Garner-Howes Baptist Commentary

FIRST APOSTOLIC MIRACLE AFTER PENTECOST (Lame man at gate Beautiful, V. 1- 11)

1) "Now Peter and John went up together into the temple," (Petros de kai loannes anebinon eis to heiron) "Then Peter and John were going up to the temple," about to enter the temple together, in company with each other. They went up from the lower level of the city to Mt Moriah, the location of the Jewish temple. They seem often to have met in the temple in the area of Solomon’s porch, Acts 5:12.

2) "At the hour of prayer," (epi ten horan tes proseuches) "Upon the hour of (the) prayer," evening, afternoon prayer, to be there when the evening prayer hour arrived, Psalms 55:17; Daniel 6:10-11. For daily in the temple and every home they visited they ceased not to teach and preach Jesus Christ.

3) "Being the ninth hour," (ten enaten) "Which is the ninth hour," or about three o’clock in the afternoon, mid-afternoon; In going up to the temple they thus imitated their Master, Matthew 26:55; John 10:22-25; They went up both to witness of Jesus and to pray, Acts 3:11.

1) "And a certain man," (kai tes aner) "And a certain man of responsible age," a male person. This is no parable, allegory, or symbolic record. It is a factual, accurate report of an afflicted person known individually in Jerusalem.

2) "Lame from his mother’s womb," (cholos ek koliais metros a utou) "Who was having been lame from the time he came from his mother’s womb," or lame from birth, similar to another certain lame, cripple, impotent, or paralyzed man healed by Paul, Acts 14:8. Neither of the men had ever walked before they met these apostles of the Lord.

3) "Was carried," (ebastazeto) "Was being carried when or as Peter and John were ascending, going up to the temple for the prayer hour. This indicates the total helplessness of the man from birth.

4) "Whom they laid daily at the gate of the temple," (hon etithoun kath’ hemeran pros ten thuran tou heirou) "Whom they were accustomed to place from day to day at the door (entrance) of the temple proper," thereto be near those who came and went into the temple area; also perhaps nearest where money changers worked selling oxen, sheep, and doves, John 2:13-16.

5) "Which is called Beautiful," (ten legomenen horaian) "The one which is called Beautiful," the door or entrance of the many entrances, the one named "The Beautiful," gate, considered to be perhaps the Shushan gate near which doves were sold for sacrifices.

6) "To ask alms of them that entered into the temple," (tou aitein eleemosunen para ton eisporeuomenon eis to heiron) "To ask, request, or petition alms from those who were entering the temple, from day to day," both the cripple and the blind, John 8:59; John 9:1; John 9:8-9.

1) "Who seeing Peter and John," (hos idon Petron kai loannen) "Who perceiving Peter and John," as what he considered prospects for alms soliciting. 0 that the spiritually paralyzed might recognize people of God today as persons whose alms of mercy they need, as the Ethiopian eunuch did, Acts 8:29-35.

2) "About to go into the temple," (Mellontas eisienai eis te heiron) "As they were about to go into the temple proper," of their own accord, will, desire, or choice. Before they were out of earshot from his cry for help, he cried for mercy, for help, Matthew 5:7.

3) "Asked an alms," (erota eleemosunen labein) "Asked them for, to give to him, alms;” or he solicited them for an alms gift to the needy, and the needy was himself. He called for help from the right source and found it, Luke 11:9-10.

The (Gk. labein) "to receive" is imperfect because his action of asking was imperfect until what he asked for was granted by another. The giving of alms was and is considered a deed of mercy, much to be desired, in the name of mercy of the Lord, upon all who have spiritual paralysis and blindness, to all men, even today, Proverbs 3:3; Proverbs 19:22; La 3:22, 23.

Alms giving, help for the needy, is not to be done on public parade, public display, to embarrass, humiliate, or lower the dignity of one needing charity, be the need of temporary or continuing nature, Mt 61; Luke 11:41; Luke 12:33-34; Acts 10:2; Acts 24:17. In this latter passage Paul asserted that he brought alms and offerings to his people in the flesh in Judea.

1) "And Peter, fastening his eyes upon him," (atenisas de Petros eis auton) "Then Peter, looking directly at him," looking, gazingly into his eyes, to determine that he had a genuine need, a desire for an aim from him and John.

