Acts 03

June 13, 2012 | 0

ACTS 27:1-6Acts 3:1-8


Key Words:

going up (1) 305 anabaino – from ana – up, and baino – go. To go or come up, toascend.

Temple (5) 2411 hieron – from heiros – sacred. A temple, in the NT heiron always refers to the Temple as rebuilt by Herod theGreat.

prayer (1) 4335 proseuche – tooffer prayer, especially with reference to God.


lame (1) 5560 cholos – toslacken, loosen, let fall, be lame.

placing (1) 5087 tithemi – to set,put, place, lay. To set, put or place aperson or thing.

beautiful (1) 5611 horaios – from hora – hour. Attractive, beautiful. Figuratively, of a virginready for marriage. Refers to a gate of the Temple alsocalled the Gate of Nicanor.

alms (2) 1654 eleemosune -merciful, compassionate. It is theexpression of mercy by demonstration, as in giving alms, charity, money for the poor.

seeing (1) 1492 eido – tosee. Not merely the act of seeing, butperception of the object.

asking (1) 2065 erotao – to ask,inquire, request, entreat. A tender expression for prayer.


receive (2) 2983 lambano – to takein whatever manner. Toaccept or receive.


gazing intently (1) 816 atenizo – strained, intent. To gaze intently, to lookwith fixation.

look (1) 991 blepo – to see, to look at, thefaculty of sight.

heeded (1) 1907 epecho – from epi – upon, and echo – to have. To hold upon. In the NT it is used of the mind, to fix themind upon, give heed to, pay attention.

expecting (1) 4328 prosdokao – from pros – unto, and dokao – look for. To expect, wait.


silver (1) 694 argurion – silver, a piece ofsilver money.

gold (1) 5553 chrusion – gold,money made from gold.

have (1) 2192 echo – to have and hold, implyingcontinued possession.

name (1) 3686 onoma -name. Refers to all the name implies:authority, character, rank.

walk/walking (2) 4043 peripateo – from peri – about, andpateo – towalk. To walk about.

seizing (1) 4084 piazo – to press,squeeze, compress. Hence, to seize, holdfast.

aroused (1) 1453 egeiro – to risefrom sleep, implying, a rising from the position of sleep.

immediately (1) 3916 parachrema – frompara -alongside, and chrema– something needed. Atthe very moment, on the spot, immediately.

ankles (1) 4973a sfura – anklebones. This word occurs only in Acts 3:7of the NT.

made firm (1) 4732 stereoo – solid,stable. To make firm,strong.

leaping up (1) 1814 exallomai – from ek – out, and allomai – toleap. To leap out orup.

stood (1) 2476 histemi – tostand, cause to stand.

leaping (1) 242 hallomai – to leap, jump, spring.

praising (1) 134 aineo -to sing praises. In the NT, aineo only refers to praisingGod.


Overview: Peter and John were entering the Temple at the ninth hour forprayer as a lame man was being carried to a door of the Temple to request alms. The man looked at the two apostles, expectingto receive something. Peter said he hadno money to give, but he would give what he did have, and in the name of JesusChrist, Peter commanded the man to walk.The lame man leaped up and entered the Temple, with the apostles, walkingand leaping and praising God.



3:1 Now,Peter and John were going up into the Temple at the ninth (hour), thehour of prayer.

Acts 2:46 indicates that thebelievers were "continuing steadfastly with one accord in the Temple." This religious practice was customary for allJews, and the apostles continued in the custom after the Pentecostexperience. The extent to which theapostles and other believers participated in the Temple activities (i.e.sacrifices) is not given, but they would naturally continue to worship the Lordin this holy place. Peter and John areoften named together with Jesus in the gospels (Matthew 17:1; Mark 5:37, 14:33; Luke 22:8), and they aretogether here also. They were"going up into the Temple" because the Temple mount was "up" incomparison to everything else. Peter andJohn did not actually go into the Temple itself, but they enteredthe Temple court with others for prayer (Matthew 21:12). The Jewish day was divided into 12 hours withthe third, sixth and ninth designated as hours of prayer (Psalm 55:17, Daniel6:10). These men remain faithful totheir tradition.

3:2 And a certain man, lame from his mother’s womb, was beingcarried, whom they were placing, from day (to day), at the door of the Temple, being called Beautiful, toask alms from those entering into the Temple.

