22 For Moses truly said to the fathers, ‘The Lord your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you.
23 And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.’
24 Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days.
25 You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’
26 To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.”
Quote (v.22) — from Deuteronomy 18:15. Moses warned the Israelites not to follow the idolatry of the Canaanites but to trust God who promised to send a prophet. Peter is explaining that the prophet Moses foretold was Jesus Christ.
prophet like me (v.22) — like Moses (see Hebrews 3:1-6). Christ is like Moses in that He is:
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deliverer of His people from slavery
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Mediator of the covenant
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revealer of God’s Word and will
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worker of miracles
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faithful Servant appointed by God
Yet, Moses brought the law — Christ brings grace and truth (John 1:17). Moses failed to bring Israel to the Promise Land — Christ is and will do so.
from your brethren (v.22) — of Israel (as in Deuteronomy 3:18) and not referring to Ishmael, as the Muslims claim.
destroyed (v.23) — complete destruction. In Deuteronomy, the original states, “I will require it of him.” Peter substitutes a quote from Genesis 17:14; Exodus 31:14; Leviticus 7:20 and other places.
Samuel and those who follow (v.24) — Samuel and the other prophets also prophesied of Christ.
these days (v.24) — the offering of the kingdom, as we saw in Acts 2:16, and in Joel’s prophecy (Joel 2:28-32)
you (v.25) — emphatic — “You of all people.” They should have known better, but their response was to arrest the apostles (chapter 4).
sons of the prophets (v.25) — The Jews Peter spoke to were the heirs of the Old Testament prophets and, therefore, heirs of the promises of the kingdom
Abraham (v.25) — quote from Genesis 22:18
to you first (v.26) — “you” is emphatic — Romans 1:16; Acts 13:46. This isn’t Paul’s way of giving preference to Jews. It is his defense for going to the Gentiles.
iniquities (v.26) = active wickedness — perverse delight in evil
It is doubtless this prophecy from Moses’ writings that forms the background of our Lord’s repeated cry: “He that hath ears to hear let him hear!” and of the Father’s command: “Hear ye Him,” and of the Samaritan woman’s observation: “I know that Messiah cometh, which is called Christ: when He is come, He will tell us all things” (Matthew 11:15; 17:5; John 4:25). — Stam, page 147
In Peter’s address in the temple, Jesus Christ is mentioned by seven different names:
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Servant of God
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Holy One
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Righteous One
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Author of Life
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Christ of God
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Prophet
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Seed of Abraham
18 But those things, which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled.
19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
20 And He shall send Jesus Christ, which before was preached unto you:
21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.
by the mouth of His prophets (v.18) — Peter understood the Old Testament prophecies, as the Lord said he would — Luke 24:44-48
hath so fulfilled (v.18) — emphasis on “so” — referring to their ignorance in verse 17
repent (v.19) = change your mind
be converted (v.19) — the action which results in repentance
blotted out (v.19) — erased, like the obliteration of handwriting
refreshing (v.19) = respite
times of refreshing (v.19) — when Israel receives her promised blessings and all nations are blessed through her
send Jesus Christ (v.20) — the second coming, after the Tribulation and at the beginning of the Millennium
before was preached (v.20) = announced beforehand
Verse 20 should read “And He shall send the Christ, which before was preached unto you, even Jesus” to point out that “He” whom they crucified was the Messiah.
restitution (v.21) = fulfillment, establishment
times of restitution (v.21) — as in Acts 1:7, a period of longer duration, referring, perhaps, to the many events associated with the end times.
which God had spoken (v.21) — referring to the times (Isaiah 11, 35, 60; Jeremiah 31; Ezekiel 36; Joel 2, 3; Micah 5; Zechariah 12-14, etc.)
This is the first offer of the kingdom to Israel. Before Calvary, it was mentioned that the kingdom was “at hand.” But here is the first time they are told the times of refreshing will come and God will send Jesus Christ to earth if they repent.
Nowhere in Acts 2 or 3 does Peter refer to the cross of the blood of Christ as a means of salvation. The Jews were told to repent, not to believe.
