Acts 3:11-26
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LOOK FOR APPLICATION POINTS
Acts 3:11–17 (ESV)
11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s. 12 And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all. 17 “And now, brothers, I know that you acted in ignorance, as did also your rulers.
Acts 3:11–17 (ESV)
11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s.
New Testament (3:11–26—A Preaching Opportunity)
3:11. From the steps of the Beautiful Gate Peter, John and the beggar pass through the temple courts to the eastern colonnade, which supposedly remained from Solomon’s temple (see comment on Jn 10:23).
The Acts of the Apostles (a. The Author of Life (3:11–16))
11 Solomon’s Colonnade was a covered portico that ran the entire length of the eastern portion of the outer court of the temple known as the Court of the Gentiles. Jesus had taught there (Jn. 10:23), and it soon became a favoured place for all the Jerusalem Christians to meet together (Acts 5:12).
The Acts of the Apostles a. The Author of Life (3:11–16)
Luke emphasizes that the man held on to Peter and John, attaching himself enthusiastically to the men who had brought such a dramatic change into his life. Meanwhile, all the people (cf. 3:9–10 note) ran to them, astonished at what had happened (KJV ‘greatly wondering’ [ekthamboi], echoing v. 10 [thambous, ‘wonder’]).
12 And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk?
The Acts of the Apostles (a. The Author of Life (3:11–16))
12 When Peter saw this reaction, he knew it was time to deflect attention from himself and John and to identify the risen Lord as the one responsible for the healing.
The Acts of the Apostles (a. The Author of Life (3:11–16))
Peter first questions their surprise or wonder (thaumazete recalls related terms in vv. 10 and 11) at this (epi toutō could refer to ‘this man’ or ‘this healing’). He then questions the fact that they cannot take their eyes off the apostles (‘Why do you stare at us?’ [atenizete; cf. atenisas in v. 4]), suspecting that their understanding of the event is misguided.
New Testament (3:11–26—A Preaching Opportunity)
3:12. Jewish people often thought wonderworkers did miracles (e.g., causing rain) by their great piety, which required God to pay attention to them. Luke emphasizes that the apostles were normal people, filled with God’s Spirit (Acts 14:15).
13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him.
New Testament (3:11–26—A Preaching Opportunity)
3:13. The “God of Abraham, Isaac and Jacob” was celebrated in the daily prayers; “servant” alludes to Isaiah (see comment on Mt 12:15–18).
Peter identifies with the audience in that he and John are children of the patriarchs.
The Acts of the Apostles (a. The Author of Life (3:11–16))
13 Peter introduces a theme familiar to us from 2:22–36, declaring that God has accomplished his purposes through Jesus, despite the opposition of his people.
The Acts of the Apostles (a. The Author of Life (3:11–16))
So Peter’s second sermon takes us back behind the eschatological and messianic prophecies that were the basis of his Pentecost address, linking these with the foundational covenantal promises of Scripture (e.g., Gn. 12:1–3; 13:14–17; 15:1–21; 17:1–22; 22:15–18; 26:1–6; 28:10–15). In this way he affirms that he is proclaiming no new religion but the fulfillment of God’s ultimate intentions for Israel and the nations of the world.
God GLORIFIES Jesus see: Isaiah 52:13-53:12 “13 Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted.
The Acts of the Apostles (a. The Author of Life (3:11–16))
Peter’s sermon goes on to describe Jesus’ rejection, death and exaltation by God (vv. 13–15) in a way that mirrors the portrait of the servant in Isaiah 53.
The Acts of the Apostles a. The Author of Life (3:11–16)
Jesus is the messianic servant who accomplished God’s saving purposes for Israel and the nations by fulfilling the pattern set out in that prophecy.
14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,
New Testament (3:11–26—A Preaching Opportunity)
3:14. “Holy One” applied especially to God in Jewish literature; “Righteous One” was also usually a title for God, although it applied to Enoch, Noah, some rabbis and others as well; the Dead Sea Scrolls spoke of their founder as “the teacher of righteousness.” The context would indicate to whom the title applied.Because the healing did not occur during a feast, most of Peter’s audience is now Jerusalemite or Palestinian (contrast 2:23); but the corporate accusation against his hearers here is no stronger than denunciations of Old Testament prophets (e.g., Amos 2:6–3:8). Calling a revolutionary (Barabbas) a “murderer” (cf. Lk 23:19) would have alienated those with revolutionary sympathies.
Jesus is honored by God and rejected by the leaders of Israel.
The Acts of the Apostles (a. The Author of Life (3:11–16))
Jesus was glorified by his heavenly exaltation and continues to be glorified by the exercise of his heavenly authority in a healing like this.
The Theme of rejection is even more prominent here than in Acts 2
15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses.
New Testament (3:11–26—A Preaching Opportunity)
3:15. “Prince” (NASB) or “author” (NIV) was used for founders and protectors of Greek cities, for heads of clans or military judges (Old Testament), or for commanders who lead the way; it was sometimes applied to Greek divine heroes such as Heracles. Here it may mean the leader who pioneered the way of (resurrection) life (contrast the murderer of 3:14), who forged on ahead of others to make the way for them to live as well. Luke’s language employs irony (a frequent literary device): when the Jerusalemites accepted a murderer (3:14), they killed the author of life.