The "certain man" is not named; he is anunknown crippled person who was begging for money ("alms") at one ofthe doorways to the Temple. The debilitation and dependency of this manis described specifically; he is "lame from his mother’s womb," neverwalking a day in his life, and he "was being carried" by othersbecause he could not help himself. Inthese times there were no hospitals for the sick, norpoor houses for the destitute, and the infirmities of people were generallyattributed to sin (John 9:2). Hiscondition is quite pathetic. It wascustomary to beg at the gates of rich men (Luke 16:20); the Temple gate wouldbe a good place for begging since it was well traveled, and those passing bywould be especially sympathetic.Obviously, this man knew the best place to beg alms because he wasplaced there "from day to day."This particular gate was at the eastern entrance to the Temple near Solomon’s porch. "Beautiful," refers to the grandeurof this large and elegant gate constructed of valuable Corinthian brass(Josephus, Jewish Wars, book 5).

3:3 Who, seeing Peter and John about to go into the Temple, was asking to receivealms.

The lame man sees Peter and John at the gate, justbefore they enter the Temple precinct. There is no indication that these twoapostles appear different than anyone else passing through the gate; this manis simply doing a job he has learned to do well over the years. No doubt, he was "seeing" many, andhe "was asking to receive alms" from many."

3:4 AndPeter, gazing intently at him, with John, said, "Look at us!"

Apparently, the attention of Peter and John iscaptivated when the lame man sees them.They respond by "gazing intently at him." The apostles seem to be looking at (eis – into) theheart of this man even as Jesus looked into the hearts of men (John 2:25). "Look at (eis) us," is a command togive full attention to the apostles. AsJesus gave attention to the lame and blind (John 5:6, 9:1), Peter and John giveattention to this man.

3:5 And he heeded them, expecting to receive something fromthem;

The lame man’s look at Peter and John (Acts 3:3)caught their attention (Acts 3:4), and the command of Peter caught the man’sattention as "he heeded them."He gave attention to the apostles with the expectation of receiving"something (alms – money) from them."Generally speaking, those who entered the Temple precinct carried money togive to the treasury, or to the poor, or to both. Those who carried the lame man to the gatelaid him there because it was the most likely place for him to receivealms. The direct eye contact between theapostles and this particular man prepared the way for a need to be addressed.

3:6 andPeter said, "Silver and gold are not mine, but what I have, this I give toyou; in the name of Jesus Christ, the Nazarene, walk!"

Peter is the spokesman, as usual (Acts 1:15, 2:14, 2:38). First, he responds to the man’s expectationby telling him what he does not have: "Silver and gold are notmine." Money was coined in silverand gold; for Peter to lack both would be indicative of his material(financial) poverty. Jesus was not a manof material wealth during his ministry on earth (Matthew 8:20), nor were Hisapostles. In the example of Christ, theywould meet the spiritual needs of others while others would meet their materialneeds (Matthew 10:7-10). Peter cannotgive away what He does not possess (money) but He can give away what he doespossess (Jesus Christ). The command of Peter, "Look at us!" (Acts 3:4) isfollowed by a second command, "Walk!"The command to walk is in the "name of Jesus Christ," He isthe source of all authority and power (Matthew 28:18, Luke 9:1).

3:7 And seizing him by the right hand, he aroused him, and immediatelyhis feet and ankles were made firm.

It is important to observe that the lame man did notask, nor did he expect to be healed.Therefore, the command of Peter, and subsequent action ("seizinghim by the right hand") was surprising for him. Sometimes the healing touch of Jesus wasadministered without request (John 5:5-9, 9:1-12, 11:39-44), but as evidence of thepower and presence of God. Now, Peter,operating under the power of Christ, "aroused him" (to awake or liftup from the position of sleep). "Immediately (without delay) his feet and ankles were madefirm" (solid). The commandsof God are brief ("Look at us!" "Walk!"), and the miracleof God is instantaneous. This miracle, and other ones worked through the apostles, arealways to draw attention to the power and presence of the Lord Jesus (Acts 3:16, 9:34, 16:18).

3:8 And leaping up, he stood and walked and entered with theminto the Temple, walking and leaping and praising God.

The man, who was previously lame from birth,immediately feels strength in his feet for the first time in his life. Even as the healing work is sudden, thereaction of the man is sudden as he is "leaping up." Peter lifts him up, God heals the feet, andthe man leaps; the miracle involves all of them. John is not mentioned as a participant in themiracle, but it may be assumed that he played an active role because Peterincluded John earlier (Acts 3:4). Thejubilant response of this man continues as he "stood and walked andentered with them into the Temple." He is so excited about the blessing receivedthat he is probably not aware of the spectacle he is making in the Temple precinct by "walkingand leaping and praising God." Thisresponse would be expected, and is not unlike the response to the healing workof Jesus (Luke 18:42-43). The man who was lame was "praisingGod" for his health, not the apostles.Jesus Christ performed this miracle of healing through Peter, and soJesus must be the object of praise.There is no indication that Peter and John were seeking attention forthemselves; the glory goes to God alone.