These are very interesting words and of great importance. They can only be understood in the right way if we do not lose sight of the fact to whom they were addressed, that is to Jews, and not to Gentiles. They are the heart of this discourse, and as such a God-given appeal and promise to the nation. If this is lost sight of, the words must lose their right meaning. The repentance which is demanded of them is an acknowledgment of the wrong they had done in denying the Holy and righteous One, a confession of their blood-guiltiness in having slain the author of life. This, of course, would result in their conversion and the blotting out of their sins as a nation. This God had promised before to the nation. “I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins (Isaiah 43:25). Anticipating that glorious day in which this shall be accomplished, a day still to come, the prophet spoke the following glorious words: I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto Me; for I have redeemed thee. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified Himself in Israel (Isaiah 44:22-23). — Gaebelein, page 78
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It would be impossible to mention all these promises and in what the times of refreshing and restoration of all things consist. These days of a coming age, the kingdom age, or as we call it, because its duration will be a thousand years, the Millennium, are fully described on the pages of Old Testament prophecy. Not alone will the nation be blessed, but Jerusalem will be a great city, the land will be restored and become the great center for blessings; the nations of the earth will receive blessing and groaning creation will be delivered from its groaning, and the curse which rests upon it. —Gaebelein, page 79
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Not only in the Old Testament do we find a description of what is to come for Israel, the nations and creation, but elsewhere in the New Testament these times of refreshing and restoration of all things are clearly indicated. See Matthew 19:28; Romans 8:19-23; Ephesians 1:10, etc. But between these two words of promise of what shall be Israel’s portion if they repent, stands another fact: It is the second coming of Jesus Christ. —Gaebelein, page 80
12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus; whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go.
14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
16 And His name through faith in His name hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all.
17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
Why were the Jews so astonished by the miracle when Christ Himself had so recently walked among them doing miracles? Peter explains that the same Christ empowered him to do this miracle.
answered (v.12) — not their spoken question, but in response to their wonder
earnestly on us (v.12) — emphasis on “on us”
Son (v.13) — should be “Servant — The word “servant” is a designation of the Messiah, as found in Isaiah 42:1-4 and following chapters (c.f. Matthew 12:17-21). This special usage of the word is peculiar to the Acts (3:26; 4:27, 30). It implies the teaching about the sufferings of Christ as contained in Isaiah chapters 1-53, where the “Servant of the Lord” is spoken of. He was to be God’s “salvation unto the ends of the earth.” In Him were perfectly exemplified all those attributes of obedience, devotion, earnestness and diligence which go to make up ideal service. — Walker, page 72.
whom ye delivered (v.13) — emphasis on “ye”
Pilate (v.13) — Pontius Pilate was the fifth Roman procurator of Judaea, which he administered from a.d. 26 for ten years. He was then recalled to Rome to answer complaints brought against him by the Samaritans, and forthwith disappears from authentic history. — Walker, page 72.
Holy (v.14) — consecrated to God’s service
Just (v.14) — righteous — integrity of character and conduct
killed (v.15) — murdered — strong contrast with “Holy One and the Just” — Barabbas (Mark 15:7; Luke 23:18-19). They had a murderer released and became murderers.
Prince of Live (v.15) = Author of life — lit. “originator of life”
His name (v.16) — the name stands for the person — His authority and power
whom ye see and know (v.16) — the miracle was undeniable
faith (v.16) — The faith the lame man exercised to be healed by Christ also came from Christ.
perfect soundness (v.16) = wholeness and entireness in all parts. — one word in Greek
brethren (v.17) — Peter was formal when making his accusation but now becomes more familiar for the appeal.
ignorance (v.17) — They didn’t know Jesus was the Christ, but they should have known, so they were no less guilty.
rulers (v.17) — chief priest and Sanhedrin
You will remember in the Old Testament God made special provision for any guilty of putting another man to death unintentionally or through ignorance. “And ye shall take no satisfaction for him that is fled to the city of his refuge.” Scriptures illustrates it like this: If a man, for instance, is chopping wood and his neighbor is near and the axe head flies off and hits the neighbor and the man falls dead, the one who slew him is not to be treated as a murderer. He is guilty of manslaughter, but is not a murderer. God commanded that there be six cities located at different points, with good roads to them. For the man who unintentionally slays his neighbor is immediately to flee to the nearest city and abide there until the death of the high priest (Numbers 35:32), and the revenger of blood is not to seek him out nor treat him as a murderer.
