Atos 3
Marvin Vincent · Citado em PreceptAustin
Atos 3
Vincent on exallomai - Strictly, leaping forth. Only here in New Testament. Used in medical language of the sudden starting of a bone from the socket, of starting from sleep, or of the sudden bound of the pulse. (Word Studies in the New Testament) He stood upright and began to walk - NET = "He jumped up, stood and began walking around." Can you not see this man's face! Forty years and never able to take one step! NET Note on with a leap - It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. Kenneth Gangel - Luke has already told us in his Gospel that the healing of lame people would be a sign of the Lord’s return (Luke 7:22). These apostles believed they lived in the end times and, in the broad sweep of human history, they did, just as we do. (Holman NT Commentary - Acts) And he entered the temple with them - Remember Peter and John were going to afternoon prayer. Now we see praise added to this time of prayer. Can you just imagine the look on the faces of the legalistic Pharisees and Scribes! "It may well be that some stern religious leader told him to calm down: “Don’t you know that you’re in God’s holy temple?” But the man would have replied, “I’m so happy that I could jump and dance all night!”" (Cole) The fact that he entered the temple with them also underscores the fact that he was completely healed for to enter the Temple one had to ascend stairs (cf "going up" in Acts 3:1+) - See the picture of remnant of the Stairs of Ascent discovered by archaeologist Benjamin Mazar, to the entrance of the Temple Courtyard. Pilgrims coming to make sacrifices at the Herodian Temple would have entered and exited by this stairway. With them - Luke uses the preposition sun/syn for with, not the preposition meta. The former speaks of a more intimate association and certainly fits with the fact that in Acts 3:11 Luke describes him as clinging to Peter and John. Walking and leaping and praising God - Imagine the reaction of the orthodox Jews who had come from afternoon prayer! He is healed physically and spiritually and if not completely clear on the Gospel he was clinging the Peter who was about to give a clear proclamation in his second sermon in Acts 3:12-26. In addition to preparing the stage for Peter's second sermon, the miraculous healing also prepared the stage for the beginning of persecution of the church described in Acts 4:1-22! Walking (4043)(peripateo from peri = about, around + pateo = walk) means literally to walk around and 7 of the 8 uses in Acts (Acts 3:6; 3:8; 3:9; 3:12; 14:8; 14:10) describe literal waling (the lone exception being Acts 21:21 "walk according to the customs" = conduct themselves). Leaping (present tense = continually springing up) (242)(hallomai akin to halma = a leap) means to leap up, jump, spring up, to gush. "Used of quick movement by living beings like jumping." (Brown). It pictures this lame man leaping, dancing and rejoicing with leap, to dance, to rejoice much praise to God! The derivative verb is agalliao which means to leap for joy. Agalliao means to experience a state of great joy and gladness, often accompanied by verbal expression and appropriate bodily movements. The two literal uses of hallomai in Acts (Acts 3:8, 14:10) describe men lame from birth who jump up after being healed by one of the apostles (first Peter, then Paul). In John 4:14+ Jesus applies hallomai metaphorically to the picture of water bubbling up as from an underground spring. There are 3 uses in the NT and 8 in the Septuagint with 4 of these uses referring to the Holy Spirit "leaping upon" individuals (Samson in Jdg 14:6, 19+, Jdg 15:14+ and Saul in 1 Sa 10:10)! The description of "the lame (who) will leap (Lxx = hallomai) like a deer" in Isaiah 35:6+ refers to the glorious Millennium when the lame will leap and probably speaks of physical healing in that time! "Jesus' first coming gave a foretaste of that future day (Mt 12:22; Mk 7:37) as did the leaping of this blind man (Acts 3:8). Here is the text in context The wilderness and the desert will be glad, And the Arabah will rejoice and blossom; Like the crocus 2 It will blossom profusely And rejoice with rejoicing and shout of joy. The glory of Lebanon will be given to it, The majesty of Carmel and Sharon. They will see the glory of the LORD, The majesty of our God (THEY WILL SEE MESSIAH REIGNING ON EARTH). 3 Encourage the exhausted, and strengthen the feeble. 4 Say to those with anxious heart, “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you.” 5 Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. (Isa 35:1-6+) Clearly most of what Isaiah foresaw has not yet transpired, but some aspects of his prophecy have been partially fulfilled as affirmed by Jesus in Matthew declaring that the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM .