Acts 3:10

3:10-11 The Beautiful Gate was probably the Nicanor Gate, built of Corinthian bronze and located on the east side of the Temple (see Josephus, War 5.5.3). It was adorned in a costly manner, with plates of silver and gold upon its panels richer and thicker than other gates. • Solomon’s Colonnade was a portico on the east side of the Temple (see Josephus, War 5.5.1-3; Antiquities 20.9.7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 3:10. Θάμβους, with amazement) in feeling.—ἐκστάσεως, ecstasy) [wonder, elevation of mind] in the understanding.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_3:10. ʼΕπεγίνωσκον αὐτὸν, ὅτι κ.τ.λ.] A well-known attraction. Winer, p. 581 [E. T. 781].

πρὸς τὴν ἐλεημοσ.] for the sake of alms.

ὁ καθήμενος] See on Joh_9:8.

ἐπὶ τῇ ὡραίᾳ π.] ἐπί: immediately at; on the spot of the Beautiful gate. See on Joh_4:6.

θἀμβους καὶ ἐκστάσ.] astonishment and surprise at what had happened to himan exhaustive designation of the highest degree of wonder. Comp. θαῦμα καὶ θάμβος, Plut. de audit. 8. 145, and similar expressions, Lobeck, Paral. p. 60 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 3:10 . ἐπεγίνωσκόν τε : “took knowledge of him” or perhaps better still “recognised”. The word is so used of recognising any one by sight, hearing, or certain signs, to perceive who a person is (Grimm), cf., e.g. , Luk 24:16 ; Luk 24:31 , Mat 14:35 , Mar 6:54 . ὁ … καθήμενος : imperfect, may refer to the customary action of the man: or may be equivalent here to an imperfect, a force of the imperfect usual in similar cases when reference is made to a time before the actual time of recognition, Blass, Grammatik des N. G. , p. 188. ἐπὶ : for the local dative cf. Act 5:9 , Mat 24:33 , Mar 13:29 , Joh 5:2 , Rev 9:14 . θάμβους , cf. Luk 4:36 ; Luk 5:9 . A word peculiar to St. Luke in the N.T. (so St. Luke alone uses ἔκθαμβος , Act 3:11 ); used from Homer downwards, of amazement allied to terror or awe, cf. LXX, Eze 7:18 , Son 3:8 ; Son 6:3 (4), 9 (10). ἐκστάσεως : for the word in a similar sense, Mar 5:42 ; Mar 16:8 , Luk 5:26 . Its use in ordinary Greek expresses rather distraction or disturbance of mind caused by a shock. The word is very common both in Hippocrates and Aretaeus. In the LXX it is employed in various senses, cf. Deu 28:28 , ἐκστάσει διανοίας ; elsewhere it is used of agitation, trouble, 2Ch 29:8 , and most frequently of terror, fear, 1Sa 11:7 , Eze 26:16 . See further on. Here the word expresses more than simple astonishment as its collocation with θάμβος shows (Wendt, in loco ), rather “bewilderment,” cf. Mar 5:42 . See on Act 2:43 for this characteristic of St. Luke. But there is no occasion to conclude with Weiss that these strong expressions as to the effect of the miracle show that it must have been the first which the disciples performed. It was the unique nature of the miracle which affected the beholders so powerfully.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

they knew that it was he which sat for alms, &c.--(Compare Joh 9:8).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(10) They knew.—Better, they recognised him that it was he.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. and they knew that it was he, &c.] The same verb is rendered (Act_4:13) they took knowledge, and that sense is perhaps the better here. It can hardly have been intended to say that the whole of the people knew the man.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they knew it was he that sat for alms,.... The Syriac version renders it, "they knew him to be that beggar that sat daily and asked alms". As he was daily brought thither, and had, for many years, it is very likely, sat there to ask alms of the people as they went into the temple; he was well known by them, and they had but just now passed him, and observed him in the same condition he had for a long time been, and knew him to be the same. It was a clear and indisputable point with them.

At the beautiful gate of the temple See Gill on Act 3:2.