Now as God looked on a man as guilty of putting His Son to death, the Apostle Peter shows that He is wiling to treat him as a manslayer. Peter says, “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.” You did not understand; you did not know Jesus was really the Messiah and Servant of God. You thought you were fulfilling God’s purpose perhaps in putting Jesus to death. You did it through ignorance. You see, Peter is opening a door to a city of refuge. He is saying, God is ready to treat you not as a murderer, but as one guilty of manslaughter, and as long as the high priest lives you are safe if you enter the place of refuge. Our High Priest is the Lord Jesus and He lives forever; and those who accept the salvation God has provided are forever secure from the avenger, for God will not permit a charge to be brought against any who are saved by the blood of Jesus Christ. The Apostle Paul says, Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory (1 Corinthians 2:8). So again you see they did not know. Pilate did not know; the Roman soldiers did not know; neither Jews nor Gentiles understood. That is what Jesus meant when He said on the cross, Father, forgive them; for they know not what they do (Luke 23:34). — Ironside, pages 89-91
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Every word Peter utters, inbreathed by the Holy Spirit, shows the national Jewish character of the address. The Apostle does not speak of God as the Father of the Lord Jesus Christ, but as the God of Abraham, and of Isaac and Jacob. This is God’s Name in connection with His covenant people. In vain do we look for this name of God in the rest of the New Testament. For us, as believers, God’s Name is revealed as “Our God and our Father, the God and Father of our Lord Jesus Christ.” Then of the Lord, Peter speaks as “His Servant Jesus.” The authorized version has “son” instead of servant; but that is wrong. Peter, indeed, knew the Lord as the Son of the living God, for he had confessed Him thus at Caesarea Philippi. The Spirit of God, however, did not suffer him to use the word Son here. It was reserved for another Apostle to make known the full Glory and Sonship, both eternal and by resurrection from the dead, that is, through the Apostle Paul. The first time we find the Lord Jesus Christ preached as Son of God is in Acts 9:20, and the converted Saul of Tarsus is the preacher. Acts 8:30, where Philip asks the Eunuch if he believes in the Son of God is an interpolation and must be omitted. In connection with the earth and His people Israel, the Lord is “the servant of God.” As such He was predicted and described by Isaiah (chapter 42) and other prophets. That servant had been in the midst of His people and Jesus, the Nazarene, was that servant. The God of their fathers had witnessed to it by healing the lame man; in it God had glorified His servant Jesus. — Gaebelein, pages 75-76.
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But why does Peter thus hold Israel to account for the crucifixion, when the Lord Himself prayed that they might be forgiven? Is he ignorant of the Lord’s dying petition: Father, forgive them, for they know not what they do?
The explanation is that before forgiveness can be applied it must be accepted. To tell an offender that you have forgiven him, when he does not feel he has wronged you, will not bring him one step closer to you; it may even insult him and drive him farther away. He must first be brought to see his guilt and to realize his need of forgiveness. — Stam, pages 132-133
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The fact is that before the crucifixion Israel’s leaders did not know that Jesus was the Christ. True, they could have know, yes, and should have known, but the fact remains that they did not know. They were in a similar position to that in which Saul of Tarsus was later found. He too could and should have known, but he did not know, and later wrote: I obtained mercy, because I did it ignorantly in unbelief (1 Timothy 1:13).
No excuse, of course, could be found for the hate and injustice and cruelty which Israel had shown toward Christ, but the fact is that they did not know that He was the Christ. Our Lord Himself implied this when He said: When ye have lifted up the Son of man, then shall ye know that I am He … (John 8:28).
In other words, those responsible for the crucifixion well knew that they were murdering their victim, but they did not know that their victim was Christ. Whatever may be the full implication of 1 Corinthians 2:8, it surely teaches that had “the princes of this world” known who their victim was they would not have crucified the Lord of glory.”
This, of course, did not justify their action, but it was a basis upon which God might show mercy. Had they recognized Him as Messiah they would not have dared to condemn and crucify Him, but they did not believe Him to be the Messiah, hence our Lord’s appeal: They know not what they do, and Peter’s concession: And now, brethren, I wot that through ignorance ye did it. — Stam, page 136
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This address of Peter was peculiarly Hebrew. He referred to God as “The God of Abraham, and of Isaac and of Jacob;” he declared that “God foreshowed by the mouth of all the prophets;” and toward the end of the address he spoke of the covenant which God made with “Your father Abraham.”
The references to Jesus were almost all borrowed from Old Testament Scriptures: “The Servant of God’ a word which took them naturally back to the great prophecy of Isaiah: “The Holy and Righteous One,” being two descriptions of the Old Testament, each of them having Messianic value; and finally “the Christ” which was but the Greek form of the Hebrew word Messiah, indicating the great hope of the people.
