CHAPTER 3
One day Peter and John were going up to the temple at the time of prayer— at three in the afternoon. Acts 3:1
Here we see Peter and John ministering together. They were no doubt good friends from the time they were in the fishing business on the Sea of Galilee (Lk. 5:10). Peter, John and his brother James made up the close inner-circle of Jesus’ disciples. Peter and John were involved together in the work of the Master both before (Lk. 22:8) and after the death and resurrection of Jesus (Jn. 20:3-4; Acts 8:14).
It is interesting that Peter and John were apparently keeping the set Jewish hours of prayer. These hours are reflected in several scriptures (Psa. 55:17; Dan. 6:10; Acts 10:3, 30). Barclay describes for us how the Jewish day would begin at 6 AM, and end at 6 PM. The scheduled hours of prayer were at 9 AM, 12 midday and 3 PM.1 The hours at 9 and 3 corresponded with the offering of the morning and evening sacrifices. The hour of 3 PM must have had special relevance to the disciples. It was the hour that Jesus hung on the cross and finally said “It is finished!” 2
To some, it is a puzzling thing that the Galilean disciples ended up living in Jerusalem rather than making the base of early Christianity in the Galilee. Even the earliest Pauline letters seem to focus the church in Jerusalem rather than the Galilee.3 Jesus had told them to wait in Jerusalem and no doubt they were aware of scriptures like Psalm 50:2 and Isaiah 2:3, which picture Jerusalem and Zion as the source of God’s blessings. In 1:8, he had also told them that the gospel was go out from Jerusalem to the world.
“Now a man who was lame from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts. When he saw Peter and John about to enter, he asked them for money” (3:2-3). The early evangelist William Godbey says, “He is the best-known man in the kingdom. All of the people come to the temple and at the same time pass through this gate. Hence they all get acquainted with him.” 4 We are told that this man was lame from his birth and that he was over forty years old (4:22). He had to be carried by relatives or friends each day to the temple gate. No doubt, this was a choice place to do his begging since most worshippers were likely in a benevolent frame of mind. Israelites were actually commanded to give liberally to the needy in such cases (Deut. 15:7-8).
The lame man was placed near the Beautiful Gate of the temple. Scholars are pretty much of the opinion that this was the Nicanor Gate. It was located in the Court of the Women on the east side and it faced the gate leading into the sanctuary. The First Century Jewish historian Josephus describes this gate, “which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. Each gate had two doors, whose height was severally thirty cubits…” (Josephus, Wars, Book V, Chap. V, Sec 3).
This would mean that the gate was about seventy-five feet (23 m.) high.
Let us consider this poor man. The Venerable Bede compares him to the nation of Israel saying: “The beautiful gate of the temple is the Lord. Whoever enters through him will be saved. Enfeebled Israel, being unable to walk to this gate, was brought there by the words of the law and the prophets, so that they might request help from those who were entering into the interior places of the wisdom of the faith which they were to hear.” 5
“Peter looked straight at him, as did John. Then Peter said, ‘Look at us!’ So the man gave them his attention, expecting to get something from them” (3:4-5). Clearly the Holy Spirit had focused the attention of Peter and John on this man, therefore they had faith that this man would be healed. No doubt, the man had prayed to be healed many times and others probably had hoped and prayed, but nothing happened. Arator once said that when hope withholds one thing it has better things in store.6 The poor man was looking for temporal treasure but he was about to receive eternal treasure.
THE LAME MAN’S MIRACLE
Then Peter said, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.” Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. Acts 3:6-7
There is an old story that Thomas Aquinas, the great theologian, once visited Pope Innocent II as he was in the act of counting church money. The Pope said to him, “You see, Thomas, the church can no longer say, ‘Silver and gold have I none.’” Thomas is said to have replied to him, “True, holy father, neither can she now say, ‘Rise and walk.’” 7
Some commentators have wondered why Jesus had not healed this poor man before. Undoubtedly, he was there begging when Jesus ministered in the temple on those several occasions. There are perhaps a number of reasons why Jesus did not heal him. In Ecclesiastes 3:1 we read: “There is a time for everything, and a season for every activity under the heavens…” Jesus no doubt knew that there was a time for this man to be healed, a time when his miraculous healing would sweep thousands into the kingdom.