2) "With John," (sun to losnnen) "in colleague, close company or affinity with John," in the church and in the apostolic ministry; Both Peter and John were going up to the temple with right, dedicated motives, to pray, teach, and preach, the word, when they encountered this needy crippled beggar who had repeatedly been in need for forty years, Acts 4:22.

3) "Said, Look on us," (epien blepson eis hemas) "Said, look up, take a glance at us," give us your attention for a moment, For the cripple to be healed he must look to the physician. Peter and John could not heal, but they had credentials from God to heal for Him, to convince men that they were His real witnesses, genuine from God, even as Nicodemus and the Sanhedrin were convinced that Jesus was from God, by the miracles that He did, John 3:2; Hebrews 2:4. For the one who wills to do God’s will shall know it, John 7:17.

1) "And he gave heed unto them," (ho de epeichen autois) "So he paid heed (gave attention) to them," he responded to their call for him to listen to them for a moment, for they were bearers, not of a paralyzed body, but of the word of truth, without the hearing of which none can be saved; For "Faith cometh by hearing and hearing by the word of God," and "If any man have ears to hear," he is called to hear, give heed or obey the word of God to him, Romans 10:17; Luke 14:35; Acts 3:23.

2) "Expecting to receive something of them," (prosdokon ti par’ auton labein) "Expecting to receive something from them," or anticipating that he would receive something from them, in the way of a charitable or alms gift. Tho this lame man of forty years was asking to receive only temporal alms help that day, there was more in store for him than he had ever received before. When men ask for help in time of need, from the proper source, he who does "exceeding abundantly above what men ask or think," intercedes to provide, Ephesians 3:20; Matthew 21:22; James 1:6-7.

1) "Then Peter said," (eipen de Petros) "Then Peter said or responded," to his attentive gaze and perhaps pleading hands and expectancy of a temporary alms, a gift that would last for a short time.

2) "Silver and gold have I none;” (argurion kai chrusion ouch huparchei moil "Silver and gold is (exist) not to me to give. That is, I have neither silver nor gold to give.

Perhaps he had heard such words daily for near thirty years, but never the kind of words of help and hope that followed. For health and strength and salvation are of greater value than alms, silver, or gold, 1 Peter 1:1; 1 Peter 1:8-20; Matthew 10:9-10. Whatever wealth the apostles had was held by them in trust for the public good, not available for private charity.

3) "But such as I have give I thee," (ho de echotouto soi didomi) "But what I do have or hold, this I give to you, of my own will, desire, or accord;” I dole out of the Holy Spirit; John 20:30-31; Romans 1:14-16.

4) "In the name of Jesus Christ," (en to onomati lesou Christou) "In the name (or by the authority) of Jesus Christ," by His power, the power of Jesus Christ, Colossians 3:17; Deuteronomy 18:20-22; Acts 4:10.

5) "Of Nazareth rise up and walk," (tou Nazoraiou peripatei) "The one of Nazareth (the Nazarite Jesus)" arise, (get up) and walk;” In the name, by the authority, as authorized by the Jesus of Nazareth, the resurrected one, the lame man was charged to "walk around," to arise and move about with balance and coordination in his body, something he had not done for forty years.

Jesus of Nazareth, that "ghetto city" of Galilee, was the power source of the miraculous deed done by Peter that day, Joh 1;45, 46. It confirmed that some good thing had come out of Nazareth.

1) "And he took him by the right hand," (kai poasas auton tes deksiascherios) "And (Peter) seizing him by (of) the right hand," or having seized him by the right hand, to offer a gesture of help and strength; Like Paul, Peter sought "by all means to save," deliver, or rescue some, 1 Corinthians 9:22-27; to the glory of God, 1 Corinthians 10:31.

2) "And lifted him up:" (egeiren auton) "He raised or assisted him up from the prone position," one he had stayed in from his mother’s womb, (from birth) for a period of forty years, Acts 3:2; Acts 4:22.

3) "And immediately his feet and ankle bones," (parachrema de hai baseis autou kai ta sphudra) "And at once, on the spot, in an instant both his feet and ankle-bones," paralyzed all his forty years of life- -his ambulatory limbs were instantly changed by a miraculous deed performed by Peter.