The terms in which he spoke of the hopes which Jesus had created where equally suggestive. “That your sins may be blotted out,” was an immediate quotation from the great Psalm of penitence; “seasons of refreshing from the presence of the Lord,” gathered up and expressed the perpetual note of hopefulness that had sung itself out in the Psalms and prophecies of the ancient covenant; and when he spoke of the teaching, he referred to the fulfillment in the Person of Jesus, of the promise of Moses, that another prophet should be raised up.
The opening and closing words of the address indicate the fact that the message was peculiarly one to the Israelitish nation. He said, “Ye men of Israel, why marvel ye at this man.” The apostle meant to say that men, not of Israel, might have marveled with greater show of reason. When we come to the close of the address, notice very carefully these words, “Unto you first God having raised up His Servant.” The thought most evidently is that he had been expressing himself throughout the whole of this explanation of the miracle, peculiarly and directly to the men of Israel. — Morgan, pages 104-105
1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.
2 And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;
3 Who seeing Peter and John about to go into the temple asked an alms.
4 And Peter, fastening his eyes upon him with John, said, Look on us.
5 And he gave heed unto them, expecting to receive something of them.
6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.
7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.
8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.
9 And all the people saw him walking and praising God:
10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.
The fact is that Peter and John went to the temple at the hour of prayer because Israel had not yet been set aside and this was still God’s appointed house of prayer.
They were most faithful to their great commission, for under that commission (which was based upon the covenants and prophecies) the conversion of the nations must begin with the conversion of the nation — Israel (Zechariah 8:13; Luke 24:47; Acts 1:8; 3:25-26).
Nor were these men unspiritual for clinging to Judaism and its ceremonies, for no revelation had yet been given that because of the cross the Mosaic law could be set aside. — Stam, pages 126-127
ninth hour (v.1) — 3:00 pm — the hour for sacrifice and prayer
The lame man was more than 40 years old — Acts 4:22
lame from his birth (v.2) — Luke’s observation as a physician
Beautiful Gate (v.2) — We do not meet with this name elsewhere, and so it is difficult to identify the door in question. The most probable conjecture is that it is identical with the gate of Herod’s temple which was known as “the gate Nicanor.” This was on the east side of the “Court of the Israelites” and was reached by a flight of fourteen or fifteen steps from the “Court of the Women.” In other words, it was the main entrance from the east into the innermost court. All the temple gates to this innermost court had folding doors, covered with gold and silver; but Josephus tells us that this one was much larger than the rest, being fifty cubits high and forty cubits broad. It was made of Corinthian brass, “adorned after a most costly manner” with thicker and richer plates of gold than the other gates. Others have supposed the beautiful gate or door to be the gate “Shushan” (lily), which appears to have been on the east of the “Court of the Women;” through it ingress was had from the “Court of the Gentiles.” There is however considerable uncertainty as to its exact locality. Josephus’s description of the more handsome of the gates has been appropriated to this gate “Shushan,” erroneously, as it would seem. — Walker, page 65
alms (v.2) = lit. “pity” or “mercy” — by extension, the expression of mercy
fastening his eyes (v.4) — same verb as “looking steadfastly” in Acts 1:10
gave heed (v.5) — directed his mind, expectation
in the name of Jesus Christ (v.6) — by virtue of His power and authority
His feet and ankle bones (v.7) — The former of these two nouns means, literally, “the soles of the feet,” on which man steps. Both that and the following noun “ankle-bones” are peculiar to this one passage in the New Testament, and both are of a technical character and accord with the professional knowledge of the writer as a physician. — Walker, page 68
received strength (v.7) — so as to perform their proper functions — a medical term
The man stood for the first time in his life. He not only had the strength to walk, but knew how.
praising God (v.8) — The man followed Peter and John but gave credit to God.
