PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
|
UBS4 |
NKJV | NRSV | TEV | NJB |
| The Lame Man Healed at the Gate of the Temple | A Lame Man Healed | Healing at the Beautiful Gate | A Lame Beggar is Healed | The Cure of a Lame Man |
| 3:1-10 | 3:1-10 | 3:1-10 | 3:1-10 | 3:1-10 |
| Peter’s Speech in Solomon’s Portico | Preaching in Solomon’s Portico | Peter’s Preaching | Peter’s Message in the Temple | Peter’s Address to the People |
| 3:11-26 | 3:11-26 | 3:11-16 | 3:11-16 | 3:11-16 |
| 3:17-26 | 3:17-26 | 3:17-24 | ||
| 3:25-26 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
In chapters 3-5 there is tension in Jerusalem over Jesus’ teaching and the
Apostle’s miracles. The time frame for the first five chapters is about one
year.
A. Peter and John heal the lame man, 3:1-4:31 ( an example of Acts 2:43)
1. the healing itself
2. Peter’s second sermon explaining the healing
3. the reaction and trial (Peter’s third sermon, given to the Sanhedrin)
4. the persecution begins
B. An attempt at communal life, Acts 4:32-5:11
1. the early unity of believers (an example of Acts 2:43-47)
2. the problems with Ananias and Sapphira
C. The early church’s relations with rabbinical Judaism, 5:12-42
1. the life of the church
2. the jealousy of the Sanhedrin
3. the intercession of an angel
4. Peter’s fourth sermon
5. the reaction and punishment
TITLES FOR JESUS IN CHAPTERS 3-4
A. Jesus Christ the Nazarene, 3:6; 4:10
B. His Servant Jesus, 3:13,26; 4:27
C. The Holy and Righteous One, 3:14 (cf. 2:27)
D. The Prince of Life, 3:15
E. The Christ, 3:18,20; 4:10 (cf. “Lord and Christ,” 2:36)
F. Prophet, 3:22
G. Possibly an allusion to the title “Seed of Abraham,” 3:25-26
H. The Cornerstone, 4:11
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-10
1Now Peter and John were going
up to the temple at the ninth
hour, the hour of prayer. 2And a man who had been lame from
his mother’s womb was being carried along, whom they used to set down every day
at the gate of the temple which is called Beautiful, in order to beg alms of
those who were entering the temple. 3When he saw Peter and John about
to go into the temple, he
began asking to receive alms. 4But Peter, along with John,
fixed his gaze on him and said, “Look at us!” 5And he began to
give them his attention, expecting to receive something from them.
6But Peter said, “I do not possess silver and gold, but what I do
have I give to you: In the name of Jesus Christ the Nazarene – walk!” 7And
seizing him by the right hand, he raised him up; and immediately his feet and
his ankles were strengthened. 8With a leap he stood upright and
began to walk; and he entered the temple with them, walking and leaping and
praising God. 9And all the people saw him walking and praising God;
10and they were taking note of him as being the one who used to sit at the
Beautiful Gate of the temple to beg alms, and they were filled with
wonder and amazement at what had happened to him.
3:1 “Peter and John were going up to the
temple” This is an imperfect active indicative. It was the habit
of all of the early disciples to go to the Temple daily (cf. Luke 24:53; Acts
2:46). The original followers of Jesus in Palestine worshiped
1. in the Temple (at least on special days if not daily)
2. in the local synagogue (every Sabbath)
3. with believers on Sunday
This was the pattern for a long period of time. These believers saw no
division between their faith in Jesus as the Promised Messiah and Judaism. They
saw themselves as the “people or congregation of Israel.” This is why they chose
the name ekklesia for their group. In the Septuagint this is how the
Hebrew covenantal phrase, “the congregation (qahal) of Israel” was
translated.
The Jews took official action after the fall of Jerusalem and instituted an
oath formula (rejecting Jesus as the Messiah) to restrict membership in the
local synagogues. This is when the church solidified its day of worship as
Sunday (the day to commemorate Jesus’ resurrection; the day Jesus appeared three
times to the disciples in the Upper Room).
