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probable that the man had heard of him by this long practice. Children learn slowly. Casper name; and it was important that he should un- Hauser, lately discovered in one of the cities of derstand that it was by the authority of him who Germany, who had been confined in prison from had been crucified as an impostor. Rise and a child, was unable to walk in an easy way when || walk. To do this would be evidence of signal released, but stumbled in a very awkward manpower. It is remarkable that in cases like this, uer. (See his Life.) When, therefore, this man rere commanded to do the
at once. I was able at once to walk, it was clear proof of a See similar cases in John v. 8; Matt. ix. 6; miracle. Praising God.-- This was the natural xii. 13. It would have been easy to allege that and appropriate expression of his feelings on this they had no power, that they were lame, or sick, occasion. His heart would be full; and he could or palsied, and could do nothing until God have no doubt that this blessing had come from should give them strength. But the command God alone. It is remarkable that he did not was to do the thing; nor did the Saviour or the even express his gratitude to Peter and John. apostles stop to convince them that they could do They had not pretended to restore him in their nothing. They did not doubt that if it were own name; and he would feel that man could not done they would ascribe the power to God. do it. It is remarkable that he praised God Precisely like this is the condition of the sinner. | without being taught or entreated to do it. It God commands him to do the thing; to repent, | was instinctive-the natural feeling of the heart. and believe, and lead a holy life. It is not merely | So a sinner. His first feelings, when renewed, to attempt to do it; to make use of means; or will be to ascribe the praise to God. Whule he to wait on him; but it is actually to repent and may and will feel regard for the ministry by believe the gospel. Where he may obtain power / whose instrumentality he has received the bless. to do it is another question. It is easy for him ing, yet his main expression of gratitude will be to involve himself in difficulty, as it would have to God. And this he will do instinctively; he been in these cases. But the command of God | needs no prompter; he knows that no power of is positive and must be obeyed. If not obeyed. | man is equal to the work of converting the soul, 1 men must perish ; just as this man would have and will rejoice, and give all the praise to the lo been always lame if he had put forth no effort of God of grace. his own. When done, a convicted sinner will do just as this man did, instinctively give all the
VER. 9. And all the people saw him walking praise to God. (Ver. 8.)
and praising God:
10. And they knew that it was he which VER. 7. And he took him by the right hand,
sat for alms at the Beautiful gate of the temand lifted him up: and immediately his feet
ple: and they were filled with wonder and and ankle-bones received strength.
amazement at that which had happened unto And he took him.-He took hold of his hand.
him, To take hold of the hand in such a case was an offer of aid, an indication that Peter was sincere,
And all the people, &c.—The people who had !! and was an inducement to him to make an effort. been accustomed to see him sit in a public place. This may be employed as a beautiful illustration | And they knew, &c.—In this they could not be of the manner of God when he commands men deceived; they had seen him a long time, and to repent and believe. He does not leave them now they saw the same man expressing his praise alone ; he extends help, and aids their efforts. If | to God for complete recovery. The particulars they tremble, and feel that they are weak, and in this miracle are the following; and they are needy, and helpless, his hand is stretched out, as far as possible from any appearance of impos- 1. and his power exerted to impart strength and ture. 1. The man had been afflicted from a grace. His feet and ankle-bones.—The fact that
child. This was known to all the people. At , strength was immediately imparted; that the this time he was forty years of age. (Chap. iv. feet, long lame, were now made strong, was a
22.) 2. He was not an impostor. If he had full and clear proof of miraculous power.
pretended lameness, it is wonderful that he had
not been detected before, and not have been sufVER. 8. And he, leaping d up, stood, and walk
fered to occupy a place thus in the temple. 3.
The apostles had no agency in placing him there. ed, and entered with them into the temple,
They had not seen him before. There was į walking, and leaping, and praising God.
manifestly no collusion or agreement with him to d Isa. xxxv. 6.