amazement (v.10) = astonishment — a great disturbance of mind
held (v.11) = clung to
Solomon’s Porch (v.11) — The outer court of the temple, “the Court of the Gentiles,” was surrounded by porticoes, of which those on the north, west and east formed double cloisters, with two rows of white marble monolithic columns supporting a roof of carved cedar. Of these porticoes or cloisters, that on the east, as Josephus tells us, was called “Solomon’s Porch.” He attributes it to the time of Solomon, but we are rather to understand that it was the work of Herod, the name of Solomon being attached to it for traditional reasons unknown to us. It was a place of common resort for frequenters of the temple, and it is interesting to remember that our Lord delivered there. His beautiful discourse about the Good Shepherd (John 10:23). — Walker, page 70
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What a comparison we have here between the nation Israel and the believing remnant! Israel had never been able to walk since the day that God took them by the hand to bring them out of the land of Egypt (Jeremiah 31:32). And now Israel had sought temporal deliverance and earthly prosperity like the lame man begging here for an alms. An alms indeed it would have proved, too, had Israel been granted her wish, for she needed more than temporal deliverance and prosperity. She needed redemption from sin (Matthew 1:21; Acts 3:26; Romans 11:26). The price of this redemption was not silver and gold but the blood of the new covenant (Jeremiah 31:31-34; Matthew 26:28). Now Israel lay at the threshold of millennial blessing, as it were, but without redemption and the Spirit, she lacked the strength to enter in and could but remain a helpless beggar. Some years after the healing of the lame man, Peter wrote to the Jewish believers of his day:
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot (1 Peter 1:18-19).
There was the rub. Israel was seeking deliverance from her troubles but not from her sin. She would not repent. Therefore the nation was laid as a helpless beggar outside the temple, while the true worshipers, the “little flock,” worshiped daily within! And it was this despised remnant that had what Israel needed to help her rise to her feet and enter the temple too. Indeed, the burning question now was: would she even yet receive it?
What a foreshadowing of millennial blessing to come, and what a sign of blessing proffered Israel then, at Pentecost, as Peter lifts the beggar by the right hand, saying: In the name of Jesus Christ of Nazareth rise up and walk (v.6).
Suddenly the lame beggar has become a worshiper and he enters with them into the temple walking and leaping and praising God!
For the present Israel still remains spiritually a poor, helpless beggar, outside of the presence of God, but the blessed day will come when the chosen nation will be saved and with the resurrected remnant will enter before God with songs of rejoicing. — Stam, pages 128-129.
41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
42 And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
43 And fear came upon every soul: and many wonders and signs were done by the apostles.
44 And all that believed were together, and had all things common;
45 And sold their possessions and goods, and parted them to all men, as every man had need.
46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
47 Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved.
they that received (v.41) — not all who heard received (“gladly” not in many manuscripts)
teaching and baptism (v.41) — The apostles were carrying out the Lord’s instructions in Matthew 28:19-20.
added (v.41) = placed forward — placed with those already in existence.
breaking of bread (v.42) — probably the Lord’s supper, at this time, often an observance following an evening meal — “feasts of love”
fear (v.43) — awe
wonders and signs (v.43) — see verse 22
all things in common (v.44) — Only in Jerusalem, and not lasting very long even there. Not established in other churches.
sold/parted (v.45) — imperfect tense — kept on selling and parting, probably as necessity arose (as any man had need — v.45)
possessions (v.45) = real, immovable or landed property
goods (v.45) = personal, movable
temple (v.46) — The believers attended the Jewish prayers
gladness (v.46) — joy
singleness (v.46) = simplicity, like even ground with no stones
having favor (v.47) — The believers’ behavior commended them to the people of Jerusalem. Opposition came later, and then from the Jewish leaders.
the Lord added (v.47) = lit. “kept adding” — Christ did the adding.
church (v.47) — not in the original
How were they enabled to live together in such utter selflessness and such spiritual power? Ah, this is the secret of Millennial blessing! The Spirit had come, according to promise, and had taken supernatural possession of them, controlling them completely, so that they were empowered not only to work miracles, but also to live lives that fully honored God (Ezekiel 36:27-28). Today by comparison, we, the members of Christ’s Body, have the Spirit dwelling within and may appropriate His help at any time but, consistent with the present dispensation, we must appropriate by faith what God provides in grace. Hence, with regard to the Pentecostal believers we find the bare statement of fact: They were all filled with the Holy Spirit (Acts 2:4) while the Apostle Paul exhorts us: Be filled with the Spirit (Ephesians 5:18). — Stam, page 121.
Here’s another example of the confusion and contradiction of many in regard to this passage.
About three thousand had been added. We ask, added to what? Certainly to the company of the believers, which by the baptism of the Holy Spirit had been formed into one body. And now we learn at the close of this great chapter, that the church, or assembly, yet unrevealed [emphasis mine], was indeed in existence. — Gaebelein, page 64.