4) "Received strength," (estereothesan) "Were made firm or strong," received strong ambulatory (walking) strength," and from that moment the man made whole after forty years of infirmity was aware that in God, thru Christ he now "lived and moved, and had his being," Acts 17:27-28. The term "received strength" indicates that he was made firm, solid, no longer a medical, helpless paralytic.

1) "And he leaping up stood," (kai eksallomenos este) "And leaping (up and down) he stood erect," repeatedly leaping and stretching himself as a bird released from its cage, or an eaglet anxious to leave its nest, to soar the air free from former restraints, Isaiah 35:6.

2) "And walked," (kai peripatei) "And he walked," paced around in a state of glee, as one released from a long stay in prison- -There is a vivid similarity between the lame man set free and the soul long in bondage set free from the chains of sin, liberated, forever, John 8:32; John 8:36; Galatians 5:13.

3) "And entered with them into the temple," (kai eiselthen sun autois eis to heiron) "And he entered of his own accord in company with them (Peter and John) into the temple proper." Blessed are those who finding Christ as Savior, arise follow Him and find colleague, close affinity, church fellowship with His church people, Mark 8:34; 1 Corinthians 11:1-2.

4) "Walking, and leaping, and praising God,"(peripaton kai hallomenos kai ainon ton theon) "Continually walking, leaping, and praising God," as he went in company or in colleague with them," Ephesians 4:1-3; Ephesians 5:15-18; 1 Corinthians 15:57-58; Philippians 4:4.

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1) "And all the people saw him," (kai eiden pas ho laos auton) "And all the people (the masses) recognized or perceived him (who he was)," who had been laid for so long at the gate Beautiful near the temple entrance to Solomon’s Porch where teaching and public preaching and exhortation were permitted, Acts 4:10; Acts 4:16; Acts 4:21. They could not deny that a supernatural change had come over him, physically and spiritually, Acts 4:1-2.

2) "Walking and praising God:" (peripatounta kai ainounta ton theon) "Walking about (in the temple) and praising God repeatedly, continually," just as he had entered the temple after being made whole, and after he was saved, Acts 3:8; Psalms 107:2; Matthew 5:15-16; Ephesians 2:10.

1) "And they knew," (epeginoskon de auton) "And they recognized him," the difference that had come over him, John 13:34-35.

2) "That it was he which sat for alms," (hoti houtos en ho pros ten eleemosunen kathemenos) "That this (man) was the one continually, or repeatedly, or habitually sitting for (to receive) alms," a former helpless paralytic, an object of public alms and charity all his life of forty former years. But now he was a new creature in Christ Jesus- -instead of begging of men he now was praising and blessing God, 2 Corinthians 5:17.

3) "At the Beautiful gate of the temple:" (epi te horaia pule tou heirou) "Upon (at) the entrance to the Beautiful gate of the temple proper," near the entrance to Solomon’s Porch, where exchange money was most available for beggars or solicitors, Acts 3:2.

4) "And they were filled with wonder and amazement," (kai eplesthesan thambous) "And they (the masses of people) were filled with awe, (amazement) and bewilderment," were overwhelmed with the change in the once near helpless man. Grace astounds the natural man for Spiritual things the unregenerate can not receive, grasp, or understand, 1 Corinthians 2:14.

5) "At that which had happened unto him," (epi to sumbebekoti auto) "At or upon the thing having come down to him," what had happened to him, to change him physically, emotionally, and spiritually. As the blind can not appreciate art, the deaf cannot appreciate music, or the mute cannot appreciate speech, so the unregenerate can stand only befuddled in carnal wonder, spiritual ignorance of the things of God, except and until they yield to His Spirit’s conviction, enlightenment, and call to repentance toward God and faith in Jesus Christ, John 15:5; Ephesians 4:18; 2 Corinthians 3:4; John 16:7-11; Revelation 22:17.

1) "And as the lame man which was healed held Peter and John," (kratountos de autou ton Petron kai loannen) "And as he held or detained Peter and John," as he took hold of them and held them from leaving him or moving on in the temple, much like the healed demon man of Gadara, Luke 8:38-39. There is an affinity of love, spiritual attachment, of like nature and cares that calls for and finds satisfaction in fellowship of brethren around the word, will, and work of God, Malachi 3:16-18; Acts 4:19-20; Acts 4:32.