And they were all filled with wonder and amazement at that which had happened unto him; that he should have a cure so suddenly, and in such an extraordinary manner; they wondered at the power of God, which was seen in it, and that he should make use of such mean and contemptible persons as the apostles were.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.

Ver. 10. And they knew] There could be therefore no collusion.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They knew that it was he; the very same lame beggar, probably notoriously known to many.

They were filled with wonder and amazement at that which had happened unto him; being so much contrary to what they had seen him but a little while before, when he had begged their alms; and, as he reasoned well, Joh 9:32,

Since the world began was it not heard that any man opened the eyes of one that was born blind; so it was never heard, that any strengthened thus the feet of him that was born lame.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. They knew—His was a case like that of the blind man, (John ix,) of long standing and great notoriety, notorious especially to those who had often contributed to the beggar at the gate.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Took knowledge of him for knew, A.V. Wonder and amazement (qambov); any very strong emotion of awe, or admiration, or astonishment. It occurs elsewhere only in Luk_4:36, where it describes the awe and amazement which came upon those who witnessed the casting out of the unclean spirit from the man in the synagogue at Capernaum. The verb qambe occurs in Act_9:6 in the T.R., and is rendered "astonished" in the A.V., but is omitted in the text of the R.V.; elsewhere only in Mar_1:27 10:24, 32.

Ekqambov occurs once in ver. 11 of this chapter; and ejkqambeomai inkstasiv, Mar_9:15 14:33 16:5, 6; e an ecstasy, mostly used of a state of transport, as Act_10:10 Act_11:5 Act_22:17. But in the LXX, Gen_27:33 Mar_5:42 16:8; and Luk_5:26, it is used, as here, for a violent emotion of astonishment and amazement.

Vers. 19, 21. Times of refreshing and of restitution.

These two words refer to the same time. "Without doubt the Apostle Peter, as well as all the disciples, and the whole apostolic Church, regarded the coming of Christ as near at hand, but still always as something future. This "coming of Christ" is to be conceived as coinciding with the "times of refreshing," and his sojourn in the heavenly world closes with his return to the earth for the completion of his work. The conversion of men, therefore, and the diffusion of faith in Christ, are the conditions of the speedy approach of that blessed time". (comp. 2Pe_3:9-13) "Respecting the sense of the term "restitution of all things," no doubt can arise if we keep steadily in view the relation of the Redeemer to this sinful world: Christ is the Restorer of the fallen creation, and therefore the word "restitution" derives from his redeeming power its peculiar meaning, viz that of bringing back to an originally pure condition." The Revised Version materially improves the reading of these verses: "Repent, that so there may come seasons of refreshing from the presence of the Lord." These times or seasons of refreshing, and those "times of restitution or (restoration) of all things which God hath spoken," both seem to refer to the same great hope of the Church, and are connected with the second sending forth of Jesus Christ from heaven to earth." Peter had clearer ideas of the Messianic kingdom, but he was still trammeled by the national and temporal figures under which it had been prophesied. His purpose evidently is to urge the audience to an immediate acceptance of Christ, as the way to bring on the establishment of the long-promised and glorious Messianic time. And the point of impression for us is this Man"s penitence, obedience, and faith prepare the way for the coming of Christ"s kingdom, and the fulfillment of all the Divine promises. "The faster Israel turned to Jesus, the sooner would Jesus return to Israel." By this consideration we are still urged to preach the gospel, and persuade men to repent, at home and abroad.

