Acts 3:1

Now. Gr. de, a word implying a logical connection with the preceding, rather than a time element. No account is given as to the interval of time that had passed since the day of Pentecost. Presumably ch. 2:42-47 summarizes a gradual progress without any striking incident, and may cover a period of several months. It is remarkable that Luke, who lays such stress on chronological data in the Gospel (Luke 3:1; 6:1), gives so few in Acts. Evidently, the Holy Spirit, who guided his pen, did not see fit to enlighten his mind on these questions of dates.

Peter and John. This coupling of the two apostles brings the narrative of the Gospels into an interesting connection with that of the Acts. These two men had long been closely associated. They had been partners as fishermen on the Sea of Galilee (see Luke 5:10). Peter with John and James had enjoyed a confidential relationships with the Lord (see Mark 5:37; 9:2; 13:3; 14:33). Peter and John had been sent together to prepare for the Passover that Jesus wished to eat with His disciples (Luke 22:8). The night of Jesus’ trial John, being known to the household of the high priest, took Peter into the high priest’s palace (John 18:15, 16). At a later time John and Peter were to be sent to help Philip in the mission to Samaria (Acts 8:14), and with James they were to approve the work done by Paul and Barnabas among the Gentiles (Gal. 2:9). Thus their appearance here is typical of the characteristic comradeship of the two apostles, Peter and John.

Went up. Rather, “were going up.” The incident to be related occurred as the two apostles were on their way into the Temple to worship.

Into the temple. Gr. hierort, which included not only the sanctuary, but also the court and the whole complex of buildings connected with the Temple (see on Matt. 4:5). The apostles were “continually in the temple, praising and blessing God” (Luke 24:53; see Acts 2:46). The Jews converted to Christianity had no church buildings in which to meet, and it had not yet occurred to them that the services of the Temple no longer had special spiritual significance for Christians.

The hour of prayer. That is, the ninth hour, about three o’clock in the afternoon (see on ch. 2:15; see Vol. V, p. 50). This was the time of the evening sacrifice (see Josephus Antiquities xiv. 4. 3 [65]). It was known both as “the hour of prayer” and as “the time of incense” (see Luke 1:9, 10). The morning and evening sacrifices were offered with incense at the third and the ninth hours of the day (about 9:00 A.M. and 3:00 P.M.), at which times the pious prayed in the courts of the Temple. A prayer at noon seems also to have been customary, at least with some (see Ps. 55:17; see on Dan. 6:10; Acts 10:9). It is known that in the 2d century A.D. a third daily prayer took place about sunset, and this may have been customary earlier. Rabbinical writings indicate that some leeway was allowed in the exact time of these prayers. The practice of praying three times a day appears in the Christian church certainly as early as the 2d century, a practice probably carried over directly from the Jewish synagogue (Didache 8). During the early 3d century three hours of prayer were observed apparently by many Christians (see Clement of Alexandria The Stromata vii. 7).