John is often identified with Peter in Acts (cf. 1:13; 3:1,3,4,11; 4:13,19;
8:14). It is surely possible that the early church in Jerusalem had groups of
leaders which represented different perspectives and emphases of the gospel.
Possibly Peter and John were more open to Gentile evangelism (cf. vv. 8,10),
while James (the half-brother of Jesus) was more identified with a conservative
Jewish element. All this changed to some extent after the Jerusalem Council of
Acts 15.
▣ “at the ninth hour, the hour of
prayer” This would denote nine hours after sunrise. The Jews (i.e.,
Pharisees) had traditionally prayed each day at 9 a.m., 12 noon, and 3 p.m.
(possibly based on Ps. 55:17). This text refers to the time of the evening
sacrifice, which was 3 p.m. (the morning sacrifice was at 9 a.m.). Many people
would have been in the temple at this time (cf. 10:30).
3:2 “a man who had been lame from his
mother’s womb” All of the regular attenders of the Temple knew of this
man’s condition (“was being carried repeatedly” is an imperfect passive); therefore, there was no
chance of a trick being involved in the healing (cf 3:10; 4:22). This was a
fulfillment of OT Messianic prophecy (cf. Isa. 35:6). The Jews wanted a sign;
Jesus gave them many, now they have another if they only had eyes to see.
Here is the shocking paradox of the sick sitting daily at the house of God.
As a matter of fact, there was even a prohibition against these kinds of people
actively participating in worship (i.e., serving as priests, cf. Lev. 21:16-24).
The gospel offers a new day. Even an Ethiopian (no race barriers) eunuch (no
physical barriers) is welcome in the new kingdom (cf. 8:26-40).
▣ “the gate of the temple which is called
Beautiful” The exact location of this gate is uncertain. It was possibly
the Nicanor Gate which was made of Corinthian brass (Flavius Josephus,
Antiq. 15.11.3; Wars 5.5.3). It led from the Court of the Gentiles
to the Court of the Women. It was on the eastern side of the temple, facing the
Mount of Olives, close to Solomon’s Portico.
▣ “to beg alms of those who were entering”
Almsgiving, or giving to the poor, was a
required part of the Jewish faith (cf. Matt. 6:1-4; Luke 11:41; 12:33;
Acts 10:2,4,31; 24:17). Usually money was collected weekly in the local
synagogues and then food distributed, but apparently some begged daily in the
Temple area itself.
3:3 The man’s motive was originally
only monetary (cf. v. 5).
3:4 “fixed his gaze on” See note at
1:10.
▣
“look at us” They wanted his undivided attention (blepō is in an
aorist active imperative
form).
3:5 The Apostles were not monetarily
wealthy men, but they had access to the spiritual resources of God (cf. v. 6).
3:6
“In the name of Jesus Christ”
“Name” is a Hebrew idiom which speaks of one’s character (cf. Luke 9:48,49;
10:17; 21:12,17; 24:47, see Special Topic at 2:21). This must have been shocking
to this man. Jesus was a recently condemned and crucified criminal, whom this
stranger (i.e,. Peter) was calling “the Messiah” (i.e., “The Christ,” which is
the Greek translation, see Special Topic at 2:31).
▣ “The
Nazarene” See Special Topic at 2:22.
▣ “walk” This is a
present active imperative. Peter and John, like Jesus, used a chance
encounter to demonstrate God’s love and power and also to confirm the gospel
message (cf. v. 9). This healing drew the attention of the Jewish worshipers
(cf. v. 12ff).
3:7 This is an eyewitness account of
several related events. Someone who was there told Luke about this in vivid,
detailed terms.
▣ “immediately” This is the Greek term
parachrēma. Luke uses it ten times in his Gospel and six times in Acts (cf.
3:7; 5:10; 12:23; 13:11; 16:26,33). It is used only twice in Matthew and nowhere
else in the NT. It is used several times in the Septuagint. Luke uses idioms and
terms from this Greek translation of the Hebrew OT often. He must have known the
OT well, possibly from his contact with the Apostle Paul or involvement in
Christian catechism with new believers.
3:8 “With a leap he stood upright”
This is a present middle participle (cf. v. 9). This man
began walking all around this section of the Temple. What an opportunity to
share the Good News!