Yet a few pages later (page 69), Gaebelein writes:
After the outpouring of the Holy Spirit and the beginning of the church on earth we find in this book the record of a second address given by the Apostle Peter (Acts 3). This utterance is Jewish and national, that is, an appeal to the nation to repent and to accept the rejected Jesus as the Christ. Connected with this solemn appeal is the promise of national blessing. Peter promises by the Spirit of God “times of refreshing” and “the restoration of all things,” two expressions, which describe the kingdom as promised to Israel in the Old Testament. The condition upon which this promise of national blessing is made by Peter is the repentance and conversion of the nation.
So, according to Gaebelein, we have Peter in chapter two offering the church to a crowd of Jews in Jerusalem — although neither he nor his audience had any idea that’s what was happening. Then, probably not more than a day or so later, Peter again in Jerusalem, talking with a crowd which probably included many of the same people, offers the kingdom to Israel? It makes no sense to me. And it all seems to be based on the fact that the word “church” appears in 47. But, first, “church” just means assembly and is occasionally used of Israel and, second, the word doesn’t appear in the original manuscripts, but was added later, probably by someone who thought the way Gaebelein thinks.
37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.
40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
when they heard this (v.37) — that God made Jesus both Lord and Christ — and that they had crucified Him.
pricked (v.37) — pained, as if by a sharp point (John 16:8-9)
testify (v.40) — testimony, witness
In the prophetic program, still in effect at Pentecost, the cross made enmity between God and the nations (especially Israel) which calls for judgment (v.35). It wasn’t until Paul’s message that the cross was revealed as the reconciliation between God and men.
We must bear in mind that Peter addressed those who had openly rejected Jesus. They had, therefore, also openly to acknowledge their wrong and openly own Him as Messiah, whom they had disowned by delivering Him into the hands of lawless men. Repentance meant for them to own their guilt in having opposed and rejected Jesus. Baptism in the name of Jesus Christ (in which it differs from the baptism of John) was the outward expression of that repentance. It was for these Jews, therefore, a preliminary necessity. And here we must not forget that Peter’s preaching on the day of Pentecost had still to do with the Kingdom, as we shall more fully learn from his second address in the third chapter.
In this national testimony the word “repent” stands in the foreground, and their baptism in the name of Him whom they had crucified was a witness that they owned Him now and believed on Him. As soon as we leave the first part of this book in which Peter’s preaching to the Jews is prominent, we find the word repentance no longer in the foreground; all the emphasis is upon “believe.” The Gospel in all its blessed fullness as revealed to the great apostle to the Gentiles, Paul, which he called “my Gospel,” and as preached by him, makes faith — “believe” — as prominent as Peter’s preaching “repent.” — Gaebelein, pages 61-62.
In the gap between the two paragraphs above, Gaebelein writes a sentence I left out — “The great fact that the Holy Spirit had begun to form the body of Christ, the church, as stated before, was not revealed then.” Why he, and other commentaries, insist on starting the church at a point when the message wasn’t delivered and nobody knew about it, is a mystery to me.
What terms, then, did Peter offer his hearers for salvation when they were brought under conviction. “Repent, and be baptized [and not only those who feel led, but] every one of you, in the name of Jesus Christ, [and not merely as a testimony to your burial with Christ, but] for the remission of sins, and [and THEN and not until then] ye shall receive the gift of the Holy Spirit.”
How different this all is from “the gospel of the grace of God,” which was later committed to the Apostle Paul and to us! Peter’s message, however, harmonized perfectly with the “great commission”: He that believeth and is baptized shall be saved (Mark 16:16).
Indeed, the requirements for salvation here are no different than those previously laid down by John the Baptist, for we read in Mark 1:4, that John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
The only difference between Peter’s proposition and John’s was one of historical development. The Holy Spirit had now come and Peter could add: and ye shall receive the gift of the Holy Spirit. But there was no change in the meaning of the ordinance, for at John’s baptism too they had come confessing their sins (Matthew 3:6). John’s baptism and Peter’s both signified a confession of sin and a cleansing therefrom. — Stam, pages 108-109.
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At first sight it may seem that the “you” and “your children” of verse 39 refer to Israel, while the phrase, “all that are afar off” refers to the Gentiles. But a more careful examination of the passage will prove that this cannot be so.
First, the promise of the Spirit (verse 33, 38) was never made to the Gentiles. True, it affected the Gentiles, but it was unquestionably made to Israel. We Gentiles in the flesh are exhorted in Ephesians 2:11-12 to remember that we were strangers from the covenants of promise, having no hope, and without God in the world.