2) "All the people ran together unto them," (sunedramen pas ho laos pros autous) "All the people(the masses) ran in rhythm together unto(to or toward) them." The mighty works of God, through the promised Holy Spirit empowering of the church, were first acknowledged by Jews of different tongues and dialects who heard the empowered disciples witness in their own language, and second by response to the mighty message of Peter on Pentecost, and third by means of this first miracle of Post Pentecost healing.

3) "In the porch that is called Solomon’s” (epi te stoa te kaloumene Solomontos) "Upon the porch that is called or named Solomon’s Porch," on the east side of the temple where the general public often gathered for special teaching, preaching, prophesying, or decrees concerning God or the covenants and laws of God, John 10:22-25; Acts 4:1-2; Acts 5:12-16.

4) "Greatly wondering," (ekthamboi) "And they were greatly amazed," exceedingly in awe, awe-struck. The people saw, but they understood not the empowering of God that was working thru the witness and work of His new covenant church, 1 Corinthians 2:14; Luke 9:42-43.

Peter’s Second Sermon - at Solomon’s Porch Theme -Christ to Fulfill the Divine Covenants, V. 12-26

1) "And when Peter saw it," (idon de ho Petros) "So when Peter recognized (perceived) what was happening," manifest in physical form, by the masses who were rushing into the temple area of Solomon’s porch.

2) "He answered unto the people," (apekrinato pros ton laon) "He responded to the people," or answered their multiple inquiries, inquiries raised and heard throughout the amazed, wondering, inquiring multitudes. Peter was now ready to give a reason to every man that inquired of the hope in him, 1 Peter 2:15.

3) "Ye men of Israel, why marvel ye at this?" (andres Israelitai ti thaumazete epi touto) "Men, Israelites, why do you all marvel upon what has happened to this man?" That the men of Israel marveled, were amazed, or astounded, was clear to all. For they were amazed at the mighty works and power of God thru the church, Acts 2:12; Luke 9:43.

4) "Or why look ye so earnestly on us?" (he hemin ti atenizete) "Or why do you all gaze (at us)," stare or scrutinize us the apostles and witnesses of the Lord, thru His obedient and newly Holy Spirit empowered church company, Luke 24:49; Acts 1:8.

5) "As though by our own power or holiness," (hos idia dunamei he eusebeia) "As (if) by our own power (dynamics) or our own special piety," our self-originating godliness. They did not take to themselves honor that belonged to God, as Herod later did, and was eaten of worms, (maggots) till he died, Acts 12:20-24.

6) "We had made this man to walk?" (pepoiekosin tou peripatein auton) "We are having made him to walk and keep on walking around?" By the Spirit of might (mighty gift power from God) they did this and took not glory to themselves, Zechariah 4:6; 1 Corinthians 10:31.

1) "The God of Abraham, and of Isaac, and of Jacob," (ho theos Abraam kai Isaak kai lakob) "The trinitarian-God of the trinity of Patriarchs- -Abraham, Isaac, and Jacob," the (elohim, theos) God, the one true God, 1 Corinthians 8:6.

2) "The God of our Fathers," (ho theos ton pateron hemon) "The God who is our Fathers’ God," or God of our fathers in the flesh, in Israel, who thundered from Sinai, "Hear 0 Israel I am (exist as) the Lord thy God; Exodus 20:1.

3) "Hath glorified His Son Jesus;”- (edoksasen ton paida autou lesou) "Has glorified His servant - Son Jesus," or child obedient Son, Jesus, who came to do His Father’s will and "finished the work" the Father gave Him to do, Matthew 26:39; John 4:34; John 8:54; John 17:4. The people of Israel put Him to open shame, but God glorified Him, see?

4) "Whom ye delivered up, and denied Him," (hon hemeis men paredokate kai ernesasthe) "Whom you all of Israel, delivered up (turned over to the Romans) and denied," as the Messiah, the Son of God, and even killed, slew, or hanged on a tree, Acts 2:23; Acts 2:36; 1 Thessalonians 2:14-15. Passing the buck, "Who killed Jesus?" may be a pastime with some, but not with Inspiration. It was the Jews, natural Israel.

5) "In the presence of Pilate," (kata prosopon Pilatou) "In the presence of (or in the face of) Pilate;" In direct opposition to and with antagonism against Jesus Christ the Jews delivered Him to Pilate, with malice, derision, false testimony and scorn, Matthew 27:28; John 18:28-32; John 19:1-30; Luke 23:10.