The Acts of the Apostles (a. The Author of Life (3:11–16))
15 The accusation of v. 14 is repeated in more startling terms, charging them with killing ‘the author of life’ (ton archēgon tēs zōēs). The term archēgos in Greek literature and the papyri hovers between the two senses of ‘leader, prince’ and ‘author, originator’.
The Acts of the Apostles a. The Author of Life (3:11–16)
By virtue of his death and resurrection, Jesus is the originator of new life for others, as the argument in vv. 16–21 goes on to suggest. His life-giving power has just been powerfully illustrated in the restoration of life to the lame man’s limbs. Although Peter accuses his audience of putting to death the one sent to bring them new life, he proclaims that ‘God raised him from the dead’. God stands in strong contrast to you in v. 14 (cf. 2:23–24; 4:10). God’s saving purposes were not frustrated by Israel’s rebellion but were fully established!
16 And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all.
The Acts of the Apostles (a. The Author of Life (3:11–16))
As Messiah, Jesus fulfilled the role of the Suffering Servant and became the means by which God consummated his covenant promises to the patriarchs of Israel. Moreover, he is the Author of Life, who has made resurrection life possible for all who trust in him. Before Peter goes on to develop these perspectives (vv. 17–26), he stresses the link between this gospel proclamation and the healing that has just taken place.
The Acts of the Apostles (a. The Author of Life (3:11–16))
First of all, there is the focus on ‘the name of Jesus’, by which this healing had been effected.
The Acts of the Apostles (a. The Author of Life (3:11–16))
The name of Jesus is not a magical formula or an absolute power that operates apart from the person it represents. ‘It is, in fact, a dynamic, personal symbol of Jesus’ continuing presence and power on earth.
The Acts of the Apostles (a. The Author of Life (3:11–16))
The healing of this crippled man is a pointer to the saving power of Jesus in the widest sense (cf. 4:10–12).
The second point which v. 16 makes is the need for ‘faith in the name of Jesus’. Jesus does not heal or save apart from the trust of those who seek his help. Faith is essential because the mission of Christ is to restore people to a right relationship with God.
Acts 3:17–21 (ESV)
17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. 19 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.
Acts 3:17–21 (ESV)
17 “And now, brothers, I know that you acted in ignorance, as did also your rulers.
The Acts of the Apostles b. The Appointed Messiah (3:17–21)
17 A new phase of the sermon’s appeal begins with the words ‘and now’ (kai nyn). As Peter begins to call for a response to his claims, he addresses the people of Jerusalem as ‘brothers’ (adelphoi; TNIV ‘brothers and sisters’), meaning ‘fellow Israelites’ (cf. vv. 12–13). He acknowledges that they ‘acted in ignorance’ (kata agnoian epraxate), as also their leaders did (hōsper kai hoi archontes hymōn). They did not realize who Jesus was, despite his plain words and powerful deeds (cf. Lk. 23:34; 1 Cor. 2:8; 1 Tim. 1:13).
3:16–17. The Old Testament and Judaism regarded willful sin (Num 15:30–31) as far more heinous than sins of ignorance (Num 15:22–29), but both were sinful, and they also regarded ignorance of God’s truth as sinful (e.g., Is 1:3; 29:11–12; Hos 4:6).
18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled.
The Acts of the Apostles (b. The Appointed Messiah (3:17–21))
18 Peter goes on to proclaim the sovereign outworking of God’s saving plan ‘in this way’ (houtōs; TNIV ‘this is how’), that is, through their ignorance (cf. 13:27). In the rejection of Jesus and all the events associated with his death, ‘God fulfilled what he had foretold through all the prophets, saying that his Messiah would suffer’ (cf. Lk. 24:45–46; Acts 17:3; 26:22–23). What God foretold (prokatēngeilen) or ‘announced in advance’ came through all the prophets (dia stomatos pantōn tōn prophētōn, ‘through the mouth of all the prophets’). The emphasis here and in v. 24 is on the prophets as living agents through whom God spoke at different times in Israel’s history. Since many of their oracles were written down for the benefit of subsequent generations, ‘all the prophets’ could become a generalization covering the rest of the OT apart from the law of Moses (Lk. 24:27; cf. 24:44; Acts 10:43). But in what sense did the prophets testify to the suffering of the Christ? Messianic predictions are not to be found in every prophetic book, though many prophets reveal different dimensions of God’s end-time salvation. The earliest Christian preachers saw these expectations fulfilled in the person and work of the Messiah. They linked specifically messianic passages with other strands of prophecy, as Jesus had taught them. Most obviously, prophecies of the suffering servant of god in Isaiah and passages reflecting the experience of David or some other righteous sufferer in the Psalms were applied to the passion of Jesus (e.g., Pss. 22, 31, 34, 69). Once it was acknowledged that passages about the suffering of prophets and kings, or even Israel itself, could be applied typologically to the Messiah, anticipations of the rejection and death of Jesus could be found in many other contexts (e.g., Je. 11:19; Dn. 9:26; Zc. 12:10; 13:7). In short, God fulfilled (eplērōsen; cf. Lk. 1:20; 4:21; 24:44; Acts 1:16; 13:27), or brought to full and final expression in Jesus, many predictions and patterns of experience found in the prophetic literature of the OT. Note how the expression his Messiah links Jesus and his mission so intimately to God (cf. Lk. 9:20; Acts 4:26; Rev. 11:15; 12:10). Jesus was the one personally anointed by God to fulfill his saving purposes for Israel and the nations (cf. Lk. 3:21–2 par.).