Peter speaks here with great authority given by the Holy Spirit. He knew what he had through the Lord and he knew he had the authority to give it away to the one in need. He was careful to say that this healing power was in the name of Jesus and not in his own name. We note how the apostles were always cautions not to take the glory to themselves but to give it all to the Lord.
It is interesting that Peter did not just give a command to walk but he reached down and lifted the poor man up. No doubt, he had seen Jesus do similar things. In fact, Jesus had done this to Peter’s own mother-in-law (Mk. 1:31) and to the little daughter of Jairus (Mk. 5:41). As Peter lifted the man, his ankle bones were strengthened. It took Doctor Luke to catch the importance of his ankle-bones being strengthened. This is a medical observation regarding the ankle and the word is found in no other place.8 Also, the expression “became strong” is the Greek estereoo, from which we derive our word for “steroids.” 9
“He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God” (3:8). This passage is literally saturated with Old Testament prophetic pictures. First of all we are reminded of Isaiah 35:6, “Then will the lame leap like a deer, and the mute tongue shout for joy…” We are reminded also of Isaiah 52:2, “Shake off your dust; rise up, sit enthroned, Jerusalem…” Barnes reminds us of some things about people who are lame from birth. He says that the art of walking is something people acquire with long practice. They begin as a child and gradually perfect the art.10 This man, being born lame, had mastered no such art and yet we see him walking and even leaping. This is simply another great miracle in itself.
“When all the people saw him walking and praising God, they recognized him as the same man who used to sit begging at the temple gate called Beautiful, and they were filled with wonder and amazement at what had happened to him” (3:9-10). We cannot even imagine the excitement which ran like electricity through the Temple Mount. Virtually everyone knew about this man. They had observed this cripple for years but now he was walking and jumping up and down. He was creating quite a scene. It was Incredible! The people were amazed and they wondered about this strange event. Wonder and amazement seem to be characteristic features when New Testament miracles are done (e.g. Lk. 4:36; 5:9, 26; 7:16).11 It was likely that few people would ever forget this hour of prayer at the temple.
PETER’S SERMON TO THE ONLOOKERS
While the man held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade. Acts 3:11
The healed man held on to his benefactors, but probably not because he was weak or could not continue standing. His clutching may have been much akin to that of Mary Magdalene as she held to the risen Christ (Jn. 20:16-17).12 It was a certain exhilaration, fascination, gratitude and wonder that would not allow him to be separated from them.
The crowds came running from everywhere to see this miraculous occurrence. They were astonished and continued to stare in amazement at Peter and John. All this part of the miracle took place just outside the temple area on the eastern side of the temple court. It was a place called Solomon’s Colonnade. This covered portico ran the length of the eastern side of the outer court. It was erected with marble columns and covered at the top with cedar.13 It provided shade for the people as the mid-morning sun beamed down upon them. We know today through archaeological discoveries that there was a similar portico running all along the southern end of the outer court. Jesus seems to have made use of these areas in his teaching (Jn. 10:23).
“When Peter saw this, he said to them: ‘Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk?’” (3:12). Marshall, says, “Peter was too keen an evangelist to let a valuable opportunity slip.” 14 His first act is to direct the attention of the crowds away from himself and John and towards Jesus. Such a thing is not always the case with modern-day faith healers. They often direct the attention to themselves. Trapp pinpoints the thinking of too many moderns as he says, “We are ready to pay our rent to a wrong landlord.” 15
“The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go” (3:13). Peter cleverly connects this miracle to the patriarchs and to Israel.16 He certainly connects this miracle to Jesus whom he calls the servant.
It would be good for us to understand a few things about the servant as he is mentioned in the so-called “Servant Songs” of Isaiah. The Servant Songs are first introduced in Isaiah 41:8, after an opening burst of Messianic glory in Isaiah 40. This unique section of scripture continues on at least through Isaiah, chapter 61.