Application: To give my undivided attention to others, discerning theirspecific needs, and then responding immediately as the Lord leads.

Acts 3:9-16


Key Words:

walking (1) 4043 peripateo – from peri – about, andpateo – towalk. To walk about.

praising (1) 134 aineo – to sing praises. In the NT, aineo only refers to praisingGod.

recognizing (1) 1921 epiginosko – fromepi – upon,and ginosko– to know. To knowfully, to gain full understanding, to recognize.

filled (1) 4130 pimplemi – tofill, to make full or complete.

amazement (1) 2285 thambos -astonishment, amazement.

bewilderment (1) 1611 ekstasis – from existemi – toremove out of its place or state. Itrefers to an ecstasy in which the mind is carried beyond its own understanding.

ran together (1) 4936 suntrecho – from sun – together, and trecho – run. To run together.

fully amazed (1) 1569 ekthambos – from ek – out, and thambos -amazement.

seeing (1) 1492 eido – tosee. Not merely the act of seeing, butperception of the object.

wonder (1) 2296 thaumazo – from thauma – awonder. To wonder, marvel, be amazed.

gaze intently (1) 816 atenizo – strained, intent. To gaze intently, to lookwith fixation.

power (1) 1411 dunamis – power,especially achieving power, ability to accomplish.

godliness (1) 2150 eusebeia – from eusebes – devout,godly. Devotion, pietytoward God.

glorified (1) 1392 doxazo -glory. To ascribeglory and honor to anyone; to exalt.

servant (1) 3816 pais – a child in relation to descent; a boy or girl inrelation to age; a servant in relation to cultural condition. Spoken of all ages frominfancy to youth.

delivered over (1) 3860 paradidomi – frompara -beside, and didomi– give. To give up ordeliver over someone or something.

denied (2) 720 arneomai – to deny, refuse,reject someone or something.

presence (1) 4383 prosopon – from pros – toward, and ops – the eye or face. Hence, the face, countenance, presence, person.

deciding (1) 2919 krino – toseparate, distinguish, discriminate between good and evil.

release (1) 630 apoluo – from apo – from, and luo – toloose. To let loose, release.

holy (1) 40 hagios – from hag – chaste, pure. Holy, set apart, sanctified, consecrated.

just (1) 1342 dikaios – from dike – right, just, conforming orpertaining to what is right.


murderer (1) 5406 phoneus – from phoneuo – tokill. A murderer.

killed (1) 615 apokteino – from apo – intensive,and kteino– slay. To killoutright.

originator (1) 747 archegos – from arche – beginning, and ago – lead. Leader, originator.

life (1) 2222 zoe – life. Generally, of human life,but also life as absolute and eternal.

witnesses (1) 3144 martus – awitness. One withinformation or knowledge of something.

faith (2) 4102 pistis – to havefaith, conviction, to win over by firm persuasion.

name (2) 3686 onoma -name. Refers to all the name implies:authority, character, rank.


see (1) 2334 theoreo – from theoros – a spectator. To observe with interest andpurpose.

known (1) 1492 eido – to see orto know by intuition or instinct.

made firm (1) 4732 stereoo – solid,stable. To make firm,strong.

wholeness (1) 3647 holokleria -whole in every part, entire, perfect, complete, sound.

Overview: People who saw the lame man walking and praising Godrecognized him as the one who begged for alms at the Beautiful gate, and theywere amazed. As they ran toward him andthe two apostles, Peter questioned them about the source of power that enabledthe man to walk. He said the power didnot come from himself or John, but from Jesus, the servant who was glorified byGod, and rejected by the people. Theyasked for a murderer to be released, and for theoriginator of life to be killed, but God raised Jesus from the dead. Faith in His name healed the lame man.


3:9 And all the people saw him walking and praising God.

"All the people" refers to those who werein and around the Temple precinct at "the ninthhour, the hour of prayer" (Acts 3:1).This man, who had been lame all his life (Acts 3:2) was causing acommotion in the holy place by "walking and praising God;" the people"saw" (perceived) with their eyes that something unusual hadoccurred.

