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A.T. Robertson · Citado em PreceptAustin
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Robertson adds "Imperfect active of epechō, to hold to. For the idiom with ton noun understood see Acts 7:14; 1 Tim. 4:16. He held his eyes right on Peter and John with great eagerness "expecting to receive something" (prosdokōn ti labein). He took Peter's invitation as a promise of a large gift." (Ibid) Give attention (1907)(epecho from epí = upon + écho = have, hold) means literally have or hold upon. To hold firmly to figuratively to hold firmly to a particular belief. Figuratively to hold out, then to hold one's mind towards or to give attention to as did the lame man to Peter and John. All the uses of epecho - Lk. 14:7; Acts 3:5; Acts 19:22; Phil 2:16; 1 Ti 4:16 Expecting to receive something from them - The verb expecting (4328)(prosdokao from prós = towards, idea of “mental direction” + dokáo = look for = direction of mind towards something) means literally to look forward toward, to anticipate, and in this context to expect. The lame man was looking for gold and silver but obtained healing and eternal life. Prosdokao is used by Peter to describe the attitude all saints should have, not looking to accumulate the bright trinkets of this passing world, but... looking for (prosdokao) and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! 13 But according to His promise we are looking for (prosdokao) new heavens and a new earth, in which righteousness dwells. 14 Therefore, beloved, since you look for (prosdokao) these things, be diligent to be found by Him in peace, spotless and blameless, (2 Peter 3:12-14+) You can mark it down -- What (Who) you are looking for will (should) radically affect what (Who) you are living for and how you are living (cf 1 Jn 3:2,3+). Disciples of Jesus who are continually looking to the future are more likely to "be diligent to be found by Him in peace, spotless and blameless!" (cf 1 Jn 2:28+, Heb 12:14+) Are you looking daily for Jesus Christ to return and sweep us off our feet? Acts 3:6 But Peter said, "I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene--walk!" KJV Acts 3:6 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. I do not possess silver and gold Mt 10:9; 1 Corinthians 4:11; 2 Corinthians 6:10; 8:9; James 2:5 but what I do have I give to you Mark 14:8; 2 Corinthians 8:12; 1 Pe 4:10 In the name Acts 3:16; 4:7; 9:34; 16:18; 19:13-16; Mt 7:22; Mark 16:17 In the name of Jesus Christ of Nazareth rise up and walk. Acts 2:22,36; 4:10; 10:38; John 19:19 Acts 3 Resources - Multiple Sermons and Commentaries THE HEALING POWER OF THE MESSIAH I do not possess silver and gold - Peter was poor in worldly goods but rich in heavenly goods (as are all believers) "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich." (2 Cor 8:9) NET Note on the phrase silver and gold says that Louw-Nida "classifies the expression argurion kai chrusion as an idiom that is a generic expression for currency, thus money." J
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Robertson - The healing power is in that Name (Page) and Peter says so. Cf. Luke 9:49; Luke 10:17; Acts 4:7, 10; Acts 19:27; Acts 16:18. (Word Pictures in the New Testament) As an aside, be sure you understand that reference to “the Name” is not some magical incantation as in Acts 19:13-16! And Jesus warns us that false disciples will claim to do miracles, etc, in His Name (Mt 7:22+), but He tells them to "Depart from Me, you who practice lawlessness." (Mt 7:23+) Related Resources: Charles Stanley - The Power in the Name of Jesus Play There is Power in the Name of Jesus to Break Every Chain What does it mean to pray in Jesus' name? or Another related resource. Warren
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Robertson says they "began to perceive." (see Lenski's comment below)