3:10 They knew this man (imperfect
active indicative, they began to recognize him). He was no stranger or
visitor. They had seen him at the gate day after day, and passed by! However,
Jesus’ representatives did not just pass by, they acted in Pentecostal power!
▣
“they were filled” Luke uses this term often (see full note at
5:17). Humans can be “filled” with many things (i.e., characterized by):
1. the Holy Spirit, Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9
2. rage, Luke 4:28; 6:11
3. fear, Luke 5:26
4. wonder and amazement, Acts 3:10
5. jealousy, Acts 5:17; 13:45
6. confusion, Acts 19:29
Peter and John wanted these who were amazed (he got their attention) to be
filled with the gospel!
▣
“wonder and amazement” These things are also common in Luke’s writings.
1. wonder, thambos, Luke 3:6; 5:9; Acts 3:10 and ekthambos in
3:11
2. amazement
a. ekstasis, Luke 5:26; Acts 3:10; 10:10; 11:5; 22:17
b. existēmi, Luke 2:47; 8:56; 24:22; Acts 2:7,12; 8:9,11; 9:21; 10:45;
12:16
God’s love and acts always cause amazement (these Greek words were used in
the Septuagint for fear and awe of God, cf. Gen. 15:12; Exod. 23:27; Deut.
28:28).
NASB (UPDATED) TEXT: 3:11-16
11While he was clinging to
Peter and John, all the people ran together to them at the so-called portico of
Solomon, full of amazement. 12But when Peter saw this, he
replied to the people, “Men of Israel, why are you amazed at this, or why do you
gaze at us, as if by our own power or piety we had made him walk? 13The
God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His
servant Jesus, the one whom you delivered and disowned in the presence of
Pilate, when he had decided to release Him. 14But you disowned the
Holy and Righteous One and asked for a murderer to be granted to you,
15but put to death the Prince of life, the one whom God raised
from the dead, a fact to which we are witnesses. 16And on the
basis of faith in His name, it is the name of Jesus which has
strengthened this man whom you see and know; and the faith which comes
through Him has given him this perfect health in the presence of you all.”
3:11 “while he was clinging to Peter”
This is a present active participle. I would imagine he
was holding on to Peter as Mary held on to Jesus in the garden (cf. John
20:16-17).
▣ “the portico of Solomon” This was a
long covered area along the eastern side of the court of the Gentiles (cf.
Josephus’ Antiq. 20.9.7). The roof was supported by many columns. It got
its name from the fact that the old foundations of Solomon’s temple were located
in the same general area. Jesus taught there often (cf. John 10:23).
3:12 “when Peter saw this“ They
saw the amazement and curiosity of the crowd and took advantage (cf. Col. 4:3;
II Tim. 4:2) of the opportunity to share the gospel (i.e., the second sermon of
the new church).
▣ “Men
of Israel” Peter called them this in 2:22. Peter is still addressing
Jews.
▣
“why. . .why” Peter asked why they were surprised by a miraculous
healing. Had not Jesus performed these kinds of miracles during the last week of
His life?
Also, why did they look at Peter and John so admiringly, as if they did it?
This was a sign of the trustworthiness of the gospel and the power of the name
of the resurrected Messiah.
The Spirit performed this miracle for several reasons.
1. to confirm the leadership of Peter and John
2. to help a needy man
3. to witness to the Jews at the Temple
3:13 “The God of Abraham, Isaac and Jacob”
This shows that Jesus’ ministry and the gospel were vitally connected to the
Covenant God and Covenant people of the Old Testament (cf. Exod. 3:6,15; Luke
20:37).
Christianity must be characterized as
the true fulfillment of Judaism (cf. Matt. 5:17-19). Many Jews would see it as a
perversion, but NT writers saw it as a fulfillment. The followers of Jesus are
the promised fruition of the “new covenant” of Jer. 31:31-34 (cf. Gal. 6:16).