I THE TIMES OF REFRESHING THAT ARE ALWAYS CLOSE AT HAND. God is ever "waiting to be gracious," as it were watching for opportunities of giving men his rich spiritual blessing. Revivals are always close by, when men"s hearts are made humble and open and seeking. Does an individual soul set itself upon humiliation and prayer? the "times of refreshing" are at hand for it. Does a Church unite in confession and supplication? the "times of refreshing" will come in response to its cry. And this assurance should act as a moral persuasion, and urge men to seek for higher and better things. "We are not straitened in God." He would bless us more abundantly if we were more truly ready for the blessing. He is able to make all grace abound," etc. Taking "times of refreshing" as seasons to be realized now by the soul and by the Church, we may obtain illustrations from the Old Testament history, especially instances occurring in the later years of the national decline, such as the reformations under Hezekiah and Josiah. Or from the New Testament, especially dealing with Pentecost. Or from the Christian ages, noticing that such "times" take a variety of form and character. Sometimes they are prominently intellectual, as illustrated in the revival under Luther and the Port Royalists; sometimes they are prominently practical, as illustrated in the revival under St. Bernard; sometimes they are prominently emotional, as illustrated in the revival under Whitefield, and in the Scotch and Irish revivals of recent times. Such "times of refreshing" are necessary to the proper culture of our spiritual life. Under present conditions, the maintenance of good is so difficult. Oftentimes even holy purpose flags, and we become weary in well-doing. So in all departments of life we need revival times. Such are our summer restings, our sabbaths, birthdays, etc. If we will but set ourselves in proper attitudes of humility and seeking, we shall find God"s "refreshing times" ever at hand. Apply especially to the calling of men to repentance and faith. Show what power on them we gain when, with St. Peter, we can say," The grace is ready, waiting for you if you will turn. Forgiveness is ready. The door of the new kingdom is open ready. Eternal life is ready. God waits but your uplook to come in, and save, even you. Repent, that the good times may come for you.

II THE TIMES OF RESTORATION THAT ARE COMING BY-AND-BY. We should get some fitting ideas of the great plan for the recovery of the fallen race of man. Unquestionably the world is a fallen, disordered, ruined world. But God has gracious purposes concerning the "restitution," or setting right, "of all things." And our Lord"s death for human redemption began the restoration of all things. Our Lord"s present spiritual work in the "heavenlies the moral and spiritual spheres is the presidency of the restoring work. Then we must conceive of some glorious coming day of restitution, when the Divine plan and purpose shall be fully accomplished. We can only gain very imperfect and unworthy ideas of what that day will be; but we may gain deep impressions of our own relation to its on-coming, and of our own duty to hasten the glorious time, by seeing to it that the work of restoring grace is fully wrought in our hearts, lives, and spheres, and that the gospel of the living Savior is so widely preached that "every knee may be brought to bow to him." There is a true sense in which we may hasten the day when the Redeemer "shall see of the travail of his soul, shall be satisfied," and shall "deliver up the kingdom to God, even the Father." We may give ourselves to Christ, and make one more sinner won. We may speak of Christ to others, persuade them to repent and believe, and so help to multiply the number of the saved, who shall be acknowledged in that great day. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

10. So the multitude all “ran to him, filled with astonishment and delight.”

The Greek word which is translated “delight” is ecstasy, a very strong word. Oh, how his old acquaintances are astounded and thrilled! Why, only look yonder at Ben Israel! Did you ever see the like? How he leaps, skips and runs around! The news flies on the wings of the wind: “Old Ben Israel is healed — that man who has not walked a step in more than forty years.”

“Oh, you don’t say it!” “I dare you to go and see for yourself.” The wonderful tidings fly to all parts of Jerusalem. Thousands of people leap and shout. “If Ben is healed, as you say, I am an out-and-out Nazarene.”

Nearly all of them had ever and anon dropped a penny in his hat. See him leap like a monkey and run like a race-horse!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 1

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. ἐπεγίνωσκον. This verb is rendered they took knowledge in Act 4:13, and that is the better sense here. It can hardly be intended to say that the whole of the people present knew the man. For the construction which brings from the predicate-sentence its subject and makes it the object in the antecedent clause, cf. below, Act 9:20, ἐκήρυσσεν τὸν Ἰησοῦν ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.

πρός with an accusative of the aim or purpose. Cf. Act 27:12, πρὸς παραχειμασίαν, ‘for the purpose of wintering in.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

They knew [επεγινωσκον] . Or recognized. Rev., took knowledge. Wonder [θαμβους] . Used by Luke only. See on Luk 4:36.

Amazement [εκστασεως] . See on Mr 5:42; and compare Luk 5:26.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.