attempt to impose on the people. 4. The man
himself was convinced of the miracle ; and did And he, leaping up. This was a natural ex- | not doubt that the power by which he had been pression of joy; and it was a striking fulfilment , healed was of God. 5. The people were conof the prophecy in Isa, xxxv. 6, “ Then shall | vinced of the same thing. They saw the effects: the lame man leap as an hart." The account | they had known him well; they had had every here given is one that is perfectly natural. The opportunity to know that he was diseased ; and man would be filled with joy, and would express | they were now satisfied that he was restored. it in this manner. He had been lame from a There was no possibility of deception in the case. child: he had never walked; and there was | It was not merely the friends of Jesus that saw more in the miracle than merely giving strength. | this; not those who had an interest in the mira. The act of walking is one that is acquired by cle, but those who had been his enemies, and
who had just before been engaged in putting him any medicine, we had done this. Or holiness.to death. Let this miracle be compared, in these Piety. As if God had bestowed this on us on particulars, with those pretended miracles which account of our personal and eminent piety. It have been affirmed to have been wrought in de- | may be remarked, that here was ample opportufence of other systems of religion, and it will be nity for them to establish a reputation of their seen at once that here is every appearance of sin- own. The people were disposed to pay them cerity, honesty, and truth; and in them every honours; they might at once have laid claim to mark of deception, fraud, and imposition. (See vast authority over them; but they refused all Paley's Evidences of Christianity, Proposition such personal honours, and ascribed all to the ii. chap. ii.)
Lord Jesus. Whatever success may attend the
ministers of the gospel; or however much the Ver. 11. And, as the lame man which was
world may be disposed to do them honour; they
should disclaim all power in themselves, and healed held Peter and John, all the people ran ascribe it to the Lord Jesus Christ. It is not by together unto them, in the porche that is call the talents or personal holiness of ministers, ed Solomon's, greatly wondering.
valuable as these are, that men are saved; it is
only by the power of God, designed to honour e John x. 23. Chap. v. 12.
his Son. See 2 Cor. iii. 5. 6.
Held Peter and John.—The word “held” means
Ver. 13. The God 8 of Abraham, and of Isaac, he adhered to them; he joined himself to them ; he was desirous of remaining with them, and
and of Jacob, the God of our fathers, ' hath participating with them. All the people, &c. glorified' his Son Jesus; whom ye delivered Excited by curiosity, they came together. The up, and denied) him in the presence of Pilate, fact of the cure, and the conduct of the man,
when hek was determined to let him go. would soon draw together a crowd, and thus furnish a favourable opportunity for preaching to
9 Matt. xxii. 32. h Chap. v. 30, 31. i John xvii. 1. them
Eph. i. 20--22. Phil. ii. 9-11. Heb. ii. 9. Rev. i. 15, 18. was a covered way or passage on the east side of į John xix. 15. k Matt. xxvii. 17-25. Luke xxiii. the temple. It was distinguished for its magni- 16ficence. See the Plan and description of the temple, Notes on Matt. xxi. 12.
The God of Abraham.—He is called the God of Abraham because Abraham acknowledged
him as his God, and because God showed himVER. 12. And when Peter saw it, he answered self to be his friend. Comp. Matt. xxii. 32. unto the people, Ye men of Israel, why mar
Exod. iii. 6, 15. Gen. xxviii. 13; xxvi. 24. It
was important to show that it was the same God vel ye at this ? or why look ye so earnestly on
who had done this that had been acknowledged us, as though by our own power or holiness
by their fathers; and that they were not about we had made this man to walk ?
to introduce the worship of any other god. And
it was especially important, because the promise 2 Cor. iii. 5.
had been made to Abraham, that in his seed
should all the families of the earth be blessed. When Peter saw it.-Saw the people assem
(Gen. xii. 3.) Comp. Gal. iii. 16. Hath glorified. bling in such multitudes and wondering at the
-Has honoured. ! miracle. He answered.— The word "answer,"
You denied, despised, and
murdered him ; but God has exalted and honourwith us, implies that a question had been asked,
ed him. This miracle was done in the name of ! or that some subject had been proposed for con
Jesus. (Ver. 6.) It was the power of God that sideration. But the word is used in a different
had restored him; and by putting forth this sense in the Bible. It is often used when no
power God had shown that he approved the work question was asked, but when an occasion was
of his Son, and was disposed to honour him in offered for remarks, or where an opportunity
the view of men. Comp. John xvii. 1. Eph. i. was presented to make a statement. It is the
20—22. Phil. ii. 9-11. Heb. ij. 9. Rev. i. same as replying to a thing, or making a state
5-18. Ye delivered up. That is, you delivered ment in regard to some subject. (Dan. ii. 26.
him to the Romans to be put to death. See Note, Acts v. 8.) Ye men of Israel.-Jews. Comp.