3:10 And they were recognizing him, thatthis was the (one) sitting at the Beautiful gate of the Temple to (beg) alms, and theywere filled with amazement and bewilderment at that having happened to him.

"They were recognizing (fully understanding)him" because this was the lame man who sat at the Beautiful gate to begalms. He had been placed there day afterday, and perhaps even year after year since the man had been crippled from hismother’s womb (Acts 3:2). Their "amazementand bewilderment" is reasonable because they knew that this man could not walk;therefore, the appearance of him "walking and praising God" wasbeyond their comprehension.

3:11 And ashe was holding tightly to Peter and John, all the people ran together to themat the porch being called Solomon, fully amazed.

The fact that this man "was holding tightly(cling firmly) to Peter and John" reveals his great emotion and gratitudeto these men for their healing touch.Although it appears that God performed the miracle through Peter (Acts3:4-7), John was obviously involved, too. The lame man "heeded them"(Acts 3:5), "entered with them into the Temple" (Acts 3:8) and is now"holding tightly" to them. Agrown man walking instantly, for the first time in over 40 years (Acts 4:22), would be a life changingexperience. He shows gratitude to God(Acts 3:8), and to the men God has used.His display of emotion must be profound because "all the people ranto them….fully amazed." Theirlocation was the place called Solomon’s porch, a covered passage on the eastside of the Temple, and distinguished for itsmagnificence. The "Beautiful"gate leading into the porch, was magnificent also.

3:12 Andseeing (this), Peter answered to the people, "Men, Israelites, why (do)you wonder at this, or why (do) you gaze intently as if by our own power orgodliness we have made him to walk?

When Peter sees all the people running toward them,he "answered" with a question.This is interesting because there is no indication that the people hadsaid anything yet. The only reason forPeter to ask such a question is because he knew the attention of the crowd wasdirected to himself and to John. Theactions of the lame man who was healed points the people to the apostles, andPeter responds immediately with a second sermon (Acts 3:12-26) corresponding to thefirst (Acts 2:14-36). Hisaddress, "Men, Israelites," is similar to his address in the firstsermon (Acts 2:29, 37); Peter is connectingwith his audience to identify with them, and lead them to listen. This gathering of people is very large (thosewho hear his message and believe numbers about five thousand – Acts 4:4), andthey "gaze intently" at Peter and John with wonder. According to Peter, the crowd thinks that"power or godliness" of these two men "made him towalk." This question captures theattention of the crowd, and launches a second sermon. It is very important to note that each sermonwas preceded by a miracle from God. Themiracles validated the presence and power of God, and they opened ears to God’smessage of salvation.

3:13 The Godof Abraham and Isaac and Jacob, the God of our fathers, glorified His servantJesus, whom you delivered over and denied in (the) presence of Pilate, the onedeciding to release (Him).

Peter identifies with his audience at the most basiclevel, their genealogy as established by God.He moves attention immediately from himself and John, to God, just asJesus directed attention from Himself to the Father (John 5:41-44; 8:50). In the same breath, Peter tells the crowdthat "the God of our fathers glorified His servant Jesus;" he doesthis to fix their minds on Christ. Thisapproach corresponds to Acts 2:22-24 where Peter directs attention immediatelyto Jesus, His death by men, and glorious resurrection by God. The gospel comes first, not a biography ofthe lame man who was healed, but an appeal for sinners to realize their sin,repent (Acts 3:19) and receive forgivenessthrough Christ (Acts 3:20). Peter informs this large,and potentially threatening audience, with very personal language: "Youdelivered over and denied" Jesus.His boldness to reveal their sin matches that of Acts 2:36; Peter is without fear ashe is empowered to preach by the Holy Spirit.Pilate, the Roman governor who ordered the death of Jesus, is presentedas someone who tried to release Christ in order to put the burden of blame onthe Jews. Jesus used similar words whenHe spoke to Pilate in person (John 19:11).

3:14 But you yourselves denied the holy and just (one), and youyourselves asked (for) a man, a murderer to be granted to you.

Peter reinforces his already strong words of Acts3:13 by using the middle voice twice: "Youyourselves denied the holy and just one……..and asked for amurderer." The Jews "denied" (rejected) theMessiah, and asked for a murderer (Barabbas – Luke 23:17-21) to be releasedinstead. The heavy guilt that is leveledby Peter on another huge audience of religious Jews in the Temple precinct is a mirror imageof his first sermon. This message is notabout Peter and John, it is not about a lame man whowas healed, and it is not about the Roman governor; it is about the death ofGod’s Messiah by sinners who claim to be the people of God.