Israel did not complete her missionary task of being a kingdom of priests for
the world (cf. Exod. 19:5-6; I Pet. 2:5,9; Rev. 1:6). The church has been given
the mandate (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). God’s goal is the
restoration of His image in mankind, so that His initial purpose of fellowship
can be accomplished. If there is only one God (i.e., monotheism, see Special
Topic at 2:39), then there cannot be a special people, only servants to serve
God’s universal purposes with all humanity (see Special Topic at 1:8).
▣ “has glorified” This term can be
understood in several ways.
1. the immediate context to the healing of the lame man in His name
2. the larger context of Peter’s sermon to Jesus being resurrected and
thereby glorified
3. the OT context to Jesus as the coming Messiah
4. in John’s Gospel this term is always used by Jesus Himself for His
crucifixion (cf. 7:39; 12:10,23; 13:31-32; 16:14; 17:1).
▣ “His servant” The term “servant” (pais
used regularly in the LXX)
1. an honorific title in the OT used for Jacob, Moses, Joshua, and David (cf.
Psalm 105; Luke 1:69)
2. in the Servant Songs of Isaiah (i.e., 42:1-5; 49:1-7; 50:4-11;
52:13-53:12)
3. the nation of Israel (cf. 41:8-9; 42:19; 43:10; 44:1,21; also LXX seen in
Luke 1:54)
4. God’s Messiah (cf. 42:1; 52:13; 53:11)
5. Pais is used of Jesus as the Servant/Messiah in Acts 3:13,26;
4:27,30
There is not a clear distinction between the corporate and individual aspect,
especially in the last Song (i.e., Isa. 52:13-53:12). In context it cannot refer
to Israel.
1. the nation cannot be the innocent one who brings redemption because the
nation deserves the judgment (cf. Isa. 41:18-22; 53:8d)
2. the Septuagint changes “you” in Isa. 52:14 to “Him” (also in v. 15). The
Jewish translators before Jesus’ birth (possibly 250-150
b.c.) saw this text as Messianic and individual.
▣ “Jesus” When the name Jesus is used
by itself, it usually emphasizes His humanness (cf. v. 6).
▣ “whom you delivered and disowned”
The “you” is emphatic! It was not only the Jewish leaders who were responsible
for Jesus’ death (cf. v. 17; 2:23). Peter makes a specific reference to the
crowd’s responses before Pilate (cf. Luke 23:18-25). It is possible some of
these may have been there, but Peter addresses this crowd as if they were
responsible as a group (cf. v. 15). God’s chosen people (Jews) “delivered” and
“disowned” God’s Messiah (cf. John 1:11).
▣ “Pilate” See Special Topic below.
▣ “when he had decided to release Him”
This refers to Luke 23:4,14,22, where Pilate says three times, “I find no guilt
in Him,” as well as the three times he tried to release Him (cf. Luke
23:16,20,22). Many scholars believe Acts was written to show that Roman
officials did not find Jesus treasonous. Pilate was forced by the Jewish
leadership to do that which he was reluctant to do himself.
3:14 “the Holy and Righteous One” This
states clearly the innocence and sinlessness of Jesus. The trial was a farce.
This is another OT Messianic title (cf. Isa. 53:11; Acts 7:52; 22:14; John
6:69). The demons called Jesus the Holy One of God in Mark 1:24; Luke 4:34. See
Special Topics following.
▣ “and asked for a murderer” It is so
ironic that Barabbas was guilty of the exact crime they accused Jesus
of—sedition (cf. Luke 23:18-19,23-25).
3:15 “but put to death” It is
surprising that in the many texts which mention Jesus’ death (cf. 2:23,36; 3:15;
4:10; 5:30; 7:52; 10:39; 13:28) in Acts very little is developed along the lines
of Gen. 3:15 or Isaiah 53.
There is also variety in how His death is phrased.
1. nailed to a cross – 2:23
2. crucified – 2:36; 4:10
3. put to death – 3:15; 13:28
4. put to death by hanging Him on a cross – 5:30; 10:39
5. killed – 7:52
The resurrection is emphasized but not substitutionary atonement.