6) "When he was determined to let Him go," (krinantos ekeinou apoluein) "When he had adjudged (decided) that he should release Him," having found no just earthly or legal cause for His death, Matthew 27:19-25; Luke 23:14-25; Mark 15:10-15.

1) "But ye denied the Holy One and the Just," (humes de ton hagion kai dikaion eresasthe) "Nevertheless you all denied (rejected, or refused) the Holy and Just One," the Redeemer, Messiah, or Saviour, John 1:11-12.

2) "And desired a murderer," (kai etesasthe andra phonea) "And (even) asked that a man (who was) a murderer," Barabbas, a murderer be released to their company. Indeed this reflects the moral axiom (principle) that "birds of a feather flock together." This is confirmed, Mark 15:6-11; Luke 23:18; Luke 23:15.

3) "To be granted unto you;” (charisthenai humin) "To be given (granted) to you all," instead of the Holy and Just One, Jesus Christ. Thus the murderers of our Lord chose a murderer of like heart as their own for companionship, rather than the Holy Son of God, Matthew 17:20-21; Matthew 17:26.

This account of the human condemnation of Jesus to death, while choosing of their own will or volition to have a murderer as their associate, reflects the base, deranged, carnal, nature of enmity in all men, even in the once chosen race of Israel, to be antagonistic and at enmity with and against God and holiness. It was this derangement in soul, body, mind, and spirit, by nature and practice, that occasioned the death of Jesus Christ on Calvary, thru which salvation was made available and offered to all responsible beings, Romans 3:23; John 3:16; 1 Peter 2:24; Hebrews 2:9; Hebrews 2:14-15; 1 Timothy 2:4-6.

1) "And killed the Prince of life," (ton de archegon tes zoes apekteinate) "And you all killed the Author or architect of life," the originator, architect and builder of life, Hebrews 12:1-2. While the Roman soldier did the executing, the nailing of Jesus to the cross, it was the elders and religious rulers of Israel, the Jews specifically who killed the Prince of Life, the Christ of glory, 1 Thessalonians 2:14-15; Acts 2:23; Acts 2:36; Acts 4:10; Acts 5:30.

2) "Whom God hath raised from the dead;” (hon ho theos egeiren ek nekron) "Whom God raised out from among dead corpses," out from the physical death and burial that He had experienced, Acts 2:32; Acts 4:10; Acts 10:40; Acts 13:39; Romans 8:11.

3) "Whereof we are witnesses," (hou heoneis martures esmen) "Of which resurrection we are (all) witnesses," Acts 1:8; Acts 5:32; 1 Corinthians 15:1-7; Acts 10:39-43; John 15:27.

1) "And His name," (kai onamatos autou) "And the name of him;” The name of Jesus, the risen Redeemer, Acts 4:12; Philippians 2:7-9.

2) "Through faith in His name," (epi te pistei tou autou) "Upon the basis of faith in Him," or thru faith in Him, in Jesus. (to onoma autou) "The very name of Him, "the risen Redeemer, Acts 4:12; Acts 13:38-39; Acts 20:21; 1Jo 51; Colossians 3:17.

3) "Hath made this man strong," (touton estereosen) "Has made this man (this former lame man) to be firm or strong," so that he was walking, leaping, and praising God with irrepressible gladness. It was both the faith of Peter and John, apostles and witnesses of the Lord, and the faith of the long-lived lame man, that both made him whole and saved him, Mark 2:5; Mark 8:12.

4) "Whom ye see and know:” (hon theoreite kai oidate) "Whom you all both know and (now) observe," the change that has been worked in him. Physically, excuse for their sins, Romans 2:1-2.

5) "Yea, the faith which is by Him hath given him this perfect soundness," (kai he postos he di’ autou edoken auto ten holoklerian tauten) "And through the faith of (originating from Him, from Jesus) gave to him (the once lame man) this kind of soundness of body, emotions, and spirit of Divine gladness," a similar occurrence to certain miraculous works of Christ, when He said, "Thy faith hath saved thee," and again, "Thy faith hath made thee whole," Luke 7:50; Luke 8:48.

6) "In the presence of you all," (apenanti panton humon) "in the very presence (face presence) of all of you," you Israelites here beholding this scene upon Solomon’s Porch. Such was to convince them that Jesus was the promised redeemer; Hebrews 2:4.