3:15 But you killed the originator of life, whom God raised from(the) dead, of which we are witnesses.

"You" occurs again to make clear the factthat blame for the death of Messiah rests with the Jews. Peter pins the blame squarely on his audiencewith words of condemnation: "You killed the originator (initiator, author)of life (absolute life of God)." Hefollows with the overcoming power of God who raised Jesus from the dead. The gospel of death and resurrection isproclaimed in boldness and simplicity by those who witnessed the event. The same gospel was proclaimed by Peter inActs 2:23-24.

3:16 Andupon faith in His name, this (one), whom you observed and have known, His namemade firm, and faith through Him gave him this wholeness before all of you.

After fixing attention on Jesus, and condemningthose who killed Him, Peter finally gets around to the lame man who attractedattention in the first place. However,the focus is still on Jesus, not the man healed. The power to heal, which comes from God, was"upon faith in His name (Jesus)," whom they "observed and haveknown." This huge audience of Jewswas familiar with the ministry of Jesus, as He did nothing in secret (John 18:20). Faith in Jesus, not Peter and John,"made firm" (solid) the feet of the lame man and gave him"wholeness" (soundness). Faithin Jesus is the key, and since the lame man did not exercise faith before hewalked, the faith referred to here must be that of the apostles.

Application: To bear witness of Jesus by directing attention to Him, not tomyself, nor to anyone else.

Acts 3:17-21


Key Words:

brothers (1) 80 adelphotes – a brother. A brotherhood, abrother/sister relationship.

acted (1) 4238 prasso – to do,make, perform in general, expressing action as continued.

ignorance (1) 52 agnoia – from agnoeo – not to know. Want of knowledge, ignorance that leads tomistaken conduct.

rulers (1) 758 archon – a ruler, chief, prince,magistrate.

declared beforehand (1) 4293 prokataggello -from pro – before, and kataggello -declare. To declarebeforehand.

prophets (2) 4396 prophetes – from pro – before, and phemi – to tell. To tell beforehand. A prophet through whom God speaks; aforeteller of future events.

Christ (2) 5547 Christos – from chrio – to anoint.Anointed, a term used in the OT for everyone anointed with holyoil. The Messiah(Hebrew equivalent of Christ) of God.

suffer (1) 3958 pascho – tosuffer, to be affected by something from without.

fulfilled (1) 4137 pleroo – from pleres -full. To make full, tofill.

repent (1) 3340 metanoeo – from meta – change, and noeo – to exercise the mind, tothink. To repent, change the mind. Theologically, it involves regret or sorrowaccompanied by a true change of heart toward God.

return (1) 1994 epistrepho – fromepi – to,and strepho– to turn. To turn upon, return.

sins (1) 266 hamartia – sin, to miss the trueend and scope of our lives, which is God.

rubbed out (1) 1813 exaleipho – from ek – out, and aleipho – tosmear or rub. To rubout.

seasons (1) 2540 kairos – time,season. Kind of time,not length of time (chronos).

refreshing (1) 403 anapsuzis – refresh. Refreshing, beingrefreshed.

presence (1) 4383 prosopon – from pros – toward, and ops – the eye or face. Hence, the face, countenance, presence, person.

appointed (1) 4400 procheirizomai -from pro – before, and cheir -hand. To hand forth, to cause to be athand, ready. Figuratively, in the NT, itis to appoint, choose, designate.

heaven (1) 3772 ouranos -probably from ornumi– to lift, heave. Heaven,sky, air.

receive (1) 1209 dechomai -receive. Accept an offer deliberatelyand readily.

times (1) 5550 chronos -time. Length orduration of time, not kind of time (kairos).

restoration (1) 605 apokatastasis – restore. To restore of something toits original condition. Onlyoccurs in Acts 3:21 in reference to the consummation of the age.

ancient time (1) 165 aion – an age or time, anindefinitely long duration of time.

Overview: Peter tells the Jews they acted from ignorance, but Goddeclared through His prophets that Christ should suffer. Therefore, they must repent and return so theymay be cleansed and refreshed by the Lord who will send Jesus at the time ofrestoration.