chap. ii. 23. And denied him in the presence of chap. ii. 14. Why marvel ye at this - The particular thing which he intended to reprove here,
| Pilate.--Denied that he was the Messiah. Were
unwilling to own him as your long-expected was not that they wondered, for that was proper;
King. (John xix. 15.) When he was determined, but that they looked on Peter and John as if
&c.-(Matt. xxvii. 17—25. Luke xxiii. 16-23.) they had been the authors of this healing. They
Pilate was satisfied of his innocence; but he was ought to have understood it. The Jews were
weak, and timid, and irresolute, and yielded to sufficiently acquainted with miracles to interpret
their wishes. The fact that Pilate regarded him them, and to know whence they proceeded; and
as innocent was a strong aggravation of their they ought not, therefore, to ascribe them to man,
crime; they should have regarded him as innobut to inquire why they had been wrought by
cent; but they urged on his condemnation, against God. Why look ye, &c.- Why do ye fix the
the deliberate judgment of him before whom eyes with amazement on us, as though we could do this? Why not look at once to God? By
they had arraigned him; and thus showed how
obstinately they were resolved on his death. our oun pouer.-By any art of healing, or by
VER. 14. But ye denied the Holy? One and the see and know; yea, the faith which is by him
Just, and desired a murderer to be granted hath given him this perfect soundness in the unto you;
presence of you all. 1 Psa. xvi. 10. Luke i. 35. m Chap. vii. 52; xxii. 14.
And his name.— The name of Jesus is here The Holy One, &c.—See Psa. xvi. 10. Comp. | put for Jesus himself; and it is the same as sayNote, Acts ii. 27. And the Just.-The word "just" |
ing, “and he," &c. In this way the word name here denotes innocent, or one who was free from is often used by the Hebrews, especially when crime. It properly is used in reference to law,
speaking of God. (Acts i. 15; iv. 12. Eph. i. and denotes one who stands upright in the view
21. Rev. iii. 4.) It does not mean that there of the law, or who is not chargeable with crime.
was any efficacy in the mere name of Jesus that In this sense the Lord Jesus was not only per
should heal the man, but that it was done by his sonally innocent, but even before his judges he authority and power. Through faith in his name. stood unconvicted of any crime. The crime
- By means of faith in him ; that is, by the faith charged on him at first was blasphemy, (Matt.
which Peter and John had in Jesus. It does not xxvi. 65 ;) and on this charge the Sanhedrim refer to any faith that the man had himself, for had condemned him, without proof. But of this there is no evidence that he believed in him. charge Pilate would not take cognizance, and
But it was by means of the faith which the hence before him they charged him with sedi
apostles exercised in him that the miracle was tion. (Luke xxiii. 2.) Neither of these charges
wrought, and was thus a fulfilment of the declawas made out; and, of course, in the eye of the ration in Matt. xvii. 20, “ If ye have faith.... ye law he was innocent and just. It greatly aggra- | shall say to this mountain, remove hence," &c. vated their crime that they demanded his death This truth Peter repeats two or three times in still, even after it was ascertained that they could the verse to impress it more distinctly on the prove nothing against him ; thus showing that it minds of his hearers. Whom ye see and know. was mere hatred and malice that led them to There could therefore be no mistake. He was seek his death. And desired a murderer-Matt. well known to them. There was no doubt about xxvii. 21.
the truth of the miracle, (chap. iv, 16,) and the
only inquiry was in what way it had been done. VER. 15. And killed the" Prince of life, whom This Peter affirms to have been accomplished
God hath raised o from the dead; whereof p | only by the power of the Lord Jesus. Perfect we are witnesses.
soundness, olorinpiav.-This word is not used
elsewhere in the New Testament. It denotes inOr, author, John i. 4. 1 John v. 11.
tegrity of parts, freedom from any defect; and it o Matt. xxviii. 2-5. Eph. i. 20. Chap. ii. 32.