19 Repent therefore, and turn back, that your sins may be blotted out,
The Acts of the Apostles (b. The Appointed Messiah (3:17–21))
19–20 The word ‘then’ [therefore] (oun) shows that the challenge to ‘repent’ (metanoēsate) in this next part of Peter’s address is firmly based on the preceding argument.
The Acts of the Apostles (b. The Appointed Messiah (3:17–21))
repentance involves a radical reorientation of life, turning back to God to seek reconciliation and to express a new obedience
The Acts of the Apostles b. The Appointed Messiah (3:17–21)
there can be now no genuine turning to God without acknowledging the centrality of Jesus to God’s purpose, as proclaimed in Peter’s message.
20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus,
Benefits of Repentance:
1. sins may be blotted out-God wipes the slate clean. PAST-forgiveness
2. times of refreshing may come. PRESENT-refreshment
The Acts of the Apostles (b. The Appointed Messiah (3:17–21))
Even now, those who turn to him for forgiveness may enjoy in advance some of the blessings associated with the coming era.
3. he may send the Christ appointed for you. FUTURE-Hope
21 whom heaven must [dei] receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.
The Acts of the Apostles (b. The Appointed Messiah (3:17–21))
The word must (dei) indicates that Jesus’ present withdrawal from the earthly scene is an important stage in the divine plan of salvation. His withdrawal will continue (lit.) ‘until the times of restoration of all things’ (achri chronōn apokatastaseōs pantōn).
Restoring all things - restoring creation like restoring the crippled man.
God is committed to His Word.
Acts 3:22–26 (ESV)
22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.”
Peter has given the positive reasons for repenting, now he gives the negative. The carrot and the stick.
Acts 3:22–26 (ESV)
22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you.
23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’
Peter combines words from:
Deuteronomy 18:15 “15 “The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen—”
CONTEXT: God is warning Israel not to me like other nations. Don’t be listening to sorcerers or divinations.
Deuteronomy 18:19 “19 And whoever will not listen to my words that he shall speak in my name, I myself will require it of him.”
Leviticus 23:29 “29 For whoever is not afflicted on that very day shall be cut off from his people.”
24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days.
The Acts of the Apostles (c. The Prophet like Moses (3:22–26))
Peter moves on from Moses as a prophet of the end time to the succession of prophets ‘beginning with Samuel’. The focus of their revelations was not simply the suffering of the Messiah (as in v. 18), but the events and blessings of the Messianic era in general (as in vv. 19–21).
The Acts of the Apostles c. The Prophet like Moses (3:22–26)
Samuel anointed David and spoke of the establishment of his kingdom (e.g., 1 Sa. 13:14; 15:28; 16:13; 28:17), he was declaring God’s intention to save and bless his people through the house of David. Samuel superintended the process by which David was appointed, having earlier declared the pattern of kingship that would fulfill God’s purpose for Israel (1 Sa. 12:13–15).
25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’
26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.”
The Acts of the Apostles (c. The Prophet like Moses (3:22–26))
he [Peter] declares You are the sons of the prophets and of the covenant that God meaning that they ought to be the beneficiaries of everything promised by the prophets concerning the messianic era and in the covenants made to Abraham, Isaac, and Jacob.
Genesis 12:3 “3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.””
The Acts of the Apostles (c. The Prophet like Moses (3:22–26))
It is clear, however, ‘that they do not have a right to the covenant itself irrespective of their reaction to Jesus’.
The Acts of the Apostles (c. The Prophet like Moses (3:22–26))
Peter declares that, through the apostolic preaching, God has sent his exalted servant first to Israel, ‘to bless you by turning each of you from your wicked ways’. The use of the word ‘first’ (prōton) implies the sort of sequence portrayed in Isaiah 49:5–6, where the Servant of the Lord is used to ‘restore the tribes of Jacob’ so that they can be ‘a light for the Gentiles’ and bring God’s salvation ‘to the ends of the earth’ (cf. Acts 1:6; 13:46–48; 26:16–18). In other words, that significant ‘Servant Song’, which reveals the way in which God will ultimately fulfill his promise to Abraham, appears to lie behind the final challenge of Peter’s sermon.
Application Points: How will you respond to this text this week?
1. Deflect glory from ourselves-point to Jesus
2. Proclaim a complete message of repentance-there is a carrot and there is a stick.
3. Holistic ministry-apologetics, evangelistic preaching, and healing
4. Continual response of repentance to the person and message of Jesus.
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