NASB, NKJV“the Prince of life”
NRSV, NIV“the Author of life”
TEV“the one who leads to life”
NJB“the prince of life”
Moffatt“the pioneer of life”
This title reflects one of the three possible meanings of archēgos:
1. the author or originator (cf. NRSV, Heb. 2:10; 12:2)
2. the agent of creation (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2)
3. the one who goes first, a trail blazer (cf. TEV, NEB, Moffatt, Acts. 5:31)
The term is an obvious contrast to “murderer” (v. 14). See Special Topic
below.
SPECIAL TOPIC: AUTHOR/LEADER
(ARCHĒGOS)
▣ “God raised from the dead” Usually
in the NT it is the Father who raises the Son from the dead as a sign of His
approval of Jesus’ life, teachings, and substitutionary death. The NT also
affirms that all three persons of the Trinity were active in Jesus’
resurrection:
1. the Spirit (cf. Rom. 8:11)
2. the Son (cf. John 2:19-22; 10:17-18)
3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37;
17:31; Rom. 6:4,9)
This is a major theological aspect of the Kerygma (see Special Topic
at 2:14). If this is not true, all else is not true (cf. I Cor. 15:12-19).
▣ “a fact to which we are witnesses”
This is either
1. an emphasis on primary source material; these hearers were eyewitnesses
(cf. 2:22)
2. a reference to the Apostles and disciples in the Upper Room (cf. 1:22;
2:32)
In context number 2 seems best.
3:16 “on the basis of faith” This same
phrase occurs in Phil. 3:9. The Greek term “faith” (pistis) can be
translated into English as “faith,” “trust,” or “believe.” It is humanity’s
conditional response to God’s unconditional grace (cf. Eph. 2:8-9). It is
basically the believer’s trusting in the trustworthiness of God (i.e., His
character, His promises, His Messiah) or faithing God’s faithfulness! It is
difficult in the healing accounts of the Gospels and Acts to document the
spiritual (i.e., covenantal) side of the event. Those healed are not
always “saved” (cf. John 5). See Special Topic below.
The Greek preposition used in
this phrase, eis (cf. Phil. 3:9), is rare when used on one’s faith in
Christ (similar expression in Acts 2:38). Usually one of several prepositions is used.
1. dia – Rom. 3:22,25,30; Gal. 2:16; 3:14,26; Eph. 2:8; 3:12,17; Col.
2:12; II Tim. 3:15; I Pet. 1:5
2. ek – Rom. 9:30; 14:23; Gal. 3:8,9,22; 5:5; James 2:24
3. en –I Cor. 16:13; II Cor. 13:5; Gal. 2:20; I Tim. 3:13
4. both eis and ek are used in Rom. 1:17
There was not standardized phrase to express “saving faith.”
SPECIAL TOPIC: Faith, Believe, or
Trust (Pistis [noun], Pisteuō, [verb],
Pistos [adjective])
NASB (UPDATED) TEXT: 3:17-26
17“And now, brethren, I know
that you acted in ignorance, just as your rulers did also. 18But the
things which God announced beforehand by the mouth of all the prophets, that His
Christ would suffer, He has thus fulfilled. 19Therefore repent and
return, so that your sins may be wiped away, in order that times of refreshing
may come from the presence of the Lord; 20and that He may send Jesus,
the Christ appointed for you, 21whom heaven must receive until
the period of restoration of all things about which God spoke by the mouth of
His holy prophets from ancient time. 22Moses said,
‘The Lord God will raise up for you a
prophet like me from your brethren; to Him you shall give heed to
everything He says to you. 23And it will be that every soul that does
not heed that prophet shall be utterly destroyed from among the people.’ 24And
likewise, all the prophets who have spoken, from Samuel and his
successors onward, also announced these days. 25 ‘It is you who are the sons of the prophets and of the
covenant which God made with your fathers, saying to Abraham,
And in your seed all the families of the earth shall be blessed.‘ 26For
you first, God raised up His Servant and sent Him to bless you by turning every
one of you from your wicked ways.”
3:17 “I know that you acted in ignorance”
This reflects Jesus’ words from the cross (cf. Luke 23:34). However, even in
their ignorance, the people were still spiritually responsible! In some ways
this excuse was a way to help people accept their own responsibility (cf. 13:27;
17:30; 26:9; I Cor. 2:8). For a good discussion of the concept see Millard
Erickson, Christian Theology,
2nd ed., pp. 583-585.