here means that the cure was perfect and entire, And killed the Prince of life.- The word ren or that he was completely restored to the use of dered “prince" denotes properly a military lead- | his limbs. In the presence of you all. --You are er or commander. Hence, in Heb. ii. 10, it is all witnesses of it, and can judge for yourselves. translated “captain ;” “ It became him......to This shows how confident the apostles were that make the captain of their salvation perfect through a real miracle had been performed. They were
ufferings.”* As a captain or commander leads willing that it should be examined ; and this is on to victory, and is said to obtain it, so the word
and is said to obtain it, so the word | conclusive proof that there was no attempt at comes to denote one who is the cause, the author, imposture. A deceiver, or one who pretended the procurer, &c. In this sense it is used, Acts to work miracles, would have been cautious of v. 31, “ Him hath God exalted to be a Prince exposing the subject to the danger of detection. and a Saviour, for to give repentance to Israel," &c. In Heb. xii. 2, it is properly rendered “au- VER. 17. And now, brethren, I wot that through thor:” “ Looking unto Jesus, the author and ignorance 9 ye did it, as did also your rulers. finisher of our faith.” The word "author,” or giv
Luke xxiii. 34. John xvi. 3. 1 Cor. ii. 8. er, would express the meaning of the word here. It also implies that he has dominion over life;
And now, brethren.— Though they had been an idea, indeed, which is essentially connected
guilty of a crime so enormous, yet Peter shows with that of his being the author of it. The
the tenderness of his heart in addressing them word "life" here is used in a large sense, as de- still as his brethren. He regarded them as of the noting all manner of life. In this sense it is used
same nation with himself, as having the same in reference to Christ in John i. 4, “In him was I hopes, and as being entitled to the same privi. life.” &c. Comp. John v. 26. 1 John v. 11. 11 leges. The expression also shows that he was Cor. xv. 45. Jesus is here called the Prince of not disposed to exalt himself as being by nature life, in contrast with him whom the Jews de- |
more holy than they. This verse is a remarkmanded in his place, Barabbas. He was a mur able instance of tenderness in appealing to sinderer, (Luke xxiii. 19; Mark xv. 7,) one who ners. It would have been easy to have reproachhad destroyed life ; and yet they demanded that
ed them for their enormous crimes; but it was he whose character it was to destroy life should be
not the way to reach the heart. He had indeed released, and the Author of life to be put to death.
stated and proved their wickedness. The object Whom God luth raised, &c.--Chap. ii. 24, 32. now was to bring them to repentance for it ; and
this was to be done by tenderness, and kindness, VER. 16. And his name, through faith in his
and love. Men are melted to contrition, not by name, hath made this man strong, whom ye reproaches, but by love. I wot.-I know; I am
well apprised of it. I know you will affirm it; speech of Peter, however, is not intended to free and I admit that it was so. Still the enormous them entirely from blame ; nor should it be deed has been done. It cannot be recalled : and pressed to show that they were innocent. It is a it cannot be innocent. It remains, therefore, that mitigating circumstance thrown in to show them you should repent of it, and seek for pardon. that there was still hope of mercy. That through ignorance, &c.-Peter does not mean to affirm that they were innocent in having put Ver. 18. But those - things which God before him to death, for he had just proved the contrary;
had showed by the mouth of all his prophets, and he immediately proceeds to exhort them to repentance ; but he means to say that their of
that Christ should suffer, he hath so fulfilled. fence was mitigated by the fact that they were
Luke xxiv. 44. Chap. xxvi. 22, 23. ignorant that he was the Messiah. The same thing the Saviour himself affirmed when dying, But those things.—To wit, those things that did Luke xxiii. 34, “ Father, forgive them, for they actually occur, pertaining to the life and death of know not what they do.” Comp. Acts xiii. 27. the Messiah. Had showed.--Had announced, or 1 Cor. ii. 8. The same thing the apostle Paul foretold. By the mouth of all his prophets.- That affirmed in relation to himself, as one of the rea is, by the prophets in general, without affirming sons why he obtained pardon from the enormous that each individual prophet had a distinct precrime of persecution. (1 Tim. i. 13.) In cases diction respecting this. The prophets taken tolike these, though crime might be mitigated, yet gether, or the prophecies as a whole, had declared it was not taken entirely away. They were guilty this. The word "all” is not unfrequently used in of demanding a man to be murdered who was this somewhat limited sense. (Mark i. 37. John declared innocent; they were urged on with un- ii. 26.) In regard to the prophecies respectin governable fury; they did it from contempt and Christ, see Note, Luke xxiv. 27. Hath so fulmalice; and the crime of murder remained, filled.