April 7, 2014: Acts Chapter 3

Tuesday, May 6, 2008 - The Book of Acts Chapter 3

Acts Chapter 3:1-8 Peter and John in the Temple

In 2:43 Luke mentions the "many signs and wonders" being accomplished by the Apostles. Luke understands this as the continuation of Jesus' ministry of healing, now invested in the generation of the apostolic leadership. We are to see these acts as the work of the Holy Spirit. In this passage we read of an example of the Spirit's availability to Peter and John (son of Zebedee) as they made their way to the Temple for the evening prayer and daily sacrifice at the ninth hour (3:00 p.m.). They walked together across the wide expanse of marble flooring in the Court of the Gentiles approaching the entrance to the Court of the Women through a massive gate plated with polished Corinthian bronze. The entrance was an opportune place for the destitute and ill to beg for alms, especially at the time for prayer. Because prayer and alms giving were two of the three major acts of Jewish piety, the third being fasting, those entering through the gate would be more likely to respond favorably. It would have been a common sight to see beggars brought to the gate on a daily basis by family or friends.

As Peter and John approached the gate a man who had been lame "from his mother's womb" called out to them asking for mercy (alms). Because they stopped to look at the man he took their interest as a sign they would give him a few coins. They will not but they will give him something of higher and more lasting value. Taking the man by the right hand (the hand of honor) Peter raises him up to a standing position, giving him the gift of a wholeness he has never enjoyed and a new life all in the name of Jesus Christ the Nazorean. As with many such stories we have read of Jesus' healings, the response of the healed man is a joyous exhibition offering praise to God. Those who saw the man they knew to have been lame just moments ago, were amazed.

Acts Chapter 3:11-26 Peter Speaks to the Crowd

The "utterly astonished" crowd of people who had seen the healed man, gathered around Peter and John thinking they were holy men with the power to heal. Peter takes the amazed ("ecstatic") gathering as an opportunity to correct their false glorification of the Apostles' supposed power and to bear witness to the message they have been given to proclaim by the Spirit. It is not by their power that this man has been made whole restoring his status within the Israelite community and enabling him to enter the sacred confines of the Temple from which he had been barred. Through a brief spiritual genealogy of the source of this healing power Peter relates the Gospel proclamation regarding Jesus whom God has glorified (raised up). This is the Jesus (the Holy and Righteous One) "you Israelites" have rejected before Pilate in exchange for a murderer. It is [you Israelites] who have killed the "Author of life." It was by faith in and through the name of Jesus alone that this man has received "perfect health."

Having convicted the gathering of their corporate sin (committed by virtue of being Jewish), Peter provides a remedy. It was out of ignorance that they and their leaders acted while even their actions proved to be a fulfillment of Scripture (Ps. 22; Isa. 50:4-6). Now that, they know what they have done is an offense to God they must repent, turn to God and receive forgiveness for their sin. If they will do that they will participate in the "times of refreshing," the Kingdom of God which will be ushered in by the Messiah, this Jesus, whom God will send to Israel.

Peter uses the historical markers of Israel's prophetic history beginning with Moses as pointing to the "restoration" and to Jesus as the one God sends to initiate it. Moses said God would raise up another prophet like him. Those who will not listen to this prophet will be cast out forever. These days of restoration were foretold by the prophets from Samuel onward. The members of Peter's audience are the descendants of these prophets and the Patriarchs who had received the covenant blessing from God. This blessing has been sent to Israel first through the "child" of God (Jesus) that they may turn from their sin and turn towards God.

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The basis for Luke's argument is that before the Kingdom of God can be initiated in its fullness, Israel must be restored.

For that purpose God has sent his servant (child), Messiah to Israel.

The prophets had pointed both to the time of restoration and the coming of the Messiah who must suffer.

The Patriarchs received and passed on God's Covenant blessing to this generation.

Out of ignorance the Israelites have rejected and killed the Messiah.

Now they have an opportunity to become the restored Israel through repentance, turning back to God and accepting as Messiah the one they have killed.

By doing so all the families of the earth will be blessed.

For Luke, Israel must be invited first. Israel's restoration is the prelude to the Kingdom.

That is the mission of the Apostles, to provide the opportunity for Israel to be included in the coming restoration when Jesus returns.

Those Israelites who refuse to repent will be "utterly rooted out of the people."

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The location of the "Beautiful Gate is unknown outside of this New Testament report. A number of possibilities have been proposed. If we take "beautiful" as an adjective and not a name, the gate from the court of the Gentiles into the court of the women certainly would qualify. This is the gate through which only Israelites can enter. Restoring in the name of Jesus of a lame Israelite to his place among the people is certainly in keeping with Luke's intent in defining the Apostles' primary mission to Israel. In that context, the restoration of the lame man serves as a saving act and a metaphor for the possible inclusion of Israel.