3:17 "And now, brothers, I know that you acted from ignorance,just as your rulers also;

After rebuking his audience because they"delivered over," "denied" and "killed" the"originator of life" (Acts 3:13-15), Peter shows someunderstanding: "I know you acted from ignorance" (lack ofknowledge). He"knows" (understands) that the Jews crucified Jesus out of ignorance,not knowing that He was the Messiah of God. When Jesus was being crucified on the cross,He said, "Father, forgive them, for they know not what they aredoing" (Luke 23:34). Jesus prayed for the Romans who crucifiedHim, and for the Jews who delivered Him over to Pilate; they were all ignorantof their actions. Peter joins Jesus byrecognizing the ignorance of the Jewish audience he addresses, and their"rulers also." Rulers includedmembers of the Sanhedrin, the Jewish Supreme Counsel composed of Pharisees andSadducees. It was the Sanhedrin, underthe leadership of the high priest, Caiaphas, whocondemned Jesus to death (Matthew 26:57-66).This same ignorance of man and mercy of God will be preached by Paul inActs 17:30-31.

3:18 butthat which God declared beforehand through (the) mouth of all the prophets,(that) His Christ should suffer, He has thus fulfilled.

Peter shifts from the ignorance of men to thepurpose of God. God is not ignorant, butHis plan for salvation through Christ is evident as early as Genesis 3:15, and it was "declaredbeforehand" by the prophets throughout Scripture (Psalm 22, 69, Isaiah53). The prophets were the mouths forGod to speak (Exodus 4:15); they did not speak fromthemselves, but from God (2 Peter 1:20-21). The declaration of God, according to Peter,was that "His Christ should suffer."Jesus prophesied His own suffering and death on numerous occasions(Matthew 16:21, 17:12, Luke 17:25, 22:15). God "fulfilled" His purpose andplan by allowing Christ to suffer so that men may be saved. Jesus accepted His Father’s will (Luke 22:42), and after rising from thedead, He reminded His apostles that His suffering was necessary (Luke 24:26).

3:19 Therefore, repent and return for your sins to be rubbed out, sothat seasons of refreshing may come from (the) presence of the Lord,

In Acts 2, the miracle of tongues was followed by agospel sermon by Peter, and a call to repentance that would bring the blessingof God (Acts 2:38). In Acts 3, the miracle of healing is followedby a second gospel sermon by Peter, and another call to repentance that wouldbring the blessing of God."Repent" (change of mind) was the command of the OT prophets(Jeremiah 15:7, Ezekiel 14:6), of John the Baptist (Matthew 3:1-2) and of JesusChrist (Matthew 4:17). Sin is not forgiven and salvation is notenjoyed unless repentance comes first (Luke 13:3). "Therefore," Peter commands hisaudience of Jews to "repent" and "return" (imperative mood)for their "sins to be rubbed out."Repentance is a change of mind that turns from sin. "Return" is a turning to God whorubs out sin. Sin is not covered over,but it is rubbed out (wiped away) entirely by the cleansing power of the cross. The death of Jesus removes the curse of sinfrom every sinner who repents, and the forgiveness of God ushers in"seasons (times) of refreshing."These "seasons" come only "from the presence of theLord." When sin is forgiven, theSpirit of God fills the believer (Acts 2:38), and becomes eternallypresent. This is a"refreshing" experience that has no equal. "Refreshing" occurs only here inthe NT, and means "breathe again."

3:20 and He may send Christ Jesus, having appointed (Him) for you,

Repentance and faith leads to forgiveness andrefreshing (Acts 2:38, 3:19). The purpose of God is to forgive the sinner,fill the believer and "send Christ Jesus." Jesus has been "appointed" (chosen,designated) by God to come to all believers (Hebrews 9:28). God chooses to "send" (apostello – tosend) His Apostle, Jesus, even as Jesus chose to send His apostles (John 20:21). The "presence of the Lord" (Acts 3:19) is the Spirit of God whois present in the believer following repentance and faith. The sending of Christ Jesus refers to Hisultimate coming at the appointed time fixed by the Father (Acts 1:6-7).

3:21 whom heaven must receive until (the) times of restoration of allthings which God spoke through (the) mouth of His holy prophets from ancienttime."

The Son of Man descended from Heaven (John 3:13), the realm of God, tobecome the Savior of the world (John 3:16). After Jesus rose from the dead, He ascendedinto heaven (Acts 1:11), where He remains in theposition of authority (Mark 14:62) and intercession (Romans 8:34). After the "times of restoration of allthings," Jesus will come again from heaven (John 14:3). "Restoration" occurs only here inthe NT and refers to the complete restoration of something to its originalcondition. The "holy prophets fromancient time" spoke of the coming Messiah who would restore all things(Acts 15:15-18). This isthe consummate hope of the people of God because it ushers in a new age ofpeace and joy (Revelation 22:1-7).