--He has caused to be fulfilled in this manthough they were ignorant that he was the Mes- ner; that is, by the rejection, denisl, and wickedsiah. It is plainly implied that if they had put ness of the rulers. It has turned out to be in him to death knowing that he was the Messiah, strict accordance with the prophecy. This fact and as the Messiah, there would have been no Peter uses in exhorting them to repentance; but forgiveness. Comp. Heb. x. 26—29. Ignorance, | it is not to be regarded as an excuse for their therefore, is a circumstance which must always sins. The mere fact that all this was foretold, be taken into view in an estimate of crime. It that it was in accordance with the purposes and is at the same time true, that they had opportu- predictions of God, does not take away the guilt nity to know that he was the Messiah : but the of it, or constitute an excuse for it. In regard to mere fact that they were ignorant of it, was still this, we may remark, (1.) The prediction did not a mitigating circumstance in the estimate of their change the nature of the act. The mere fact that crime. There can be no doubt that the mass of it was foretold, or foreknown, did not change its the people had no fixed belief that he was the character. See Note, chap. ii. 23. (2.) Peter Messiah. As did also your rulers.-Comp. 1 Cor. still regarded them as guilty. He did not urge ii. 8, where the apostle says that none of the the fact that this was foreknown, as an excuse for princes of this world knew the wisdoin of the their sin, but to show them that since all this hapgospel, for had they known it, they would not pened according to the prediction and the purhave crucified the Lord of glory. It is certain pose of God, they had hope in his mercy. The that the leading Scribes and Pharisees were urged plan was, that the Messiah should die to make a on by the most ungovernable fury and rage to way for pardon ; and, therefore, they might have put Jesus to death, even when they had abundant hope in his mercy. (3.) This was a sigual inopportunity to know his true character. This stance of the power and mercy of God in overwas particularly the case with the high-priest. / ruling the wicked conduct of men to further his But yet it was true that they did not believe that purposes and plans. (4.) All the other sins of he was the Messiah. Their minds had been pre men may thus be overruled, and thus the wrath judiced. They had expected a prince and a con- | of man may be made to praise him. But, (5.) queror. All their views of the Messiah were This will constitute no excuse for the sinner. It different from the character which Jesus mani
is no part of his intention to honour God, or to fested. And though they might have known that advance his purposes ; and there is no direct tenhe was the Messiah ; though he had given abun dency in his crimes to advance his glory. The dant proof of the fact, yet it is clear that they did | direct tendency of his deeds is counteracted and not believe it. It is not credible that they would overruled ; and God brings good out of the evil. have put to death one whom they really believed | But this surely constitutes no excuse for the to be the Christ. He was the hope, the only sinner. hope of their nation; and they would not have | If it be asked why Peter insisted on this, if he dared to imbrue their hands in the blood of him did not mean that it should be regarded as an whom they really believed to be the illustrious excuse for their sin ; I reply, that it was his depersonage so long promised, and expected by sign to prove that Jesus was the Messiah, and their fathers. It was also probably true that no having proved this, he could assure them that small part of the Sanhedrim was urged on by the there was mercy. Not because they had not been zeal and fury of the chief-priests. They had not guilty; not because they deserved favour; but courage to resist them; and yet they might not because the fact that the Messiah had come was have entered heartily into this work of persecu- | an argument that any sinners might obtain mercy, tion and death. Comp. John vii. 50-53. The as he immediately proceeds to show thein.
Ver. 19. Repent' ye, therefore, and be convert- | refreshing may come,” &c. Thus Kuinoel, Gro
ed, that your sins may be · blotted out, when tius, Lightfoot, the Syriac version, &c. If used the times of refreshing " shall come from the
in this sense, it means that their repentance and
forgiveness would be the means of introducing presence of the Lord ;
peace and joy. Others have rendered it in acs Chap. ii. 38. (Isa. i. 16-20. Joel ii. 13. cordance with our translation, “when," meaning u Isa. xliii. 25.
that they might find peace in the day when Christ v Jer. xxxi. 23–25. Zeph. iii. 1420. Rev. xxi. 4.