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Robertson - His servant Jesus (τον παιδα Ἰησουν [ton paida Iēsoun]). This phrase occurs in Isa. 42:1; 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Ex. 3:6; 4:30. The LXX translated the Hebrew ebhedh [ʿeḇeḏ; עֶבֶד] by παις [pais], the servant of Jehovah being a Messianic designation. David Thompson adds "The word “the servant” (ton paida) actually is a word that refers to a small child who is under the direction of someone. Peter says, don’t you men of Israel understand that Jesus, who once stood right here in Solomon’s porch (Jn 10:23), was the glorified Child (SON) under the direction of the God of Abraham, Isaac, and Jacob. You missed Who He was.(Acts 3:11-26) First, let's look at Isaiah 42:1 which is a passage from the first of the four "Servant Songs of Messiah in Isaiah" (Isaiah 42:1-9; Isaiah 49:1-13; Isaiah 50:4-11; and Isaiah 52:13-53:12)... "Behold. My Servant (Lxx = pais), whom I uphold; My Chosen One in Whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations (KJV = Gentiles)." The Jewish writing "The Targum Jonathan To The Prophets" (an ancient Aramaic translation of the Nevi'im or the Prophets) translates Isaiah 42:1 "Behold, My servant, the Messiah, whom I bring near, My chosen one, in whom My memra takes delight; I will place My holy spirit upon him, and he shall reveal My law to the nations." This Targum was probably written between 100-200 AD and clearly recognizes Isaiah 42:1 as a Messianic passage. So Peter without explanation (presumably the Jewish hearers did not need an explanation) identified the Messianic phrase "His Servant" with Jesus. In short he was underscoring the truth that Jesus was the Jewish Messiah, the very one they disowned or rejected! Matthew leaves no doubt that "My Servant" was a title for Messiah, as he quotes from the Septuagint version of Isaiah 42:1-4 stating that Jesus fulfilled Isaiah's prophecy "This (HEALING A LAME MAN'S WITHERED HAND DESCRIBED IN Mt 12:9-16) was to fulfill what was spoken through Isaiah the prophet: "BEHOLD, MY SERVANT WHOM I HAVE CHOSEN (MESSIAH); MY BELOVED IN WHOM MY SOUL is WELL-PLEASED; I WILL PUT MY SPIRIT UPON HIM, AND HE SHALL PROCLAIM JUSTICE TO THE GENTILES." 19 “HE WILL NOT QUARREL, NOR CRY OUT; NOR WILL ANYONE HEAR HIS VOICE IN THE STREETS. 20 “A BATTERED REED HE WILL NOT BREAK OFF, AND A SMOLDERING WICK HE WILL NOT PUT OUT, UNTIL HE LEADS JUSTICE TO VICTORY." (Matthew 12:17-20 - see sermon God's Beloved Servant). In Isaiah 52:13 we read another prophecy of the Servant Messiah, "Behold, My Servant (Lxx = pais) will prosper, He will be high and lifted up and greatly exalted." Comment - This passage is clearly a prophecy of the Messiah. In fact, Isaiah 52:13-15 is so closely related to Isaiah 53, that a study of Isaiah 53 should include a study of these preceding 3 passages. It is another example of a poor chapter break (the breaks were not inspired). (See Isaiah 53 Commentary which begins with comments on Isaiah 52:13). And so see that Jesus the Messiah was the "Suffering Servant" of Isaiah 53! But now as Peter says He is the glorified Servant, the Cross before the Cross. Peter uses pais to refer to Jesus as God's Servant three more times in his messages addressed to Jewish hearers, clearly to indicate that Jesus is the Messiah. Acts 3:26 “For you first, God raised up His Servant (pais) and sent Him to bless you by turning every one of you from your wicked ways.” Acts 4:27 “For truly in this city there were gathered together against Your holy servant (pais) Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, Acts 4:30 while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant (pais) Jesus (i.e., through the Messiah).” Jesus was the Servant of God always doing the will of His Father as in John 6:38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. Marvin