(Mt 11:5, cf Luke 7:22+ ) In other words, while the fulfillment of Isaiah 35 awaits the return of Jesus and the bringing in of the Messianic Kingdom, Isaiah's prediction was partially fulfilled in Jesus' day and in the day of His apostles. The sign of a lame man leaping in Acts 3:8 clearly attests to the fact that Jesus Christ was the Messiah. Jesus was continuing to work through His apostles and that His Name was still powerful to perform the same miracles of healing that took place when He was on this earth. Indeed, these miracles in the Gospels and Acts point to the fact that the "Messianic Age" had arrived, and yet the glories of that age will not be fully realized until the Messiah Himself returns to rule and reign in righteousness for 1000 years. Maranatha Lord! Amen! Listen to Jesus' words Given these "supernatural" uses of hallomai in both the OT and the NT, it is not surprising to see Jesus use this picturesque verb in John 4:14+ describing the supernatural effects of "drinking" the "living waters," which in context means to belief in Him and reception of His Spirit. What a glorious picture of the Holy Spirit - inward, irrepressible, inexhaustible! O for a thousand tongues to sing My great Redeemer’s praise, The glories of my God and King, The triumphs of His grace. Praising (present tense = continually praising God)(134)(aineo) means to offer praise, to sing praises and in NT refers only of praise to God. Note specifically, the healed man did not praise Peter. He understood Who had healed him and believed Peter's words In the name of Jesus Christ the Nazarene--walk!" The phrase praising God is used only by Luke and is found 7x in the NT - of angels in the sky announcing Jesus' birth (Lk 2:13), of shepherds in the field on hearing the announcement of Jesus' birth (Lk 2:20), centurion after Jesus' crucifixion (Lk 23:47), of the disciples after Jesus' ascension (Lk 24:53), of the infant church in Jerusalem (Acts 2:47) and twice of this healed lame man (Acts 3:8,9). ILLUSTRATION - John Stott tells of an English Salvation Army drummer who was beating his drum so hard that the band leader had to tell him to pipe down a bit and not make so much noise. In his cockney accent the drummer replied, “God bless you, sir, since oi’ve been converted, oi’m so ’appy, oi could bust the bloomin’ drum!” (Christianity Today [6/12/81], p/ 19.) (Quoted by Steven Cole) Steven
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Vincent summarizes the OT use of servant - The term servant of Jehovah, or servant of the Lord, is applied in the Old Testament (1) to a worshipper of God, Nehemiah 1:10; Daniel 6:21; so to Abraham, Ps 105:6, 42; to Joshua, Joshua 24:29; to Job, Job 1:8. (2) To a minister or ambassador of God called to any service, Isaiah 49:6; of Nebuchadnezzar, Jeremiah 27:6; of the prophets, Amos 3:7; of Moses, Deuteronomy 34:5. (3) Peculiarly of the Messiah, Isaiah 42:1; 52:13; as God's chosen Servant for accomplishing the work of redemption. "Unless we render servant in the passages where the phrase "pais Theou" occurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant of Jehovah, who learned obedience by the things which he suffered" (Trench). (ED: What Trench is saying is that when pais is used in the Greek phrase "pais Theou" it should be translated "Servant of God" not "Son of God" as in the KJV/NKJV versions) JESUS THE NAME ABOVE ALL NAMES Now we come to the second Name Peter used for the Messiah, Jesus. Steven
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Vincent explains that theoreo "was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it -- to look inquiringly and intently." (And see the note directly below on "know" for what the Jews may have been pondering as they witnessed the lame man leaping). Know (1492)(eido) refers to a fullness of knowledge, an absolute knowledge which is without a doubt, rather than a progress in knowledge (cp ginosko). The point is the crowd knew beyond a shadow of a doubt that a miracle had transpired. How could they refute a lame man now leaping. And some, possibly many of the Jewish crowd, must have recalled the phrase in Isa 35:6+ "the lame will leap like a deer," which they knew was a description of the coming Messianic Kingdom (cf Acts 1:6+, Acts 3:21+). And the faith which comes through Him has given him this perfect health - Note the Source of the faith. What is it? If it is through Him, Jesus is the "instrument" and by implication the Father is the Source. Of course in the mystery of the Trinity all three Members are the Source. A COMPLETE CURE Perfect health (3647)(holokleria see related word holokleros from holos = whole + kleros = lot, allotment) literally describes one who has his entire allotment (in this lame man's case, his ability to walk again!) It means wholeness, completeness and here speaks of physical wholeness, integrity of parts, of soundness in all the lame man's body parts! He had complete freedom from his previous defect. Used only here in NT and not in Septuagint. The related word holokleros is used in an ethical sense in 1 Th 5:23, Jas 1:4. The related adjective is used by Josephus of a sacrifice complete in all its parts (Antiquities 3.12.2) In other words it described the "freedom from defect necessary for animals used as sacrifices." (Horton). Knowling adds "whilst the noun does not seem to be used by the strictly medical writers, ὁλόκληρος is frequently used of complete soundness of body." This word denotes the thoroughness of the restoration of the man's crippled legs. In this lame man's case holokleria means he was perfectly sound in both body and soul. NET NOTE on the faith which comes through Him - Note how this verse explains how the claim to “faith in Jesus’ Name” works and what it means. To appeal to the Name is to point to the Person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11–19). Christology and grace are emphasized here. John
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Vincent says this verb pictures "Forgiveness of sins under the figure of the erasure of hand-writing." Exaleipho was used by Thucydides of whitewashing a wall. The Septugaint uses exaleipho in David's great psalm of confession of sin... (After his sin with Bathsheba David prayed) Be gracious to me, O God, according to Thy lovingkindness. According to the greatness of Thy compassion blot out (Lxx = exaleipho) my transgressions. (Psalm 51:1. cf second use of exaleipho in Ps 51:9 "blot out all my iniquities.")
