasidim, sect. 961. apud Allix, Judgment of the Jewish Church, p 57.

"Ye are the children of the prophets": so that to you they spake, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. "Ye are the children," he says, "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.'"

"Ye," he says, "are the children of the Prophets, and of the covenant which God made." "Children of the covenant;" that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God.

Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): "Ye are the children of the prophets and of the covenant:" i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another's? True, you have done deeds worthy of condemnation; still you may yet obtain pardon.

Abraham's offspring is Christ; because from him came Isaac, from Isaac Jacob, from Jacob 12 sons, from these 12 the people of the Jews, from the people of the Jews the Virgin Mary, from her our Lord Jesus Christ. And what was promised to Abraham we find fulfilled among ourselves.

"You are the descendants of the prophets," instead of, Do not be discouraged nor think yourselves alienated from the promises. You are the descendants of the prophets, as I was telling you, and through you these things have come to pass. "You," he says, "are the descendants of the prophets," but this one is the Son of God, sharing the Father in essence, and giving himself to them as well. "You are the descendants of the prophets and of the covenant." Descendants, instead of heirs. For if a descendant, then also an heir; and heirs not recently enrolled, but as descendants; and that he may show how much from adoption, if indeed they themselves also will, they too are heirs as descendants; therefore he sent the Son as a Son, "He sent" indeed also to others, but to you first; and not only that, but first, as it were, before those who crucified and killed him. And when? Not only now, but also before the cross, and before so great an attempt, and after the resurrection. Therefore he says, "Having raised him for you first." What is the purpose? To bless and save you, if then you yourselves would choose to turn away from your wickedness.

And in your seed all the families of the earth shall be blessed. The seed of Abraham is indeed Christ, in whose faith the blessing was promised to all the families of the earth, that is, to Jews and Gentiles alike. The apostle soothes the minds of the Jews to make them more prompt to believe, saying that the Healer of the whole world chose to visit and bless them first.

Saying to Abraham: And in your seed all the families of the earth shall be blessed. From both this testimony, namely that which was given to Moses, and that which was proclaimed to Abraham by the Lord, both his severity and goodness are shown: goodness indeed in those who, having received faith in Christ, deserve to be blessed by him; severity, however, in those who, due to their own contempt and disobedience, are exterminated from the people of the blessed, that is, cast out beyond the boundaries of eternal happiness. But it was said: In your seed all the families of the earth shall be blessed, just as it was said in the Gospel: He was the true light which enlightens every man coming into the world (John I). For not all the families of the earth are blessed in Christ, nor is every man coming into the world enlightened by Christ, since many are those who, living in the darkness and curse in which they were born due to the first transgression, or even adding worse deeds, are damned to eternity. But it must be understood that in the seed of Abraham, that is, in Christ, all the families of the earth who are to be blessed are blessed; and by his grace, every man who belongs to the lot of the saints, which is in light, is enlightened: nor is there another name under heaven given to men in which we must be saved (Acts IV). Although it can also rightly be understood in this way, that there is no clan or family of the earth in which some do not receive the blessing of the heavenly inheritance: I speak of those families, or clans of seventy-two, into which the human race was divided after the flood in the construction of the tower. Therefore, in the seed of Abraham, namely the Mediator of God and men, the man Jesus Christ, all the chosen are blessed, not only those who believed in him after his Incarnation, but also those who, being born in the flesh, preceded the times of his Incarnation. For to all the same man God, ascending to the heavens, opened the gates of the heavenly kingdom, to all he will say on the day of judgment: Come, blessed of my Father, receive the kingdom (Matthew XXV).

"You are sons of the prophets." He says "sons of the prophets" instead of saying "you should neither despair nor think that you have been deprived of the promises." "You are sons of the prophets," so that they spoke "to you" and for your sake all this was accomplished. And what does "sons… of the covenant" mean? This is said instead of "heirs," but heirs not merely enrolled, but such as sons are. He said "sons," among other things, also in order to show that they are heirs by adoption. So then, if you yourselves desire it, you are heirs. This is why Peter says: "you are sons of the prophets and of the covenant…"

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 are the children of the prophets - This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings.

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.

Ye are the children . . . of the covenant--and so the natural heirs of its promises. in thy seed, &c.--(See on Gal 3:8, &c.).