15<\/strong>. the Prince of life<\/em> ] The same word applied to Jesus (Heb 12:2<\/span>) is rendered “ author<\/em> and finisher of our faith,” and in the same epistle (Act 2:10<\/span>) “the captain<\/em> 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<\/span>), but the other sense, that “in him was life” (Joh 1:4<\/span>), is also embraced in the word.<\/p>\n whom God hath raised<\/em> ] Better, whom God<\/em> raised<\/strong>, i.e. once for all.<\/p>\n whereof we are witnesses<\/em> ] The relative is here better referred to Christ, “ of whom<\/em> 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<\/span>, where Matthias was chosen to be such a witness.<\/p>\n And killed the Prince of life – <\/B>The word rendered prince denotes properly a military leader or commander. Hence, in Heb 2:10<\/span>, 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<\/span>, Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel, etc. In Heb 12:2<\/span> 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<\/span>, In him was life. Compare Joh 5:26<\/span>; 1Jo 5:11<\/span>; 1Co 15:45<\/span>. 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<\/span>; Mar 15:7<\/span>, 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.<\/P> Whom God hath raised … – <\/B>Act 2:24<\/B><\/span>, Act 2:32<\/span>.<\/P> <\/p>\n Verse 15<\/span>. And killed the Prince of life<\/B><\/I>] , The author of this life<\/I>: not only implying that all life proceeds from Jesus Christ as its source<\/I>, but that the life-giving influence of that religion which they were now proclaiming came all through him. signifies a prime leader<\/I> or author<\/I>, a captain<\/I>, from , the beginning, head<\/I>, or chief<\/I>; and I lead<\/I>. In Heb 2:10<\/span>, Christ is called , the Captain of salvation<\/I>. He teaches<\/I> the doctrine of life<\/I> and salvation, leads<\/I> 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<\/I>, a destroyer<\/I> of life<\/I>, to the Author<\/I> and Procurer<\/I> of life<\/I> and immortality<\/I>!<\/P> <\/P> Whereof we are witnesses.<\/B><\/I>] 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.<\/P> <\/p>\n 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<\/span>. 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. <\/P> <\/p>\n 15. killed the Prince oflife<\/B>Glorious paradox, but how piercing to the conscience ofthe auditors.<\/P><\/p>\n And killed the Prince of life<\/strong>,…. 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.<\/p>\n Whom God hath raised from the dead<\/strong>; 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.<\/p>\n Whereof we are witnesses<\/strong>; 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.<\/p>\n But the Prince of life ye killed <\/B> ( <\/SPAN><\/span>). “The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in John 1:1-18<\/span>; Col 1:14-20<\/span>; Heb 1:2<\/span>. <\/SPAN><\/span> (<\/SPAN><\/span>, beginning, <\/SPAN><\/span>, to lead) is an adjective “furnishing the first cause or occasion” in Euripides, Plato. Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher (Heb 12:2<\/span>). See also Heb 2:10<\/span>; Acts 5:31<\/span> where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done.<\/P> Whereof we are witnesses <\/B> ( <\/SPAN><\/span>). Of which fact (the resurrection) or of whom as risen, <\/SPAN><\/span> having the same form in the genitive singular for masculine or neuter. Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim. <\/P> <\/p>\n The Prince of life [ ] <\/SPAN><\/span>. 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<\/span>; Heb 12:2<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And killed the Prince of life,”<\/strong> (ton de archegon tes zoes apekteinate) “And you all killed the Author or architect of life,” the originator, architect and builder of life, Heb 12:1-2<\/span>. While the Roman soldier did the executing, the nailing of Jesus to the cross, it was the elders and religious rulers of Israel, the Jews specifically who killed the Prince of Life, the Christ of glory, 1Th 2:14-15<\/span>; Act 2:23<\/span>; Act 2:36<\/span>; Act 4:10<\/span>; Act 5:30<\/span>.<\/p>\n 2) “Whom God hath raised from the dead;<\/strong> (hon ho theos egeiren ek nekron) “Whom God raised out from among dead corpses,” out from the physical death and burial that He had experienced, Act 2:32<\/span>; Act 4:10<\/span>; Act 10:40<\/span>; Act 13:39<\/span>; Rom 8:11<\/span>.<\/p>\n 3) “Whereof we are witnesses,”<\/strong> (hou heoneis martures esmen) “Of which resurrection we are (all) witnesses,” Act 1:8<\/span>; Act 5:32<\/span>; 1Co 15:1-7<\/span>; Act 10:39-43<\/span>; Joh 15:27<\/span>.