Application: To be sensitive to the ignorance of those who do not know thatJesus is the Messiah, but to be quick to share the gospel, and call them torepentance and faith.

Acts 3:22-26


Key Words:

God (3) 2316 theos – originally used bythe heathen, but in the NT as the name of the true God. The heathen thought the gods were the makersand placers (theters)of all things.


raise up (2) 450 anistemi – from ana – again, and histemi -stand. Literally, stand again;metaphorically, to raise up, to cause to exist, causeto appear.

prophet/prophets (4) 4396 prophetes – from pro – before, and phemi – to tell. To tell beforehand. A prophet through whom God speaks; aforeteller of future events.

brothers (1) 80 adelphotes – a brother. A brotherhood, abrother/sister relationship.

listen to (2) 191 akouo – to hear. To hear in general or withattention, to listen.

soul (1) 5590 psuche – from psucho – tobreathe, blow. Soul, the immaterial partof man held in common with animals.

utterly destroyed (1) 1842 exolothreuo -from ek -out (intensive), and olothreuo– to destroy. Toutterly destroy someone or something.

people (1) 2992 laos – a people, nation, anumber of people joined by bonds of society.

following after (1) 2517 kathexes – from kata – accordingto, and hexes – to follow. Follow after, in order or succession.

declared plainly (1) 2605 kataggello – fromkata -intensive, and aggello– to tell, declare. Todeclare plainly, openly or aloud.

covenant (1) 1242 diatheke – to set out in order. A solemn disposition, institution of God to man, a covenant ortestament.

fathers (1) 3962 pater – a father,spoken generally of men and in a special sense of God.

seed (1) 4690 sperma – from speiro -sow. Seed – what is sown and that whichgrows.

families (1) 3965 patria – from pater – father. Lineage, family,descendants.

blessed through (1) 1757 eneulogeo – from en – in, and eulogeo – to bless. To bless in or throughsomeone.

servant (1) 3816 pais – a child in relation to descent; a boy or girl inrelation to age; a servant in relation to cultural condition. Spoken of all ages frominfancy to youth.

blessing (1) 2127 eulogeo – from eu – good, and logos – word. To bless, speak well of.

turn away from (1) 654 apostrepho – from apo – from, and strepho – toturn. To turn awayfrom.

wickedness (1) 4189 poneria – from poneros – evil,malicious. Evilnature, wickedness.

Overview: Peter quotes Moses who said that God would raise up a prophet like himself, and they should listen toeverything the prophet says. Those whodo not listen will be destroyed. Petertells the Jews that all the prophets, from Samuel on, declared these days; theyare sons of the prophets and of the covenant of God through Abraham. God raised His servant for them, to blessthem and to turn them from wickedness.


3:22 "Indeed,Moses said, ‘The Lord God will raise up for you a prophet like me from yourbrothers; you shall listen to Him, according to everything, whatever He may sayto you.’

Peter’s first sermon (Acts 2:14-36) was supported byScripture in the prophecies of Joel (Acts 2:17-21) and David (Psalm16:8-11, 110:1, 132:11). Likewise,Peter’s supports his second sermon with this prophecy of Moses (Deuteronomy 18:15-19). Peter does not speak from himself, but hespeaks from the Scripture to validate his words, and get the attention of hisaudience. The "prophet"mentioned by Moses was not named anywhere in the OT. By this time, the Jews had developed anexpectation of a future figure that would fulfill the words of Moses. Priests and Levites from Jerusalem asked John the Baptist,"Are you the prophet?" (John 1:19-21)He denied it. Some of the Jewsalso wondered if Jesus was the prophet (John 6:40, 7:40). He never denied it. In fact, Jesus allowed the crowds to declareHim to be "the prophet Jesus, from Nazareth in Galilee" (Matthew 21:11). Peter is interpreting "the prophet,"mentioned by Moses, to be the Messiah, who is Jesus (Acts 3:20). The application of the prophecy is explicit:"You shall listen to Him, according to everything." Unfortunately, the Jews did not listen toJesus even as they did not listen to the prophets before Him. They killed the prophets (Luke 11:47-51), and they crucified theChrist (Acts 2:36).

3:23 And it shall be, every soul, whoeverdoes not listen to that prophet, will be utterly destroyed from the people.

