Acts 3:15

3:15 It was unfathomable to the Jewish mind that the author of life, God himself, could be killed. They did not recognize Jesus as Messiah (cp. 13:27; Luke 23:34), and they did not realize that the Messiah would be divine (see John 1:1-18; cp. Dan 7:13-14).

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

Act 3:15. Οὗ, of whom) viz. God. See ch. Act 2:32, note.—μάρτυρες, witnesses) They had acted the part of witnesses, in Act 3:6, with which comp. Act 3:16.

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

Act 3:15 . τὸν δὲ ἀρχηγὸν τῆς ζωῆς : again the words stand in marked contrast not only to φονέα but also to ἀπεκτείνατε ; magnificum antitheton, Bengel. The word is rendered “Author” in the margin of R.V. (Vulgate, auctorem ) but “Prince” in the text and so in Act 5:31 (Vulg., principem ). In the two other passages in which the word occurs in the N.T., viz. , Heb 2:10 ; Heb 12:2 , R.V. renders “Author,” “the author of their salvation,” “the author and perfecter of our faith,” margin “captain” (Vulgate, auctorem ); see Westcott, Hebrews , pp. 49, 395. Christ is both the Prince of life and the Source ( auctor ) of life: “Vitam aliis dat Christus, opp [142] φονεύς qui adimit” (Blass). Grimm and others draw a distinction between the meaning attaching to the word here and in Act 5:31 . The use of the word in the LXX may help to justify such a distinction, for whilst it is found in the sense of a leader or a captain (Num 14:4 , Jdt 14:2 ), or the chief of a family or tribe (R.V. renders it “every one a prince” in Num 13:2 , but in the next verse “heads of the children of Israel”), it is also used to signify the author, or beginner, the source, cf. 1Ma 9:61 ; 1Ma 10:47 , Mic 1:13 (although it was never used for a prince or to describe kingly attributes); but in many respects the rendering “Prince” may be compared with the Latin princeps , which signifies the first person in order, a chief, a leader, an originator, the founder of a family (in the time of the emperors it was used of the heir to the throne). So in classical Greek the word was used for a leader, a founder, Latin auctor , for the first cause, author, so God τῶν πάντων , Plat., and also for a prince, a chief, and, especially in later Greek, of the person from whom anything good or bad first proceeds in which others have a share, e.g. , ἀρχηγὸς καὶ αἴτιος combined ( antesignanus et auctor ), Polyb., i., 66, 10; Hdian., ii., 6, 22, and as Alford points out in Heb 2:10 , this later usage throws a light upon its meaning in Act 3:15 , cf. Chrys. on Heb 2:10 , ἀρχηγὸν τῆς σωτηρίας τούτεστι τὸν αἴτιον τῆς σωτηρίας . Christ is the source of life, a life in which others share through Him; in this very place where St. Peter was speaking our Lord had spoken of Himself as the giver of eternal life, Joh 10:28 , although doubtless the expression may include the thought that in Him was life in its fullest and widest sense physical, intellectual, moral, spiritual. St. Chrysostom comments on the words “Prince of Life,” Hom. , xi.: “It follows that the life He had was not from another, the Prince or Author of Life must be He who has life from Himself”. Theophylact and Oecumenius see in the words a contrast to the φονέα , in that Christ gives life, while the murderer takes it away a contrast deepened by the words of St. Peter’s fellow-disciple whom he here associates with himself in his appeal to the people, cf. 1Jn 3:15 . In Joh 10:31 ἀρχ . in its rendering “Prince” of kingly dignity may be compared with the use of the word in Thuc., i., 132, Æsch., Agam. , 259. Rendall sees in the expression both here and Act 5:31 a reference to Jesus (the name used by St. Peter) as the second Joshua. As Joshua was the captain of Israel and led them across the Jordan into the land of promise, so Jesus was the Captain of the living army of the Resurrection; and for Saviour, Act 5:31 , he compares Mat 1:21 . Such associations may be included in St. Peter’s words, but they seem much more applicable to Act 5:31 . In modern Greek the word ἀρχηγός = leader, in the ordinary sense, Kennedy, Sources of N. T. Greek , p. 153; see Grimm, sub v . οὗ may refer to ὅν , cf. Act 1:8 , Act 13:31 , or to the fact of the Resurrection, cf. Act 2:32 , Act 5:32 , Act 10:39 . R.V. reads “of whom” in the margin.

[142] opposite, opposition.

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

Who hath life in himself, and giveth life to others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

killed the Prince of life--Glorious paradox, but how piercing to the conscience of the auditors.