<\/p>\n (15) And killed the Prince of life.<\/strong>The word translated Prince is applied to Christ here and in Act. 5:31<\/span>. In Heb. 2:10<\/span> we meet with it in the Captain<\/em> of their salvation; in Heb. 12:2<\/span>, in the Author<\/em> and Finisher of our faith. Its primary meaning, like that of prince (princeps<\/em>), <\/em>is one who takes the leadwho 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<\/span>; Num. 24:17<\/span>).<\/p>\n Whereof we are witnesses.<\/strong>St. Peter falls back, as in Act. 2:32<\/span> (where see Note), on this attestation to the one central fact.<\/p>\n 15<\/strong>. <\/strong> Prince<\/strong> Compounded of ‘ , beginning, <\/em> or origin, <\/em> and , to lead; <\/em> 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<\/span>, “Captain of our salvation.” This last meaning designates Jesus as leading his followers in the way of life. <\/p>\n Witnesses<\/strong> Notes on Act 2:32<\/span> and Luk 1:2<\/span>. And the miracle just performed rendered its performers conclusive witnesses <\/em> of the resurrection miracle; doubly so from the fact of Christ’s real authorship of the miracle, affirmed next verse.<\/p>\n Act 3:15<\/span><\/em><\/strong>. <\/strong>Killed the Prince of life,<\/em><\/strong><\/strong> Even him to whom the Father had given to have life in himself, <\/em>Joh 5:26<\/span> and whom he had empowered to give eternal life to those who believed in him. There is a peculiar beauty and energy in the contrast between their killing the prince of life, and their interceding for a murderer, a destroyer of life. <\/em>The Jews had the testimony of the prophets,the prediction of Christ himself,the evidence of the Roman soldiers, of his body’s being no where to be found; of the women, the disciples and apostles to whom he had appeared, many of whom bore witness before the Sanhedrim to his resurrection; and who, having just now wrought a miracle upon a lame man, declare that they had done it in the name of Jesus of Nazareth, whom, <\/em>say they, you have crucified, but God hath raised from the dead. <\/em>This surely was evidence sufficient to convince any reasonable and unprejudiced person, and consequently to acquit our Lord of the promise of giving that evil generation sufficient proofs of his being risen from the dead. <\/p>\n 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 15. And killed<\/strong> ] Wherein they were but our workmen, Zec 12:10<\/span> . <\/p>\n Act 3:15<\/span> . : again the words stand in marked contrast not only to but also to ; magnificum antitheton, Bengel. The word is rendered “Author” in the margin of R.V. (Vulgate, auctorem<\/em> ) but “Prince” in the text and so in Act 5:31<\/span> (Vulg., principem<\/em> ). In the two other passages in which the word occurs in the N.T., viz.<\/em> , Heb 2:10<\/span> ; Heb 12:2<\/span> , R.V. renders “Author,” “the author of their salvation,” “the author and perfecter of our faith,” margin “captain” (Vulgate, auctorem<\/em> ); see Westcott, Hebrews<\/em> , pp. 49, 395. Christ is both the Prince of life and the Source ( auctor<\/em> ) of life: “Vitam aliis dat Christus, opp [142] qui adimit” (Blass). Grimm and others draw a distinction between the meaning attaching to the word here and in Act 5:31<\/span> . 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<\/span> , Jdt 14:2 ), or the chief of a family or tribe (R.V. renders it “every one a prince” in Num 13:2<\/span> , but in the next verse “heads of the children of Israel”), it is also used to signify the author, or beginner, the source, cf.<\/em> 1Ma 9:61 ; 1Ma 10:47 , Mic 1:13<\/span> (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<\/em> , 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<\/em> , for the first cause, author, so God , 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.<\/em> , combined ( antesignanus et auctor<\/em> ), Polyb., i., 66, 10; Hdian., ii., 6, 22, and as Alford points out in Heb 2:10<\/span> , this later usage throws a light upon its meaning in Act 3:15<\/span> , cf.<\/em> Chrys. on Heb 2:10<\/span> , . 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<\/span> , 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.<\/em> , 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 , 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.<\/em> 1Jn 3:15<\/span> . In Joh 10:31<\/span> . in its rendering “Prince” of kingly dignity may be compared with the use of the word in Thuc., i., 132, sch., Agam.