1) "And now, brethren," (kai nun adelphoi) "And (for the record) now and hereafter brethren," as an everlasting witness to coming generations, 1 Corinthians 10:11; Romans 2:1. Peter introduced a conclusion regarding the grave sin that his own brethren of the flesh, (the Jews) natural Israel, had committed.

2) "I wot through ignorance ye did it," (oida hoti kata agnoian epraksate) "I know (perceive) that by way of ignorance you all acted," as you did when you asked that He be crucified, and Barabbas the murderer be set free. For the unregenerate, natural mind of all men exists in a state of spiritual ignorance, so that their decisions and deeds tend always toward wickedness, 1 Corinthians 2:14; Ephesians 4:18; 2 Corinthians 4:3; Romans 10:1-4.

3) "As did also your rulers," (hosper kai hoi archontes humon) "Just as also your chief rulers acted in ignorance," as Jesus indicated in his prayer, Father forgive them they know not (do not perceive) what they do;” They did not realize the gravity of or eternal consequence of their decisions and actions in rejecting, delivering, and slaying Jesus Christ, Luke 23:33-38; Isaiah 55:12; Psalms 2:1-2.

1) "But those things, which God before had shewed," (ho de theos ha prokatengeilen) "But the things which God had foreannounced," thru the prophets, having foretold matters of His suffering, death, and resurrection, as recounted repeatedly in the gospels, Matthew 26:24; Matthew 26:31; Matthew 26:54-56.

2) "By the mouth of all His prophets," (dia stomatos panton ton propheton) "Thru the mouth of all the prophets," the true prophets, Deuteronomy 18:15; Micah 5:2; Hebrews 1:1-3; Acts 10:39-43; 2 Peter 1:20-21.

3) "That Christ should suffer," (pathein ton Christon autou) "That His Christ was to suffer;” This was the theme of all the sacrifices of Old Testament mandates inclusive of the Passover Lamb sacrifice, depicting so vividly how the Redeemer’s life-blood should be shed on behalf of all men, 1 Corinthians 5:7; Isaiah 53:1-12; John 10:9; John 10:11; John 10:17-18.

4) "He hath so fulfilled," (eplerosen houtos) "He has thus fulfilled," finished or completed. For "the testimony of Jesus is (exists as) the spirit of prophecy," Revelation 19:10; He finished the work the Father gave and sent Him to do, John 17:4; John 19:30; Luke 23:46; Acts 13:30-33.

1) "Repent ye therefore and be converted," (metanoesate oun kai epistrepsate) "You all repent as a consequence of this and turn," acknowledge your sins and turn to the Christ, the Saviour, the Redeemer against whom you have formerly turned away. Godly sorrow, inwrought by convicting power of the spirit; works to or toward salvation when one obeys God in repentance toward God and faith in Jesus Christ, 2 Corinthians 7:10; Acts 11:18; Acts 20:21.

2) "That your sins may be blotted out," (pros to eksaleiphtenai humon tas hamartias) "That your sins may be (or exist) wiped away," or remitted, Luke 13:3; Luke 13:5; Acts 17:30-31; To the end or purpose that your sins may be or exist as acquitted, blotted out, or forgiven, Isaiah 55:6-7; Acts 10:43.

3) "When the times of refreshing shall come," (hopos an elthosin kairoi anapsukseos) "So that times or periods of refreshing may come," to you as it has to the former lame man, after many years of impotence, lameness, etc. This rest, place, and refreshing of the regenerated soul (spirit) begins when a sinner repents of his sins and trusts in Jesus Christ. He then, thereafter, forever receives and has the Holy Spirit shed abroad in his heart, 1 John 4:13; Romans 5:5; Romans 8:14-16.

4) "Form the presence of the Lord;” (apo prosopou tou kuriou) "From the presence of the Lord," from His throne on high. The quickening of the Holy Spirit comes from above, from God. And the rest, peace, joy, and refreshing of the soul and life of every penitent believer is sealed and certain to the greater glory and refreshing hour of the resurrection and the millennial age, Ephesians 1:13; Ephesians 4:31; Romans 8:11.