▣
“just as you rulers did also”
Luke often makes a distinction between the people and their rulers (cf. Luke
7:29-30; 23:35; Acts 13:27; 14:5). The real issue in trying to do this may be
the mutual responsibility of both groups. Often it is asserted that Jesus does
not condemn Jews as a whole, but their illegal (i.e., not of Aaronic descent)
leaders. It is surely difficult to know if the cursing of the fig tree (cf. Mark
11:12-14,20-24) and the parable of the unjust vineyard tenants (cf. Luke
20:9-18) are condemnations of Judaism of the first century or only its leaders.
Luke asserts it is both!
3:18 “announced beforehand” The gospel
was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15;
Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; Rom. 1:2, see Special Topic at
1:8). The early sermons in Acts (the kerygma, see Special Topic at 2:14)
present Jesus as the fulfillment of OT promises and prophecies.
There are several aspects of the
Kerygma (i.e., the major theological aspects of the sermons in Acts)
expressed in these verses.
1. faith in Jesus is essential
2. Jesus’ person and work were prophesied by OT prophets
3. the Messiah must suffer
4. they must repent
5. Jesus is coming again.
▣ “God announced beforehand by the mouth of
all the prophets” Jesus fulfilled OT prophecy (cf. v. 34, Matt. 5:17-48).
I think Jesus Himself showed the two on the road to Emmaus (cf. Luke 24:13-35)
the OT prophecies that pertained to His suffering, death, and resurrection. They
shared this with the Apostles, who made it part of their preaching (cf. Luke
24:45).
▣ “Christ” This is the Greek
translation of the Hebrew word ” Messiah” (see Special Topic at 2:31), which
means Anointed One. This refers to God’s special agent whose life and death
would inaugurate the new age of righteousness, the new age of the Spirit.
The affirmation that Jesus was/is the Christ/Messiah promised by YHWH becomes
a recurrent theme of the preaching of Acts.
1. Peter – 2:31; 3:18; 5:42; 8:5
2. Paul – 9:22; 17:3; 18:5,28
▣ “suffer” This was alluded to in
several OT texts (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 12:10). This aspect
of a suffering Messiah is what surprised the Jews (cf. I Cor. 1:23). They were
expecting a conquering general (cf. Rev. 20:11-16). This was a recurrent theme
of Apostolic sermons in Acts
1. Paul (cf. Acts 17:3; 26:23)
2. Peter (cf. Acts 3:18; I Pet. 1:10-12; 2:21; 3:18)
3:19 “repent and return” The Greek
term “repent” means a change of mind. This is an
aorist active imperative of metanoeō. The Hebrew term for
repentance means “change of action” (“return” [emistrephō] may reflect
the Hebrew “turn” shub, cf. Num. 30:36; Deut. 30:2,10) in the Septuagint.
Repentance is a necessary covenant item in salvation along with faith (cf. Mark
1:15 and Acts 3:16,19; 20:21). Acts mentions it often (cf. Peter – 2:38; 3:19,26
and Paul – 14:15; 17:30; 20:21; 26:20). Repentance is indispensable (cf. Luke
13:3 and II Peter 3:9). It is basically a willingness to change. It is a both a
human volitional act and a gift of God (cf. Acts 5:31; 11:18; II Tim. 2:25). See
Special Topic at 2:38.
▣ “sins may be wiped away” This term
means “to erase”; “blot out”; or “wipe away” (cf. Col. 2:14; Rev. 3:5; 7:17;
21:4). What a promise! In the ancient world ink was acid and was, therefore,
impossible to erase. This is a true miracle of God’s grace (cf. Ps. 51:1;
103:11-13; Isa. 1:18; 38:17; 43:25; 44:22; Jer. 31:34; Micah 7:19). When God
forgives, God forgets (erases)!
▣ “times of refreshing” The Greek term
(anapsuchō, anapsuxis) basically means “breathing space, relaxation,
relief” (Baker, Arndt, Gingrich, and Danker, A Greek-English Lexicon, p.