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Robertson - Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim. Egeiro is used 15x in 14v in the book of Acts - Acts 3:7; Acts 3:15; Acts 4:10; Acts 5:30; Acts 9:8; Acts 10:26; Acts 10:40; Acts 12:7; Acts 13:22; Acts 13:30; Acts 13:37; Acts 26:8 A fact to which we are (present tense = continually) witnesses - "Fact" is added by the translators but it is still a fact! Peter says we (Peter and John) saw Jesus alive after His crucifixion. Paul wrote that Jesus "appeared to Cephas (PETER), then to the twelve." (1 Cor 15:5) To be a witness of the resurrected Jesus was a requirement of apostleship (Acts 1:22+). This is exactly what Jesus had prophetically promised the apostles that they would "receive power (dunamis = inherent supernatural ability to accomplish what cannot be accomplished naturally) when the Holy Spirit (had) come upon (them); and (they would) be (Jesus') witnesses" (martus/martys) (Acts 1:8+) So they were witnesses now because they had the enabling power of the Holy Spirit, Who turned these "shrinking violets" into bold witnesses! Note that there are two witnesses here, Peter and John (Acts 5:32; Heb 2:3–4) for as Moses wrote "on the evidence of two or three witnesses a matter shall be confirmed." (Dt 19:15) Peter repeats the testimony regarding the truth of Jesus' resurrection declaring "we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him.” (Acts 5:32) And don't miss the fact that there was another "witness" to the fact that Jesus was alive. Who would that be? None other than the lame man who was healed in the Name of Jesus. An alive (resurrected) Jesus had wrought this man's healing. Jesus is alive! Witnesses (3144)(martus/martys) basically describes (1) one who has seen and/or experienced something or someone and (2) one who testifies to what he or she saw. Martus occurs 13x in 13v in the Book of Acts - Acts 1:8; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32; Acts 6:13; Acts 7:58; Acts 10:39; Acts 10:41; Acts 13:31; Acts 22:15; Acts 22:20; Acts 26:16
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Robertson - They had refused to "hearken" to Moses and now, alas, many had refused to "hearken" to Christ. (Word Pictures in the New Testament) Every soul - So here Peter expands his warning from the Jewish audience to every person ever born. To fail to heed Jesus in time is to succeed in going to Hell for eternity! Paul uses the same phrase every soul in issuing a similar warning in Romans 2 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, (Ro 2:9+) That Prophet - In context this is clearly Jesus Christ, God's final Prophet who has given God's final word to every soul of mankind, as the writer of Hebrews declared... God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son (THE PROPHET LIKE MOSES), Whom He appointed heir of all things, through Whom also He made the world. (Heb 1:1-2+) Heed is the same verb (akouō) as used in the previous passage (see comments there). One is reminded of the warning from Jesus' brother James But prove (present imperative) yourselves doers (poietes) of the word, and not merely hearers (akroates) who delude (deceive, fool - paralogizomai) themselves. (James 1:22+) And it will be that every soul that does not heed that prophet - Peter is quoting from Dt 18:19 - it is not a direct quote but conveys a similar sense. ‘It shall come about that whoever will not listen (Heb = shama; Lxx = akouō) to My words which he shall speak in My name, I Myself will require it of him (i.e., I WILL PERSONALLY HOLD HIM RESPONSIBLE - AND LXX ADDS "I WILL TAKE VENGEANCE ON HIM").