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Vincent says "The word means cooling, or reviving with fresh air." BDAG adds anapsuxis describes the "experience of relief from obligation or trouble, breathing space, relaxation, relief figuratively of the Messianic age." Thayer says anapsuxis speaks "of the Messianic blessedness to be ushered in by the return of Christ from heaven." TDNT on anapsuxis - "This word means “cooling,” “drying out,” “refreshing,” “alleviation,” “relief,” or “rest.” Abridged TDNT has a similar but not identical note to the note from the unabridged TDNT below - The only NT instance is in Acts 3:20. The “times of refreshing” are the eschatological age of salvation which comes with Israel's repentance. The context is one of admonition. To the large number of Jews already converted will be added believing Gentiles. The parousia will thus bring the perfecting of Israel. [E. SCHWEIZER, IX, 664-65] Schweizer in TDNT 9, 665-665 - In the NT the term occurs only at Acts 3:20. As the aorist of the verb and the choice of the noun kairos in the note of time show, we are not to think of mere breaks in the end-time affliction...The context makes sense only if the “times of refreshing” are the definitive age of salvation. The expression is undoubtedly apocalyptic in origin, as is the accompanying phrase “from the face of the Lord.” The reference, then, is to the eschatological redemption which is promised to Israel if it repents....what is said is simply that the times of refreshing and the redemption of all the promises will come only after a further space of time, so that there is still a chance for conversion. An essential point in Luke is that 3000, 5000 and indeed great numbers of Jews are converted, Ac. 2:41; 4:4; 5:14; 21:20. As a distinction is thus made between the authentic and the inauthentic Israel, it is also plain that Gentiles who come to faith are adopted into Israel9 and that in this sense the parousia brings the perfecting of Israel. NET NOTE on times of refreshing - The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in. David Thompson - God’s sovereign prophetic plan that included Christ’s death will also determine God’s time of refreshing and God’s time of restoration. (Acts 3:21) There are two ways to apply this. Israel may apply this nationally and we may apply this individually. One point is that Israel will repent before Jesus will come again to fulfill national things, and she will be refreshed and blessed as a nation. H. A. Ironside said when Israel finally repents she will become a means of blessing to the whole earth. This time of refreshing will come from the presence of the LORD. But this is also true for the individual. In other words, if you want a refreshing life and an abundant life that is filled with the blessings of God, it starts with changing your thinking about Jesus Christ....Peter says to these men of Israel, if you don’t change your thinking about Jesus Christ, you will weep when your Messiah returns and not rejoice. God will not send His Son back until Israel has had a national repentance. There are certain Messianic truths brought out here specifically for Israel. Now one question arises and it is this: If Israel, as a nation, had repented and believed on Jesus Christ, would He have established her Kingdom on earth? The answer is yes! (Sermon) From the presence of the Lord - The Lord Jesus Christ is always a Source of refreshing for one's soul. Presence (face)(4383) (prosopon from pros = towards + ops = eye, the part around the eye and so the face) means literally toward the eye or face. Of the face of Jesus transfigured (Mt 17:2), of His face spat in (Mt 26:67) and slapped (Mk 14:65). Most of the uses of prosopon refer to one's face ("toward the eye"). In Mt 11:10 (Lk 7:27, 9:52, 10:1) the idiom "before you face" is rendered "ahead of." Mt 16:3 Jesus acknowledges that they can "discern the appearance (face) of the sky?" To fall on one's face is to worship, to acknowledge the worth of the one before whom one falls (Mt 17:6, Lk 17:16, 24:5, Mt 26:39 = Jesus falling on His face to pray to His Father). Jesus said that the angels in heaven continually see the face of My Father Who is in heaven." (Mt 18:10). Prosopon expresses the idea of presence (Lk 2:31, Acts 2:28, 3:13, 19, Acts 5:41, 2Cor 2:10, 2Th 1:9, Rev 6:16, 12:14, 20:11 - Webster says presence = a being in company near or before the face of another, approach face to face) In Luke 9:51 Jesus "was determined to go to Jerusalem" which is more literally set or fixed His face, a Semitic (Hebrew) idiom which speaks of an unshakable resolve to do something (cp use of prosopon in Ge 31:21, Isa 50:7). To send ahead is the idiom to send "before one's face." (Mt 11:10, Mk 1:2, Lk 9:52). In Lk 9:51 to "fix one's face" speaks of determination. In Lk 9:53 "traveling toward" is more literally "his face was going." Prosopon is used figuratively to describe the face of the earth (Lk 21:35, cp "appearance" in Lk 12:56, Lxx - Ge 6:7, 7:4 = the face of the land). Lord (2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (of Roman emperors - Act 25:26). As related to Jesus, kurios describes Him as possessor of absolute authority, absolute ownership and uncontested power. He is the One to Whom the believer belongs, the One Who is the master of our lives.