<\/em> , 259. Rendall sees in the expression both here and Act 5:31<\/span> 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<\/span> , he compares Mat 1:21<\/span> . Such associations may be included in St. Peter’s words, but they seem much more applicable to Act 5:31<\/span> . In modern Greek the word = leader, in the ordinary sense, Kennedy, Sources of N. T. Greek<\/em> , p. 153; see Grimm, sub v<\/em> . may refer to , cf.<\/em> Act 1:8<\/span> , Act 13:31<\/span> , or to the fact of the Resurrection, cf.<\/em> Act 2:32<\/span> , Act 5:32<\/span> , Act 10:39<\/span> . R.V. reads “of whom” in the margin.<\/p>\n [142] opposite, opposition.<\/p>\n Prince. Greek. archegos = leader; one who stands at the head or beginning; arche) of a list, or rank. Here, Act 5:31. Heb 2:10; Heb 12:2. <\/p>\n life. Greek. zoe. App-170. <\/p>\n from the dead. Greek. ek nekron. App-139.<\/p>\n witnesses. Greek. martur. See note on Act 1:8. <\/p>\n Act 3:15. , of whom) viz. God. See ch. Act 2:32, note.-, witnesses) They had acted the part of witnesses, in Act 3:6, with which comp. Act 3:16.<\/p>\n Prince: or, Author, Joh 1:4, Joh 4:10, Joh 4:14, Joh 5:26, Joh 10:28, Joh 11:25, Joh 11:26, Joh 14:6, Joh 17:2, Rom 8:1, Rom 8:2, 1Co 15:45, Col 3:3, Col 3:4, Heb 2:10, Heb 5:9, 1Jo 5:11, 1Jo 5:12, 1Jo 5:20, Rev 21:6, Rev 22:1, Rev 22:17 <\/p>\n whom: Act 2:24, Act 2:32, Mat 28:2-5, Eph 1:20 <\/p>\n whereof: Act 1:22, Act 2:32, Act 10:40, Act 10:41, Act 13:30-32 <\/p>\n Reciprocal: Lev 3:2 – kill it Psa 16:10 – my Psa 118:23 – the Lord’s doing Dan 9:25 – the Prince Mat 10:1 – he gave Mat 12:32 – whosoever Mat 17:12 – Likewise Mat 21:39 – slew Mat 27:20 – should Luk 2:34 – and rising Luk 13:34 – and ye Luk 19:14 – General Luk 20:14 – let Luk 24:48 – General Joh 2:19 – I will Joh 10:18 – but Joh 14:1 – ye Joh 15:27 – ye also Act 1:8 – and ye Act 3:26 – having Act 4:20 – the things Act 4:33 – with Act 5:28 – intend Act 5:31 – a Prince Act 7:52 – of whom Act 10:39 – we are Act 13:31 – who Act 17:31 – in that Rom 1:4 – the Son Gal 1:1 – raised 1Th 1:10 – whom 1Th 2:15 – killed Heb 2:4 – God Heb 13:20 – brought Jam 5:6 – have 1Pe 1:21 – that raised 1Pe 5:1 – and a 1Jo 1:2 – and bear Rev 11:3 – witnesses<\/p>\n 5<\/p>\n Act 3:15. The Jews could not lawfully put any man to death, and did not personally put Jesus on the cross. But Peter told them they had killed Him, and it was because they were the ones who caused it to be done. Prince is from a word that means the author or leader in an important movement. That is true of Christ as announced by John, “In him was life, and the life was the light of men” (Joh 1:4). The apostles almost invariably mentioned the resurrection of Jesus when ever they told of his death. Many persons have been killed by the people who were objectionable to them for some reason, but none of them ever lived again until the event of Christ. He not only came back to life, but God did the raising of him, thereby defeating the plans of the Jews who pretended to believe in Him, while disbelieving in his Son. Peter was not relating this to the multitude on some mere hearsay, but declared we are witnesses.<\/p>\n Act 3:15. The Prince of life. Life here, in its highest sense, is intendedeternal life (see Joh 1:4; Joh 5:26; Joh 2:25); but it includes also physical life. Alford even suggests the possibility that the words may contain an allusion to the great miracle [the raising of Lazarus], which was the immediate cause of the enmity of the rulers to Jesus.<\/p>\n Whereof we are witnesses. After an unfolding of the marvellous connection between the sacred Israelitic prophecies and the Life and Passion of Jesus of Nazareth, when the apostles came to speak of the resurrection and of the risen glorified Jesus, they would constantly say here simply, grandly (einfach grossartig (Meyer)), and of this we are witnesses, for we have seen Him risen.<\/p>\n See notes on verse 11<\/p>\n 15. And you slew the Prince of Life. Here is a beautiful allusion to our Saviors royalty. He is not only our wonderful Savior and perfect Sanctifier, but our glorious coming King.<\/p>\n 3:15 And killed the Prince {c} of life, whom God hath raised from the dead; whereof we are witnesses.<\/p>\n (c) Who has life in himself, and gives life to others.<\/p>\n And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Acts 3:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-26970","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26970","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=26970"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26970\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26970"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26970"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26970"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"