(Deut 18:19) Comment - "I will require it of him" - The idea is "I will hold him answerable or responsible for it; I will punish him." God is saying in essence "I will personally hold him responsible." The Septuagint adds "I will take vengeance on Him" which is a good parallel with Peter's description that those who refuse to heed will "be utterly destroyed." Peter also seems to be alluding to a description in Leviticus 23:29, especially the Septuagint which uses the same verb (exolothreuo) as Peter uses in this verse... “If there is any person who will not humble himself on this same day, he shall be cut off (Lxx = exolothreuo) from his people. (Lev 23:29) Shall be utterly destroyed from among the people - Note the two related consequences of rejecting the Prophet, the Messiah - (1) destruction and (2) separation. The phrase from among the people speaks of being cut off or being irrevocably separated from God's people, God's family. Paul described this utter destruction and separation not just from among the people but worst of all from God Himself... For after all it is only just for God to repay with affliction those who afflict you, 7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus (COMPARE "EVERY SOUL THAT DOES NOT HEED THE PROPHET"). 9 These will pay the penalty of eternal destruction (olethros), away from the presence of the Lord and from the glory of His power (2 Th 1:6-9) Shall be utterly destroyed (1842)(exolothreuo from ek = intensifies meaning of + olothreuo = to destroy) utterly destroy, root out, completely cut off, to eliminate by destruction, all indicative of a serious action. The word never means cessation of existence or extinction but a change in state which involves judgment! How "utter" is this destruction? Let's look at the derivation to get a sense of the meaning. Exolothreuo is derived from the root noun olethros (from verb = ollumi = to destroy) which describes a state of utter and hopeless ruin and the end of all that gives worth to human existence! Do not confuse this with a state of annihilation (or non-existence such that there is no longer an actual personal perception) for olethros signifies an unavoidable, very real experience of distress and torment! The destruction Paul warns about is a time of unavoidable distress, disaster and ruin. This destruction will not be a loss of being but rather a loss of well-being. The idea of olethros is to suffer the loss of all that gives worth to existence. Let us read that last line again and may it cause us to weep for all God's Chosen People and for all of our friends and relatives who make the fatal choice to reject the Prophet Jesus! Exolothreuo Uses in Septuagint - Gen. 17:14; Exod. 8:24; Exod. 12:15; Exod. 12:19; Exod. 30:33; Exod. 31:14; Lev. 17:4; Lev. 17:9; Lev. 17:14; Lev. 18:29; Lev. 19:8; Lev. 20:17; Lev. 20:18; Lev. 22:3; Lev. 23:29; Lev. 26:30; Num. 9:13; Num. 15:30; Num. 19:20; Deut. 1:27; Deut. 2:34; Deut. 3:6; Deut. 4:38; Deut. 6:15; Deut. 7:4; Deut. 7:10; Deut. 7:17; Deut. 7:23; Deut. 7:24; Deut. 9:3; Deut. 9:4; Deut. 9:5; Deut. 9:8; Deut. 9:14; Deut. 9:19; Deut. 9:20; Deut. 9:25; Deut. 9:26; Deut. 10:10; Deut. 12:29; Deut. 12:30; Deut. 18:12; Deut. 20:19; Deut. 20:20; Deut. 28:20; Deut. 28:45; Deut. 28:48; Deut. 28:61; Deut. 28:63; Deut. 31:3; Deut. 31:4; Deut. 33:19; Jos. 2:10; Jos. 7:25; Jos. 9:24; Jos. 10:1; Jos. 10:28; Jos. 10:32; Jos. 10:37; Jos. 10:39; Jos. 10:40; Jos. 11:11; Jos. 11:12; Jos. 11:14; Jos. 11:20; Jos. 11:21; Jos. 13:6; Jos. 13:12; Jos. 13:13; Jos. 14:12; Jos. 15:14; Jos. 17:12; Jos. 17:13; Jos. 17:18; Jos. 22:33; Jos. 23:4; Jos. 23:5; Jos. 23:9; Jos. 23:13; Jos. 23:15; Jos. 24:8; Jdg. 1:17; Jdg. 1:19; Jdg. 2:3; Jdg. 4:24; Jdg. 6:26; Ruth 4:10; 1 Sam. 2:31; 1 Sam. 2:33; 1 Sam. 15:3; 1 Sam. 15:9; 1 Sam. 15:15; 1 Sam. 15:18; 1 Sam. 15:20; 1 Sam. 24:21; 1 Sam. 28:9; 2 Sam. 4:11; 2 Sam. 7:9; 2 Sam. 21:5; 1 Ki. 2:4; 1 Ki. 9:15; 1 Ki. 11:15; 1 Ki. 11:16; 1 Ki. 12:24; 1 Ki. 15:29; 1 Ki. 16:33; 1 Ki. 18:5; 1 Ki. 21:21; 1 Ki. 21:26; 2 Ki. 9:7; 2 Ki. 9:8; 2 Ki. 18:4; 2 Ki. 23:14; 1 Chr. 17:8; 1 Chr. 21:12; 1 Chr. 21:15; 2 Chr. 8:8; 2 Chr. 20:7; 2 Chr. 20:10; 2 Chr. 20:23; 2 Chr. 21:7; 2 Chr. 22:4; 2 Chr. 28:3; 2 Chr. 32:14; 2 Chr. 33:2; 2 Chr. 34:11; 2 Chr. 36:5; Ps. 12:3; Ps. 18:40; Ps. 34:16; Ps. 37:9; Ps. 37:22; Ps. 37:28; Ps. 37:34; Ps. 37:38; Ps. 44:2; Ps. 54:5; Ps. 73:27; Ps. 83:4; Ps. 83:10; Ps. 92:7; Ps. 101:8; Ps. 106:23; Ps. 106:34; Ps. 109:15; Ps. 143:12; Ps. 145:20; Isa. 10:7; Isa. 29:20; Isa. 48:9; Isa. 48:19; Jer. 4:7; Jer. 36:29; Jer. 47:4; Jer. 48:8; Jer. 50:16; Jer. 50:26; Jer. 51:11; Jer. 51:53; Jer. 51:55; Jer. 51:62; Ezek. 6:3; Ezek. 6:6; Ezek. 14:19; Ezek. 14:21; Ezek. 21:3; Ezek. 21:4; Ezek. 25:7; Ezek. 25:13; Ezek. 25:16; Ezek. 31:12; Dan. 9:26; Hos. 8:4; Joel 1:16; Amos 1:5; Amos 1:8; Amos 2:3; Obad. 1:14; Mic. 5:9; Mic. 5:10; Mic. 5:11; Mic. 5:13; Nah. 1:14; Nah. 2:13; Nah. 3:15; Zeph. 1:11; Zeph. 2:11; Zeph. 3:7; Zech. 9:10; Zech. 13:2; Zech. 13:8; Zech. 14:2; Mal. 2:12;