These passages are puzzling and it is at first difficult to identify the servant. First, Israel is clearly named as the servant (Isa. 41:8), whose task it is to be a light to the nations. It is immediately evident that this servant has failed God (Isa. 42:19). This pattern of failure of the servant is seen throughout chapters 41-44. It is finally in 49:1-13, that the prophet switches from failing Israel to the servant who will not fail or be discouraged. It is really too small a thing for him to rescue failing Israel (v.6). He will be a light to the Gentiles as well and bring God’s salvation to the ends of the earth (v. 6b). We see these themes emphasized by Mary in her song (Lk. 1:54) and in the statements of Simeon (Lk. 2:30-32).17
Clearly the servant was to redeem Israel. However, quite unknown to Israel then and now, the servant was to suffer greatly in the process. The servant would suffer and die for the sins of the people (Isa. 53:5). He would be led like a lamb to the slaughter (v.7). Surprisingly we see that all this was in the Lord’s will (v.10).
With this picture in mind, Peter comes down hard on his listeners. Barclay says, “The early preachers always stressed the basic fact that the crucifixion was the greatest crime in human history.” 18 In fact, Peter conducts himself almost as a prosecuting attorney. He pulls no punches and names the people listening as the guilty parties. They were aware of Jesus’ holy life and his miracles, yet they stood by while their leaders put him to death. Even the Roman governor, Pilate, knew there was no guilt in him and was determined to let him go.
“You disowned the Holy and Righteous One and asked that a murderer be released to you” (3:14). Many in the crowd listening to Peter had probably participated in the mob scene that cried out before Pilate, “Crucify him! Crucify him!” Pett comments: “The contrast is almost unbelievable. The One who was the Source, Author, Originator, Provider, Sustainer and Revealer of Life, who came offering it to all men, ready to be their Guide…leading them through to eternal life, was taken by them and killed. They were seeking to destroy the core of life itself.” 19
Not only did they murder the Holy and Innocent One but they demanded a murderer to be released in his place. Utley gasps, “It is so ironic that Barabbas was guilty of the exact crime they accused Jesus of—sedition (cf. Lk. 23:18-19, 23-25).” 20
“You killed the author of life, but God raised him from the dead. We are witnesses of this” (3:15). Peter was showing them the bloodstains on their own hands. They were murderers, guilty of the greatest crime on earth— deicide. They had killed the author of life. The word describing him is the Greek archēgon (cf. Acts 5:31; Heb. 2:10; 12:2). This word is variously translated as Prince (NAS), Author (NRS) Pioneer (Moffatt). He was the Pioneer who would lead the human race through death and into eternal life. Yet, he was murdered by their own hands. Peter has presented an airtight case against them. Very likely he and John had even heard their cries, “Crucify him!” They were also witnesses of his resurrection. Peter never departed from preaching Christ crucified and raised from the dead. The disciples were witnesses to both. Stott says of his preaching: “…The most remarkable feature of Peter’s second sermon, as of his first, is its Christ-centeredness.” 21
“By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see” (3:16). Now Peter is letting up on the pressure. He is now beginning to take the place of a defense attorney and is beginning to point to a solution to their awful problem. The man standing before them had been healed by faith in Jesus. It was certainly the faith of Peter and John but it might have been faith in some degree of the man being healed. In the last analysis, it was faith supplied by the Lord (Eph. 2:8). They could not deny that the man was gloriously healed. He had “perfect soundness (Gk. holoklērian). He was perfect, complete, and whole.”22 The same kind of faith that had delivered him could now deliver them. They had only to repent and believe in Jesus.
TURNING TO GOD
Now, fellow Israelites, I know that you acted in ignorance, as did your leaders. Acts 3:17
Barnes says, “This verse is a remarkable instance of tenderness in appealing to sinners… Luke 23:34; ‘Father, forgive them, for they know not what they do.’” 23 In Israel, willful sins were a far more difficult problem than sins of ignorance (Num. 15:22-29; 30-31).24 The Old Testament does not speak of forgiveness for haughty and willful sins. The people were ignorant of who Jesus really was and so were their leaders.
“But this is how God fulfilled what he had foretold through all the prophets, saying that his Messiah would suffer” (3:18). As we have mentioned, Israel was then, and still is oblivious to a suffering Messiah. Yet, it was the plan of God through the Bible (Isa. 53).
We might clarify this in saying that the scripture did not speak of a suffering Messiah but it certainly did speak of a suffering servant.25
“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you— even Jesus” (3:19-20). Peter commands them to repent, just has he had done previously in 2:38. The Greek word for repent is metanoēsate, and it means to turn around or to turn to God.26 This word reflects a total change of course in life. It is a turn from sin and a turn to God. As a result of such a drastic turn, their sins will be wiped out.