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

Verse 15. And killed the Prince of life] τον αρχηγον της ζωης, The author of this life: not only implying that all life proceeds from Jesus Christ as its source, but that the life-giving influence of that religion which they were now proclaiming came all through him. αρχηγος signifies a prime leader or author, a captain, from αρχη, the beginning, head, or chief; and αγω I lead. In Heb 2:10, Christ is called αρχηγος της σωτηριας, the Captain of salvation. He teaches the doctrine of life and salvation, leads the way in which men should walk, and has purchased the eternal life and glory which are to be enjoyed at the end of the way. So the Jews preferred a son of death, a destroyer of life, to the Author and Procurer of life and immortality!

Whereof we are witnesses.] They had now wrought a most striking miracle in the name of Christ, and immediately proposed themselves as witnesses of his resurrection from the dead; the miracle which they had thus wrought being an unimpeachable proof of this resurrection.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) And killed the Prince of life.—The word translated “Prince” is applied to Christ here and in Act_5:31. In Heb_2:10 we meet with it in “the Captain of their salvation;” in Heb_12:2, in “the Author and Finisher of our faith.” Its primary meaning, like that of prince (princeps), is one who takes the lead—who is the originator of that to which the title is attached. The “Prince of life,” the “Captain of salvation,” is accordingly He who is the source from which life and salvation flow. In the LXX. of the Old Testament it is used for the “chieftains” or “princes” of Moab and the like (Num_13:3; Num_24:17).

Whereof we are witnesses.—St. Peter falls back, as in Act_2:32 (where see Note), on this attestation to the one central fact.

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

15. the Prince of life] The same word applied to Jesus (Heb_12:2) is rendered “author and finisher of our faith,” and in the same epistle (Act_2:10) “the captain of their salvation.” It is probably in the latter sense that St Peter, whose thoughts are on the Resurrection, uses the word here, thinking of Christ as the firstfruits of them that slept (1Co_15:20), but the other sense, that “in him was life” (Joh_1:4), is also embraced in the word.

whom God hath raised] Better, whom God raised, i.e. once for all.

whereof we are witnesses] The relative is here better referred to Christ, “of whom we are witnesses.” Not merely did they bear witness of the Resurrection, though that was a most important portion of their testimony, but of all Christ’s teaching and deeds. Cp. Act_1:22, where Matthias was chosen to be such a witness.

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 killed the Prince of life,.... Or author of life, natural, spiritual, and eternal; who not only is the living God, and has life in himself; and as man, had such a power over his own life, as no man ever had; but he is the author of a spiritual resurrection from the death of sin, to a life of grace, and has procured eternal life for his people, and gives it to them. Now this Lord of life and glory they crucified. His death is laid to them because it was at their request, and through their instigation, and at their earnest solicitations, that Pilate condemned him, and delivered, him to his soldiers to crucify him.

Whom God hath raised from the dead; notwithstanding all their spite and malice; so that they had not their whole will, and all their end, not being able to retain him under the power of death, and under the shame and reproach of the cross; and this the apostle the rather mentions, as being the reason why such gifts, and such power were bestowed on them to do the miracles they did.

Whereof we are witnesses; either of Christ, for it may be rendered, "whose witnesses we are"; they testifying of his person, office, grace, and righteousness; or of the resurrection of Christ, of which they were eyewitnesses; and of which they had the fullest proof, and were capable of bearing a sufficient testimony, and for which they were chosen and appointed.

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

15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

Ver. 15. And killed] Wherein they were but our workmen, Zec 12:10.

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.

And killed the Prince of life - The word rendered “prince” denotes properly “a military leader or commander.” Hence, in Heb 2:10, it is translated “captain:” “It became him ...to make the “Captain of their salvation” perfect through sufferings.” As a captain or commander leads on to victory and is said to obtain it, so the word comes to denote one who is the “cause,” the “author,” the “procurer,” etc. In this sense it is used, Act 5:31, “Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel,” etc. In Heb 12:2 it is properly rendered author, “Looking unto Jesus, the author and finisher of our faith.” The word “author,” or “giver,” would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word “life” here is used in a large sense, as denoting “all manner of life.” In this sense it is used in reference to Christ in Joh 1:4, “In him was life.” Compare Joh 5:26; 1Jo 5:11; 1Co 15:45. Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer Luk 23:19; Mar 15:7, one who had destroyed life, and yet they demanded that he whose character it was to destroy life should be released, and the Author of life be put to death.

Whom God hath raised ... - Act 2:24, Act 2:32.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Prince of life; as God, he is the Author of our temporal life too, in whom we live, and move, &c., and in whose hand is our breath; but Christ, as Mediator, is the guide and way to eternal life, Joh 14:6. These are said to have killed our Saviour, though neither Herod, nor Pilate, nor probably many (if any) of them that nailed him to the cross, were present; but it was done for their sakes, and at their desires, and therefore by their means; and it is here charged upon them, as done by them.