63), “refresh by air,” or “treat a wound with air” (Kittle, Theological
Dictionary of the New Testament, vol. 9, p. 663). The metaphorical extension
is physical or spiritual refreshment or restoration.
In the Septuagint it is used of regaining physical strength after a battle
(cf. Exod. 23:12; Jdgs. 15:19; II Sam. 16:14) or emotional refreshment as in I
Sam. 16:23.
Peter’s reference seems to be to an OT promise, but this phrase is not used
in the OT. For desert people expanse was identified with freedom and joy, while
closed in spaces were a sign of distress and trouble. God was going to bring a
widening, refreshing period of spiritual activity. This Messianic activity had
come in the gospel. The “times of refreshing” had come in Jesus of Nazareth.
However, the coming consummation would bring the new age of the Spirit. In this
specific context Peter is referring to the Second Coming. This phrase seems to
be parallel to “the period of restoration” (v. 21). See Special Topic: Kerygma
at 2:14.
3:20 “He may send Jesus” This is an aorist active subjunctive, which denotes an
element of contingency. The actions of Peter’s hearers, in some sense,
determined the time of spiritual consummation (cf. F. F. Bruce, Answers to
Questions, where he links Acts 3:19-21 with Rom. 11:25-27, p. 201).
The juxtaposition of “Jesus” next to
“the Christ/the Messiah” seems to imply that Peter is specifically asserting the
Messiahship of Jesus of Nazareth. Later in the NT, “Lord,” “Jesus,” and “Christ”
occur often, more as a combined referent to Jesus (i.e., the Lord Jesus Christ)
than an emphasis on the title Messiah. This is especially true in predominately
Gentile churches.
▣ “the Christ appointed for you” This verb is a
perfect passive participle. This same term is used of God’s fore-choice
in 10:41; 22:14; 26:16; Jesus’ coming and dying has always been God’s eternal
redemptive plan (cf. 2:23; 3:18; 4:28; 13:29).
In the Septuagint this term reflects
a choice, but without the foreknowledge (i.e., for Luke “pro” means before, cf.
Exod. 4:13 and Josh. 3:12), which is obvious in this word’s usage in Acts. It
does convey that sending Jesus was God’s choice of blessing and redemption!
3:21
NASB, NKJV“whom heaven must receive”
NRSV“who must remain in heaven”
TEV, NIV“He must remain in heaven”
NJB“whom heaven must keep”
The
subject of this phrase is “heaven”; the
object is “whom” (i.e., Jesus). There are two verbals in this phrase. The first is dei,
from deō, which means “it is necessary” or “it is proper.” See full note
at 1:16.
The second is an AORIST MIDDLE
(deponent) infinitive of dechomai. Harold K
Moulton, The Analytical Greek Lexicon Revised says in this context it
means “to receive into and retain” (p. 88). You can see how the English
translations pick up on the contextual aspect. Luke uses this term more than any
other NT writer (13 times in Luke and 8 times in Acts). Words must be defined in
light of contextual usage and implication, not etymology. Lexicons
(dictionaries) only denote usage. They do not set definition!
NASB“until“
NKJV, NRSV,
TEV“until”
NJB“til”
This word is in the Greek UBS4 text. I do not know why NASB, 1995
edition, put it in italics, which is the way to show it is not in the Greek
text, but supplied for English readers to understand.
In the 1970 edition of NASB, the
“the” is in italics and not “until,” which is correct.
▣ “period of restoration of all things”
This refers to recreation (cf. Matt. 17:11; and especially Rom. 8:13-23). The
evil of human rebellion in Genesis 3 is nullified and creation is restored;
fellowship with God is reestablished. The initial purpose of creation is finally
fulfilled.
▣ “about which God spoke by mouth of His holy
prophets from ancient times” Mark’s Gospel begins with a quote from Mal.
3:1. Matthew 1:22-23 refers to the prophecy of Isa. 7:14. Luke used this same
phrase in Luke 1:70. One aspect of the Kerygma (i.e., recurrent
theological truths in the sermons in Acts, see Special Topic at 2:14) is that
Jesus’ birth, life, death, and resurrection fulfilled OT prophecy (cf. Matt.