Atos 3
Vincent on apokatastasis - As a technical medical term, it denotes complete restoration of health; the restoring to its place of a dislocated joint, etc. (Word Studies in the New Testament) Apokathistemi is used by Jesus in Matthew 17:11 "And He answered and said, “Elijah is coming and will restore (apokathistemi) all things." Compare a similar word paliggenesia used by Jesus in Matthew 19 And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration (paliggenesia) when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.(Mt 19:28) Comment: This is clearly the Millennial Kingdom! Some like the ESV Study Bible equate Jesus' description with the New Heaven and New Earth and skip over the glorious Messianic Kingdom. I agree with John MacArthur who equates Jesus description with Peter's description in Acts 3:21 adding "This is a reference to the earthly kingdom described in Rev 20:1-15, when believers will sit with Christ on His throne (Rev 3:21)." (MacArthur Study Bible) It is interesting that the ESV Study Bible comment on restoration of all things in Acts 3:21 states that this phrase "looks forward to when Christ will return and His Kingdom will be established on earth, and the earth itself will be renewed even beyond the more abundant and productive state it had before Adam and Eve’s fall (see note on Rom. 8:20-21)." (Bolding mine) It is interesting also that a respected commentary like Preaching the Word - Acts by R Kent Hughes has no comment on Acts 3:17-26 and also no comment on Acts 1:6, both of which have eschatological implications for the nation of Israel! Interesting! Spiros Zodhiates has an excellent discussion of apokatastasis - Occurs only in Acts 3:21 where the restitution of all things is to be understood as the day of judgment and of the consummation of the age when the Lord will return. The relative pron. hón, translated "which" in the phrase "Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began," does not refer to pántōn, "of all things." If it did, it would limit pántōn, i.e., this restoration would concern not all things, but only those things spoken by God through the mouth of His saints. The relative pron. hón in the masc. gen. pl. must, therefore, refer to the times of restoration and be taken as its attribute. An understandable translation then would be "whom [the ascended Christ] the heaven must receive until the times of restitution of all things, of which [times of restitution] God spoke by the mouth of all His holy prophets" (a.t.)....It is at that time that life will be restored to the bodies of the dead, and the image of God in man, defaced by Adam's fall, will be perfectly renewed in righteousness. This is a restoration not only of the image of God in man, but also of the recognition of God in nature and by man for all that He rightly is, a wise God who governs the affairs of men. God's power and justice will be recognized once again. He will then render to each person according to his works (2 Cor 5:10). At that time the veracity of God's predictions will be proven (2 Pe 3:3, 4). Apokatástasis may be taken as syn. with paliggenesia, regeneration, in its application (Mt 19:28). Although the believer enjoys Christ's salvation on this earth, it is not complete in view of the fact that man is still in his mortal body and the environment in which he lives has been tainted by sin. Both the body and the environment will one day be changed completely for this restoration to take place (Ro 8:23; Rev. 21:1) when a qualitatively new (kainé) heaven and earth (gé) are going to be created. (Borrow The Complete Word Study Dictionary: New Testament) Gilbrant on apokatastasis - Classical Greek - The noun apokatastasis is derived from the verb apokathistēmi, which originally meant “to bring something back to an earlier condition.” Generally it stood for “reestablishing” or “restoring” something. The verb is used, for instance, for “returning” something borrowed or of people being “restored” to health. Later, the word came to denote the “renewal of the world.” In the secular Greek the noun form apokatastasis refers to the return of lost property, the release and return of hostages, the restoration of health after sickness, the repair of a road, and the restoration of a political order. During the classical and Hellenistic periods the term acquired a technical sense in astronomical terminology where it was used in the language of cosmological speculations. Oepke contends that the word became a technical term for the completion of a cosmic cycle (“apokathistēmi,” Kittel, 1:390). The prevailing opinion among the Stoics was that the universe developed through an endless series of cosmic periods. Apokatastasis thus always