The words of Moses in Deuteronomy 18:15 implies a blessing that may come to those who listen to theprophet of God. His words in Deuteronomy18:19 reveals a curse that comes to those who do notlisten; they "will be utterly destroyed." Moses spoke about consequences to thoselistening to false prophets instead of listening to the true prophet. "Utterly destroyed" occurs onlyhere in the NT, it is a strong word that involves complete destruction, but itmust be interpreted according to the meaning of Deuteronomy 18:19, "I will require it ofhim," that is, I will hold him answerable or responsible for it. The usual way of punishing such offenders wasto cut them completely off from the people of God. This was probably the worst kind ofpunishment that could be inflicted on a Jew.It was to be cut off from the privileges of sacrifice and worship inboth Temple and synagogue; it was to be regarded as a pagan, anoutcast. The idea Peter expressed herewas that the Jews had exposed themselves to the ultimate punishment byrejecting and crucifying the Lord Jesus.Therefore, they must repent of this great sin, and seek for mercy fromGod. (Barnes’ Notes)

3:24 Andalso, all the prophets from Samuel and those following after, as many as spokealso, declared plainly these days.

Peter does not stop with a reference to Moses inrevealing their sin against Messiah, but He includes "Samuel and thosefollowing after" as prophets who also "declared plainly thesedays" (the days which include the death, burial and resurrection ofChrist). Peter is speaking in referenceto all the prophets in Scripture. Inother words, the death, burial and resurrection of Jesus was declared by Godthrough all His prophets and recorded in Scripture for all to hear. Moses was mentioned first (Acts 3:22), and then Samuel; thisorder also occurs in Psalm 99:6. Samuelis mentioned here probably because he was the first prophet after Moses whorecorded a prediction respecting the times of the Messiah. (Barnes’ Notes)

3:25 Youare the sons of the prophets, and of the covenant which God Himself made withyour fathers, saying to Abraham, ‘And in your seed all the families of theearth will be blessed through (you).’

It is important to remember that Peter is afisherman from Galilee. He has no formal religious training, and yet he isteaching the Scripture to thousands of Jews in the Temple area, including religiousleaders. This is an amazing scene. After he quotes Moses in particular, andalludes to all the other prophets in general, Peter includes his audience bysaying, "You are sons of the prophets." He does not mean they are literal descendentsof the prophets, but they are disciples who professed to follow the prophets astheir guides. The same covenant God madewith the prophets, beginning with Abraham, He made with the Jews forever. Peter reminds his audience that they are thebenefactors of the promise made to Abraham, for God said, "In your seed(offspring) all the families of the earth (everyone, everywhere, including theGentiles – Galatians 3:8-9) will be blessed through (you)" (Genesis 22:18). God’s promise of blessing came to Abrahamwhen he believed; the same blessing of forgiveness will also come to those whobelieve in the same way. (Romans 4:7-8).

3:26 Unto you first, God, having raised upHis servant, sent Him blessing you, to turn everyone away from yourwickedness."

Abraham was blessed because he was faithful to thevoice of God (Genesis 22:15-18), and his descendentswould be blessed if they were faithful, too."Unto you first" means that the message ofGod came to the Jews first. Jesusconfined His ministry entirely to the Jews, and He told His apostles that thegospel must be proclaimed in Jerusalem first (Luke 24:46-47). Peter is following the command of Christ fromActs 1:8; he has been empowered by the Holy Spirit to proclaim the death,burial and resurrection of Jesus to Jews in Jerusalem. The resurrection is always central to thegospel message. Peter said that Godraised Jesus from the dead in Acts 2:24,32, 3:15, but now he is speaking ofGod raising up Jesus as a prophet like Moses (Acts 3:22). Peter uses the title, "servant,"again (Acts 3:13) referring to Jesus who came "not to beserved, but to serve" (Matthew 20:28). God’s purpose in sending Jesus was to bring ablessing to the Jews, not a curse. Peterpresented this blessing specifically in Acts 2:38; it is the blessing offorgiveness of sin followed by the gift of the Holy Spirit. Even as the promise of blessing was precededby repentance in Acts 2:38, it is preceded by repentance here, too ("turneveryone from your wickedness")."Wickedness" refers to an evil and malicious nature, a totallydepraved person. It is important to understandthat, through His servant (Jesus), God turns people from sin so that they mayreceive His blessing. It is all the workof a merciful, gracious and loving God who forgives wicked people when theyturn from sin to the Savior.

Application: To back up my testimony with Scripturewhenever I share the gospel, and to encourage others to listen and turn fromsin so they may receive the blessing of God.

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