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Robertson - The covenant (agreement between two, dia, tithēmi) was with Abraham (Genesis 12:1-3) and repeated at various times (Ge 18:18; Ge22:18; Ge 26:4, etc.). In Hebrews 9:15-18 the word is used both for covenant and will. (Word Pictures in the New Testament) Covenant (1242)(diatheke from diatithemi = set out in order, dispose in a certain order <> from dia = two + tithemi = to place pictures that which is placed between two Thus, a covenant is something placed between two = thus an arrangement between two parties) literally conveys the idea of a testament, as in one's last will and testament. Made (1303)(diatithemi from dia = through or as an intensive, root meaning = "two" + tithemi = to place or put) properly means, to place apart, to set in order, to arrange. If one considers the root meaning of dia ("two"), then the definition could be rendered "to place between two" as a covenant which is something that is placed between two, an arrangement between two parties. This verb is used in the NT only in the middle voice. Related Resources: Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New Saying to Abraham, 'AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.' - Note that "Seed" in this verse is in the singular. Peter is quoting from Genesis and the most direct passage (of several similar passages in Genesis - Ge. 12:3; 22:18; 26:4) is Ge 22:18 “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” The seed that wold bless the earth could be none other than Jesus. Paul made this clear in Galatians 3:16+ "Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ." ALL THE FAMILIES - Families is the rare patria (from pater = father) which can literally refer to a family as in Lk 2:2 where Joseph is described as of the "family of David." However patria can have a wider sense meaning peoples or nations, which indicates that this blessing would not be restricted to the Jews but would extend to the Gentiles, as proved to be the case. It would first be offered to Israel (see Acts 3:26 = "for you first', cf Ro 1:16+ = "to the Jew first and also to the Greek")."However, a great deal of prejudice had to be broken down before the way was clear for first century gospel preachers to give their message to Gentile audiences, and this applied to Peter as well (Acts 10:9-16, 28)." (What the Bible teaches – Acts) Acts 3:26 "For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways." KJV Acts 3:26 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. For you first Acts 1:8; 13:26,32,33,46,47; 18:4-6; 26:20; 28:23-28; Mt 10:5,6; Luke 24:47; Ro 2:9,10; Rev 7:4-9 God raised up His Servant Acts 3:15,22 sent Him to bless you Acts 3:20,25; Ps 67:6,7; 72:17; Luke 2:10,11; Ro 15:29; Gal 3:9-14; Eph 1:3; 1 Pe 1:3; 3:9 by turning every one of you from your wicked ways Isa 59:20,21; Jer 32:38-41; 33:8,9; Ezek 11:19,20; 36:25-29; Mt 1:21; Eph 5:26,27; Titus 2:11-14; 1 John 3:5-8; Jude 1:24 Acts 3 Resources - Multiple Sermons and Commentaries THE SERVANT SENT TO BLESS For you first - Peter reminds them of their privileged position. The blessing brought by God's (suffering) Servant although promised to all the families of the earth, was given first to the Jews. Robertson on for you first - The Jews were first in privilege and it was through the Jews that the Messiah was to come for "all the families of the earth." Thomas