signified the end of one such period and the beginning of another. Related to this understanding is the usage of the term to describe the return of constellations to their original positions (ibid.). In later Neoplatonism apokatastasis was also called upon to refer to the restoration of the soul of an individual. But this cannot easily be transferred to Biblical soteriology because the Hellenistic concept of salvation in itself stands so far from the Biblical concept that no link is possible. Septuagint Usage The noun apokatastasis does not occur in the Septuagint, but the verb form is found in a number of texts. In nonreligious contexts the word covers a wide range of meanings. But the primary meaning of the word is equivalent to the Hebrew term shûv, “to return; to bring back, restore.” The most important role played by the term is its part in messianic and eschatological expectation. Frequently apokathistēmi is associated with Israel’s expectation that it would be “restored” to its homeland (Jer 16:15; 23:8; 24:6; cf. Jer 15:19; Ezekiel 16:55; passim, the Old Testament). Jewish translators of Aramaic use apokathistēmi as an equivalent of tûv, “to return.” The noun apokatastasis occurs very infrequently in Hellenistic-Jewish documents. Philo of Alexandria used the term in connection with Israel’s deliverance from Egypt, but he also gave the word a more mystical/platonic sense by associating it with the restoration of the human soul. Josephus employed apokatastasis in describing the “return” of the Jews from the Babylonian captivity (Antiquities 11.3.8). (Complete Biblical Library) About which God spoke by the mouth of His holy prophets from ancient time - Note this clear statement that the Scripture is God's Word. In other words when the prophets spoke, God spoke. Today when you read the Word, don't do so lightly, but remember that when you read the Word, you are literally hearing the Words of God! Indeed, "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness. (2 Ti 3:16) Beloved, the restoration of Israel and all things has been foretold by the prophets, God's "mouthpieces," in the Old Testament. And just as He fulfilled His prophecies in Messiah's first coming (Acts 3:18), God will fulfill His prophecies in Messiah's Second Coming - all things will be restored! Hallelujah! What Peter is saying in essence is that the things that Peter was saying were not new revelations but had been predicted by God's prophets in the Old Testament. In fact the prophets gave many very specific descriptions of the period of restoration of all things in describing the future Messianic kingdom. Related Resources: Restoration of Israel - OT Prophecies discussed Restoration of the Fortunes of Judah and Israel Did Jesus Correct the Disciples’ View of the Kingdom?" (Bibliotheca Sacra - 151, April, 1994) - John McLean has a well done discussion The Glorious Restoration Of Israel - John Walvoord What is replacement theology / supersessionism? Will all Israel be saved in the end times? What is the Palestinian Covenant? Did God give Israel the Promised Land for all time (Deuteronomy 4:40)? Millennium 1 - summary including overview of Rev 19:11-21:3, history of how it has been interpreted Millennium 2 - events leading up to the millennium, including Great Tribulation and Chart of 70th week Millennium 3 - Click here for numerous descriptions of the time of restoration from the OT prophets His holy prophets - These were men set apart by God and for God's holy purposes. They were God's true prophets in contrast to the false prophets (pseudoprophetes) described in the Old Testament. Prophets (4396)(prophetes from próphemi = literally to tell beforehand in turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is primarily a forth-teller or one who speaks out God’s message. NET Note - What that restoration involves is already recorded in the Scriptures of the nation of Israel. Norman Giesler - What then does “the restoration of all things” mean? Peter is speaking here to the Jews and makes reference to the “restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began” (Acts 3:21). Peter said it is referring to the “covenant which God made with our [Jewish] fathers, saying to Abraham, `And in your seed all the families of the earth shall be blessed’ ” (Acts 3:25). This Abrahamic covenant was unconditional and included the promises of possessing the land of Palestine “forever” (Gen. 13:15). It is to the future fulfillment of this Abrahamic covenant that Peter refers. It is the restoration of all things to Israel, not to the salvation of all people (see also comments on Rom. 11:26–27). (When Critics Ask - Acts 3:21—Will all things be restored to God or just some things?) Steven