1) "And He shall send Jesus Christ," (kai aposteile Christon lesoun) "And He may (shall) send Jesus Christ," at the final time of judgement and refreshing of the universe in His restitution of all things to the Father, through the millennial redemption age and reign, Acts 1:11; Luke 1:32-33; 1 Corinthians 15:24-28; Hebrews 10:36-37.

2) "Which before was preached unto you:" (ton prokecheirismenon humin) "The one having been foreappointed to or for you all," to be or for your Redeemer, your Saviour. That same Jesus will come again and all men of all ages shall be brought before Him for final judgement of rewards or retribution on the basis of whether they have been saved or unsaved at the end of life on earth, John 5:28-29; Acts 17:31-32; 2Ti 41; 2 Corinthians 5:10; Romans 14:11-12; Revelation 20:11-15.

1) "Whom the heaven must receive," (hon dei ouranon men deksasthai) "Whom it is becoming or becomes heaven to receive," to have with it, or in it, Hebrews 1:3; John 14:1-3; He will return from heaven to which He went, where He has interceded for His own, till He returns, Hebrews 10:36-37.

2) "Until the times of restitution of all things," (achri chronon apokatastaseos panton) "Until chronological times begin of (the) restitution of all things," at which time He will return to this earth, as He went away, personally, bodily, in clouds blessing (with special blessings for) His church, the saints, John 14:3; Acts 1:11; 1 Thessalonians 4:16-18; Revelation 22:12; Revelation 22:16.

3) "Which God hath spoken," (hon elalesen ho theos) "Which God spoke," aforetime also, Acts 15:13-15; Psalms 89:27-37; Luke 1:32-33.

4) "By the mouth of all His holy prophets," (dia stomatos ton hagion propheton) "Through (the) mouth of the holy prophets," as they were moved or motivated by the Holy Spirit, 2 Peter 1:20-21.

5) "Since the world began," (ap’ aionos autou) "From the age of him," from eternity, from when the human age or world began, 1 Peter 1:18-19; The redemption and restitution of the total universe from the chaos of its fall is embraced in all Bible prophecies regarding the redemption and restitution of both corrupted man and all the corrupted universe, except fallen angels, John 3:16; Romans 8:19-23.

1) "For Moses truly said unto the fathers," (Mosues men eipen) "Indeed or truly Moses said," or spoke to the Israelite fathers. Peter thus gives credence to the writings of Moses as a prophet and a trustworthy holy man of God; Hebrews 3:1-6.

2) "A prophet shall the Lord your God raise up unto you," (hoti propheten humin anastesei kurios ho theos) "That the Lord God will raise up a prophet for you all," Deuteronomy 18:15-19; Jesus was a prophet who prophesied of His coming death, resurrection, ascension and return to the earth; Acts 7:37-38.

3) "Of your brethren like unto me;” (ek ton adelphon humon hos eme) "Out of (from among) your Israelite brethren, similar to me;” as Moses was both a law giver and a prophet, so was Jesus to be both, Peter affirmed, Deuteronomy 18:15; Deuteronomy 18:18; Matthew 26:31-32; from the family of David, Luke 2:1-15.

4) "Him shall ye hear in all things," (autou akousesthe kata panta) "You all shall hear (give heed) of all things, Deuteronomy 18:19; Men are able to hear, give heed, obey whatever He commands them to do, for salvation and/or service-witnessing, according to the word, Romans 10:17.

5) "Whatever He shall say unto you," (hosan an lalese pros hrmas) "Whatever He may speak to you," you shall give heed, rejecting nothing, that He speaks to be true; This concerned the Christ who was to come, and who, as Peter affirmed had come and gone back to heaven, Luke 14:35.

1) "And it shall come to pass," (estai de) "Moreover it shall come to be or exist," as a future prophetic fact or reality.

2) "That every soul which will not hear that prophet," (pasa psuche hetis ean me akouse tou prophetou ekeinou) "That whoever (even) every soul (responsible person) who hears not (heeds not) that prophet;- the voice or call of Jesus Christ to salvation, Matthew 11:28; John 6:37; Luke 13:3; Luke 13:5; John 3:3; John 3:5. It is Jesus Christ "that prophet" through whom God has spoken, "last of all," Hebrews 1:2; Acts 4:12.

3) "Shall be destroyed," (eksolethreuthesetai) "Each will be utterly destroyed," shall be damned spiritually, shall die in his sins, never go to heaven, Mark 16:16; John 8:24; Romans 2:4-8.