Barclay gives us some insight as to how sins could be wiped out. He says, “Ancient writing was upon papyrus and the ink had no acid in it. It therefore did not bite into the papyrus like modern ink, but simply lay on top of it. To erase the writing a man simply wiped it away with a wet sponge; so God wipes out the sin of the forgiven man.” 27 Bruce says, “There is the proclamation of a divine amnesty, offering a free pardon to all who took part in Jesus’ death, if only they acknowledge their error, confess their sin, and turn to God in repentance.” 28 When sins are wiped away then and only then will times of refreshing come. This refreshing will come as Jesus is sent into each heart as he was promised in ages past.
TIMES OF RESTORATION
Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. Acts 3:21
Peter is saying simply that Christ must remain in heaven until the time when everything is restored. This verse stands against some modern theological ideas that Jesus will make a secret appearance to earth, prior to the tribulation and the end of the age. This verse gives us proof against another view, that all things will be reconciled. Origen (185-254), one of the most brilliant of the church fathers, believed that all things, including all souls and even including the devil himself, will be reconciled in the end.29 We should carefully note what this verse says, that God will restore everything promised by the prophets. The prophets never spoke of judged and condemned sinners being restored and they certainly never spoke of the devil being restored in the last days.
The Greek word for this restoration is apokatastaseōs and it speaks of the eschatological restoration or regeneration. All nature will be regenerated and liberated from decay (Rom. 8:19ff.) and all that the prophets spoke of will be restored and perfected.30 It seems clear that Israel also will be completely restored in this blessed day (cf. Isa. 40:9-11; Jer. 16:15; 24:6; Ezek.16:55; 37:21; Hos. 11:9-11; Amos 9:11-15). Marshall says, “This is a unique phrase which commentators generally take to refer to the final era of salvation.” 31 Marshall also adds, “the coming of the ‘messianic age’ or the future kingdom of God, for which the Jews longed, was dependent upon their acceptance of Jesus as the Messiah.” 32
“For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you’” (3:22). Moses was a very popular figure for the Jewish people in the First Century. In fact, “The expectation of a Moses-like figure in the end time was common in Judaism…” 33 Unfortunately, the people of Israel had stood against Moses throughout their wilderness journey and they were still standing against what he taught about the Messiah (cf. Deut. 18:15, 18-19).
“‘Anyone who does not listen to him will be completely cut off from their people’” (3:23). This idea seems to come from Leviticus 23:29. Barnes says, “…The usual mode of punishing such offences was by cutting the offender off from among the people, Exodus 30:33; Exodus 12:15; Exodus 9:15; Numbers 15:31; Numbers 19:13; Leviticus 7:20-21, Leviticus 7:25, Leviticus 7:27, etc.” 34 This could involve excommunication (a horrible thought for ancients) or even death.
WORD OF THE PROPHETS
Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days. Acts 3:24.
Marshall says, “The whole of the Old Testament could thus be seen to bear witness to Jesus and the setting up of the church. For all the prophets were concerned with eschatological events and not simply with what was to happen in their own time. This was the accepted understanding of the prophets in the New Testament times…” 35
“And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed’” (3:25). Long ago God had promised to Abraham that he would be the father of many nations (Gen. 17:4) and that through him all nations of the earth would be blessed (Gen. 12:3; cf. Gal. 3:16). The true blessing to all nations would be the raising up of the servant, Jesus.36 Bede says, “Christ indeed is the offspring of Abraham, and through faith in his name a blessing is promised to all the families of the earth, namely Jews and Gentiles.” 37
“When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways” (3:26). Once again Peter emphasizes the key importance of the servant of the Lord, whom we know as Jesus. At his coming he was to bless Israel first of all and then he was to later bless the Gentiles. We clearly see this pattern in the ministry of Jesus. He instructed his disciples in these words: “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel” (Matt. 10:5-6). When he was rejected by Israel he then began a rather lengthy visit to the Phoenician cities of Tyre and Sidon, and after that to the region of Decapolis. (Mk. 7:24 – 8:10) These were Gentile areas. We see Paul throughout his mission going first to the Jews and afterward to the Gentiles (Acts 13:46; 18:6; Rom. 1:16; 2:9-10). In truth, it was not Israel who became a light to the nations but the Messiah himself.