5:17-19). Jesus’ ministry was not an afterthought or Plan B. It was the
predetermined plan of God (cf. 2:23; 3:18; 4:28; 13:29, see Special Topic at
1:8). All things are working out to the fulfillment of the total restoration of
God’s will for creation.
3:22 “Moses said” The title “The
Prophet” was used of the coming Messiah (cf. Deut. 18:14-22; esp. 15,18; John
1:21,25). This documentation of Jesus from the Law of Moses (i.e., the most
authoritative part of the OT canon for Jews, both Sadducees and Pharisees) would
have been very important to these Jewish hearers. Jesus has always been God’s
plan of redemption (i.e., Gen. 3:15). He came to die (cf. Mark 10:45; II Cor.
5:21).
3:23 This was a serious word of
warning. It is an allusion to Deut. 18:19. Rejection of Jesus was, and still is,
a serious, eternal matter.
This allusion to Deut. 18:14-22 also
has some significant theological insights.
1. Notice both the individual and corporate aspects. Each individual soul
must personally respond to the Messiah. It is not enough to be a part of the
corporate body of Israel.
2. The phrase “utterly destroyed” is an allusion to “holy war.” God will
prune His own vine (i.e., Israel, cf. John 15; Rom. 9-11). Those who reject “the
Prophet” are rejected by God. The
issue of salvation is one’s faith response to God’s Messiah. Family, race,
ethics, and meticulous performance of rules are not the new covenant criteria of
salvation, but faith in Christ (cf. I John 5:12).
3:24 “Samuel” In the Jewish canon he
(i.e., I Samuel) is considered one of the “Former Prophets,” a part of the
second division of the Hebrew canon. Samuel was called a prophet in I Sam. 3:20
and also a seer (i.e., another term for prophet) in I Sam. 9:9; I Chr. 29:29.
▣ “these days” The “time of
refreshing” (v. 20) and “the period of restoration of all things” (v. 21) refer
to the consummation of the Kingdom of God at the return of Christ, but this
phrase refers to the inauguration of the Messianic Kingdom, which occurred at
the incarnation of Jesus at Bethlehem or at least to the whole period of the
latter days, which is the time between Christ’s two appearances on planet earth.
The OT primarily understood only one coming of the Messiah. His first coming as
the “Suffering Servant” (v. 18) was a surprise; His glorious return as military
leader and judge was expected.
3:25 Peter addresses these Jews as the
children of Abraham, the covenant people. However, these covenant people must
respond in faith and repentance to Jesus and the gospel or they will be rejected
(v. 23)!
The NT (new covenant) is focused in a person, not a racial group. In the very
call of Abram there was a universal element (cf. Gen. 12:3). The universal offer
has come in Christ and is available to all (i.e., Luke wrote primarily to
Gentiles. His Gospel and Acts made this invitation repeatedly and specifically).
▣
“covenant” See SPECIAL TOPIC:
COVENANT at 2:47.
▣ “all
the families of the earth shall be blessed“ This is a reference to
God’s promise to Abraham in Gen. 12:1-3. Notice the universal element also in
Gen. 22:18. God chose Abraham to choose a people, to choose the world ( cf.
Exod. 19:5-6; Eph. 2:11-3:13). See Special Topic at 1:8.
3:26 “For you first” The Jews, because
of their Covenant heritage, have the first opportunity to hear and understand
the message of the gospel (cf. Rom. 1:16; 9:5). However, they must respond in
the same way as everyone else: repentance, faith, baptism, obedience, and
perseverance.
▣ “raised up His Servant and sent Him”
See note at 2:24 and 3:13.
▣ “to bless you” This is what God
wants for all mankind (cf. Gen. 12:3). However, He sent Jesus to the lost sheep
of the house of Israel first!
▣ “by turning every one of you from
your wicked ways” Salvation involves a change of mind about sin with a
resulting change of actions and priorities. This change is evidence of true
conversion! Eternal life has observable characteristics!
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. What is “the continual”?
2. Why was this healing so powerful”
3. Why was a suffering Messiah so shocking to the Jews?
4. Why does Luke quote Gen. 12:3?
5. Are Jews saved differently from Gentiles?
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Bible Lessons International