4) "From among the people," (ek tou laou) "Out from among the people," the true people of Israel, the people of God, those who are begotten of God or born again; John 3:18; John 3:36.

This destruction refers to the final separation of all people from the presence of God, beyond this life, who have died without personal acceptance of Jesus Christ as savior, Hebrews 9:27-28.

1) "Yea, and all the prophets," (kai pantes de hoi prophetai) "And even all the prophets," referring especially to Old Testament prophets of God.

2) "From Samuel and those who follow after," (apo Samouel kai ton kathekses) "From or beginning with Samuel and those in order (afterward)," who gave witness to the coming redeemer, both the speaking and writing prophets of the Old Testament age, Acts 10:43.

3) "As many as have spoken," (hosoi elalesan) "As many as spoke," or prophesied, spoken forth or spoken out regarding coming salvation or remission of sins and the eventual restitution of all things to God, that he thru Christ might have the preeminence in all things, thru the church, Acts 15:13-15; Ephesians 3:8-11; Ephesians 3:21; Colossians 1:17-19; Matthew 27:31-32; Joel 2:28-30.

4) "Have likewise foretold of these days," (kai katengeilan tas hemeras tautas) "Have also or did also announce these days," these post- resurrection days of the ministry or acts (practices) of the Holy Spirit and the church. Peter believed that the church, the flock of God, was foretold by the prophets and was to be a witness to the resurrection and new covenant church witness ministry of Jesus Christ; For the "fear not little flock" people to whom He promised a post- resurrection appearance and empowering was foretold of Zechariah 13:7; Matthew 27:31-32; Luke 12:31-32; Acts 20:28; 1 Peter 5:2-4.

1) "Ye are the children of the prophets," (humeis este hoi huioi ton propheton) "You all are (exist as) the sons (heirs) of the prophets," in heir-lineage of the prophets of natural Israel.

2) "And of the covenants which God made with our fathers," (kai tes diathekes es ho theos pateras humon) "And of the covenant which God made with our fathers," the repeated pledges of a personal redeemer, thru your lineage, and an eventual grant of possession of a specific land grant territory to your people to be occupied in peace by such as have received Him as redeemer, Luke 1:32-33; Genesis 13:14-17; Genesis 15:18.

3) "Saying unto Abraham, And in thy seed," (legon pros Abraam kai en to spermati sou) "Repeatedly saying or confirming to Abraham, even in thy seed," Genesis 12:1-3; Genesis 17:4-8.

4) "Shall all the kindreds of the earth be blessed," (eleulogethesontai pasai hai patriai tes ges) "All the families of the earth shall be blessed." Genesis 12:1-3; Genesis 21:12; Genesis 25:5; Galatians 3:16-18; Galatians 3:29.

1) "Unto you first," (humin proton) "To you all first," to Israel, to the Jew first, in priority, or to the seed of Abraham, Romans 1:16; John 1:11-12. Even our Lord sent His apostles first restrictedly, to the "lost sheep of the house of Israel" during His ministry, then to Israel (Jerusalem first) after His resurrection and Holy Spirit empowering of the church, Acts 1:8; Acts 2:1-11.

2) "God, having raised up His Son Jesus," (anastesas ho theos ton paida autou) "God having raised up His servant-Son or obedient Son," Philippians 2:6-8.

3) "Sent Him to bless you," (apesteilen auton eulogounta humas) "Sent Him who repeatedly blessed you all," in granting repentance to them thru the word, and empowering of the Spirit, Acts 2:36-37; Acts 3:19.

4) "In turning away every one of you," (en to apostrephelin hekaston) "in repeatedly turning everyone," calling them to turn from their unbelief and rebellion, thru the witnessing of the 120 disciples, of Peter’s Pentecost message, the daily witnessing of those who were saved on Pentecost, and thru his miraculous power demonstrated in the healing of the lame man.

5) "From his iniquities," (apo ton ponerion humon) "From his wickednesses," wicked deeds or iniquities, his former ways of life in rejecting and persecuting the Christ of glory; The Holy Spirit, working thru the witness of the apostles and members of the Lord’s church, is here represented as Jesus seeking to turn men from lawlessness and rebellion to salvation, Acts 3:19. To persecute the church is to persecute Jesus Christ, Acts 9:4; Philippians 3:6.