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

15. Prince—Compounded of ‘Αρχη, beginning, or origin, and αγω, to lead; the word may signify prime author or original source. But as a military term it may signify prime leader or general. So Heb_2:10, “Captain of our salvation.” This last meaning designates Jesus as leading his followers in the way of life.

Witnesses—Notes on Act_2:32 and Luk_1:2. And the miracle just performed rendered its performers conclusive witnesses of the resurrection miracle; doubly so from the fact of Christ’s real authorship of the miracle, affirmed next verse.

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

Raised for bath raised, A.V.. The Prince of life; a remarkable title here given to our Lord, to bring out the contrast between him whom they preferred and him whom they rejected. Barabbas was a murderer, one who took away human life for his own base ends; the other was the Prince and Author of life, who was come into the world, not to destroy men"s lives, but to save them. This title, taken in connection with the preceding declaration, "God hath glorified his Servant Jesus," seems almost to be a reminiscence of our Savior"s prayer," Father, glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him". (Joh_17:1, Joh_17:2) Jesus himself in very many places dwells upon his own great prerogative of giving life: "I am come that they might have life, and.., have it more abundantly"; (Joh_10:10) "I am that Bread of life;" "I am the living Bread ... if any man cat of this bread, he shall live for ever;" "I give my flesh for the life of the world;" "Ye will not come unto me that ye might have life;" "They that hear shall live;" "As the Father hath life in himself, so hath he given to the Son to have life in himself;" "The Son of man be lifted up: that whosoever believeth in him should have eternal life;" "The water that I shall give him shall be in him a well of water springing up into everlasting life." The word ajrchgov applied to Christ is found also in Act_5:31, and in Heb_2:10 Heb_12:2, rendered the Author or Captain of their salvation," "of our faith." Whereof we are witnesses. (see Act_2:22, note) The marginal rendering of whom is equally literal, and may be defended by reference to Act_1:8 Act_13:31; but the rendering whereof is in accordance with the more frequent phrases. (Act_5:32 Act_10:39, etc.) The meaning is practically the same.

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

15. “And you slew the Prince of Life.” Here is a beautiful allusion to our Savior’s royalty. He is not only our wonderful Savior and perfect Sanctifier, but our glorious coming King.

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

See notes on verse 11

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.

15. We are witnesses. The Twelve, all of whom had seen the risen Lord. Observe how prominent in the early preaching is the resurrection and the apostolic witness to it.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Here the word "we" includes just Peter and John. (See: Exclusive and Inclusive "We")

Founder of life

This refers to Jesus. Possible meanings are 1) "the one who gives people eternal life" or 2) "the ruler of life" or 3) "the founder of life" or 4) "the one who leads people to life" (See: Metaphor)

whom God raised from the dead

This is an idiom. AT: "whom God caused to live again" (See: Idiom)

Now

This word, "Now," shifts the audiences' attention to the lame man.

by faith in his name

Here the word "name" refers to Jesus. Possible meanings are 1) "because this man believes in Jesus" or 2) "because John and I believe in Jesus" (See: Metonymy)

made him strong

"made him well"

translationWords

prince

life

raise

die

testimony

faith

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. ἀρχηγὸν τῆς ζωῆς, the prince of life. The same word applied to Jesus (Heb 12:2) is rendered ‘author and finisher of our faith,’ and in the same epistle (Act 2:10) ‘the captain of their salvation.’ It is probably in the latter sense that St Peter, whose thoughts are on the resurrection, uses the word here, thinking of Christ as the firstfruits of them that slept (1Co 15:20), but the other sense, that ‘in Him was life’ (Joh 1:4), is also embraced in the word.

ἤγειρεν, raised, i.e. once for all.

οὗ. This pronoun takes up the preceding ὅν, and refers to Jesus, ‘whose witnesses we are.’ Not merely of the Resurrection did the Apostles bear witness, but of all Christ’s teaching and deeds. Cf. Act 1:22, where Matthias was chosen to be such a witness.

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.

The Prince of life [αρχηγον της ζωης] . The Greek brings out by the position of these words what Bengel calls "the magnificent antithesis" between a murderer and the Prince of life. "Ye demanded a murderer, but the Prince of life ye killed." This is the only place where the phrase occurs. 'Archgov, though sometimes rendered prince, means, primarily, beginning, and thence originator, author. Better here as Rev., in margin, author, and so by Rev. at Heb 2:10; Heb 12:2.

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