should return to judgment; which return would Repent ye.- Note, Matt. iii. 2. Therefore. be to them a day of rest, though of terror to the Because of your sin in putting Jesus to death ; wicked. Thus Calvin, Beza, the Latin Vulgate, and because he is the Messiah, and God through Schleusner, &c. The grammatical construction him is willing to show mercy to the chief of sin will admit of either, though the former is more ners. And be converted. This expression conveys | in accordance with the usual use of the word. an idea not at all to be found in the original; it! The objection to the former is, that it is not easy conveys the idea of passivity;"be converted," as if to see how their repenting, &c. should be the they were to yield to some foreign influence that means of introducing the times of refreshing. they were now resisting. But the idea of being pas And this, also, corresponds very little with the sive in this, is not conveyed by the original word. design of Peter in this discourse. That was to The word means properly “to turn;” to return to encourage them to repentance; to adduce argia path from which one has gone astray; and then ments why they should repent; and why the to turn away from sins, or to forsake them. It might hope in his mercy. To do this, it was is a word used in a general sense to denote the needful only to assure them that they were living whole turning to God. That the form of the under the times graciously promised by God, the word here (mint pédate) does not denote pas- | times of refreshing, when pardon might be obsivity may be clearly seen by referring to the tained. The main inquiry, therefore, is, what did following places, where the same form of the Peter refer to by “the times of refreshing," and word is used: Matt. xxiv. 18. Mark xiii. 16. by “the restitution of all things?” Did he refer to Luke xvii. 31. 1 Thess. i. 9. The expression, any particular manifestation to be made then ; or therefore, would have been more appropriately to the influence of the gospel on the earth; or to rendered, “ repent, and turn, that your sins," &c. / the future state, when the Lord Jesus shall come To be converted cannot be a matter of obligation ; to judgment? The idea which I suppose Peter hut to turn to God is the duty of every sinner. | intended to convey was this; “Repent, and be The crimes of which he exhorted them to repent converted. You have been great sinners, and were those pertaining to the death of the Lord are in danger. Turn from your ways, that your Jesus, as well as all the past sins of their life. | sins may be forgiven.” But then, what encourThey were to turn from the course of wickedness agement would there be for this ? or why should in which they and the nation had been so long it be done? Answer: “You are living under the walking. That your sins, &c.—In order that your times of the gospel, the reign of the Messiah, the sins may be forgiven. Sin cannot be pardoned times of refreshing. This happy, glorious period before man repents of it. In the order of the has been long anticipated, and is to continue to work of grace, repentance must always precede the close of the world, the period including the pardon. Of course, no man can have evidence restitution of all things, and the return of Christ that his sin is pardoned until he repents. Comp. to judgment, has come; and is, therefore, the Isa. i. 16 ---20. Joel ii. 13. May be blotted out. - period when you may find mercy, and when you May be forgiven, or pardoned. The expression, should seek it, to be prepared for his return." In “to blot out sins," occurs also in Isa. xliii. 25. Psa. | this sense the passage refers to the fact that this li. I, 9. Jer. xviii. 23. Neh. iv. 5. Isa. xliv. | time, this dispensation, this economy, including 22. The expression, to blot out a name, is ap- | all this, had come, and they were living under it, plied to expunging it from a roll, or catalogue, and might and should seek for mercy. It exor list, as of an army, &c. (Exod. xxxii. 32, 33. presses, therefore, the common belief of the Jews Deut. ix. 14 ; xxv. 19; xxix. 20, &c.) The ex- | that such a time should come. Peter affirms that pression, to blot out sins, is taken from the prac the belief of such a period was well-founded-a tice of creditors charging their debtors, and when time when mercy may be obtained. That time the debt was paid, cancelling it, or wholly remov has come. The doctrine that it should come was ing the record. The word used here properly well-founded, and has been fulfilled. This was refers to the practice of writing on tables covered a reason why they should repent, and hope in the with wax, and then by inverting the stylus, or mercy of God. Peter goes on, then, to state furinstrument of writing, smoothing the wax again, ther characteristics of that period. It should inand thus removing every trace of the record. clude the restitution of all things, the return of This more entirely expresses the idea of pardon Christ to judgment, &c. And all this was an ing, than blotting does. It means wholly to re- | additional consideration why they sno
additional consideration why they should repent, move the record, the charge, and every trace of and turn from their sins, and seek for forgiveness. the account against us. In this way God forgives The meaning of the passage may, therefore, be sins. When the times, &c.-The word o wc, ren- | thus summed up: “Repent, since such times dered when," is commonly rendered “that,” and | shall come; they are clearly predicted; they denotes the final cause, or the reason why a thing were to be expected ; and you are now living is done. (Matt. ii. 23 ; v. 16, 45, &c.) By many | under them. In these times; in this dispensait has been supposed to have this sense here, and tion, also, God shall send his Son again to judge to mean “repent...... in order that the times of the world ; and all things shall be closed and