Nor does the phrase “afar off,” used here and elsewhere in Scripture, refer exclusively to Gentiles. We Gentiles were spiritually “afar off” (Ephesians 2:17) but Israelites outside of their own land were geographically “afar off” and are so designated again and again in the Old Testament Scriptures. Among other places, we find the phrase “afar off” in Daniel’s famous prayer:
O Lord, righteousness belongeth unto Thee, but unto us confusion of faces as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou has driven them, because of their trespass that they have trespassed against Thee (Daniel 9:7).
Peter, addressing a Jewish audience, then, declared simply that the promise of the Spirit was both to them and their children and those (of their people) who were afar off. And this harmonizes with the closing verses of chapter 3, where he reminds his Hebrew hearers that they are the children of the covenant and that unto them first God has raised up a Savior, “His Son Jesus,” since through them the nations of the earth are to be blessed. — Stam, pages 113-114).
29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day.
30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
31 He seeing this before spake of the resurrection of Christ, that His soul was not left in hell, neither His flesh did see corruption.
32 This Jesus hath God raised up, whereof we all are witnesses.
33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, He hath shed forth this, which ye now see and hear.
34 For David is not ascended into the heavens: but he saith himself, The Lord said unto My Lord, Sit thou on My right hand,
35 Until I make Thy foes Thy footstool.
36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Peter is explaining that David could not have been writing about himself in Psalm 16. David was long dead and still in his grave. David was referring to his descendant, Jesus Christ, who did fulfill the prophecy, as they had all witnessed. David had not ascended into heaven as he wrote, and Peter quotes in Psalm 110:1 (also quoted in 1 Corinthians 15:25 and Hebrew 1:13 and 10:13).
As a servant, Christ had won victory on the first plane; He had not originated evil. As man He had won victory on the second plane; He had overcome evil in its assaults from without. He now said: I am going into death, but death cannot hold Me. Death is the wage of sin. Death is that which has resulted from the fact of rebellion against God. I am going into it, but it cannot hold Me: Thou wilt not leave My soul in Hades, Neither wilt Thou give Thy Holy One to see corruption. — Morgan, pg. 76.
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None of the rabbis ever thought of applying the psalm to the promised Messiah. There is, however, an old tradition, which no doubt was known and believed in that day, which applied the psalm literally to David. This application was as follows; “Those words, ‘my flesh shall rest in hope,’ teach us that neither worm nor insect had any power over David.” Peter shows that such a traditional belief that the words referred to David himself were incorrect. They could not mean King David. — Gaebelein, pg. 58.
brethren, let me speak freely (v.29) — Peter’s bold message was given with gentleness. freely = with boldness of speech
patriarch (v.29) — father or chief of a race. David is the ancestor of the royal line of the Jews.
David is dead and buried (v.29), so Psalm 16 couldn’t apply to him when it speaks of Hades.
sepulcher (v.29) — David’s sepulcher — Nehemiah 3:16
God swore with an oath (v.30) — Psalm 132:11
seeing this before (v.31) — looking into the future
The resurrection of Christ (v.31) — Peter’s argument was clear, consecutive and forcible. It ran as follows.
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The words of Psalm 16 about the resurrection refer definitely to someone.
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They cannot denote David, for he died and saw corruption.
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But, as all Jews acknowledged, the Messiah was promised as prince of the house of David.
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The Psalm, therefore, refers to the Messiah.
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Jesus of Nazareth was raised from the dead, and so He is the expected Messiah. — Walker, pg. 50.
This Jesus (v.32) — emphatic. This Jesus of Nazareth of whom I have been speaking.
we all are witnesses (v.32) — The apostles saw, touched and spoke with the risen Lord.
Holy Spirit (v.33) — The Holy Spirit and what He was doing at Pentecost was evidence that Jesus Christ had risen from the dead.
shed forth (v.33) = poured forth — fulfilling Joel’s prophecy
right hand (v.34) — the place of honor, power and glory
footstool (v.35) — Planting a foot on the neck of a prostrate foe is a symbol of complete victory.
assuredly (v.36) = with perfect certainty. In Greek, very emphatic.
whom ye have crucified (v.36) — contrasting their dishonoring of Christ with God’s honoring of Him. Not only that, but this Christ whom they crucified now holds the scepter of power over them.
This psalm [Psalm 16] our Lord had used to silence His enemies. His own testimony had brought out four indisputable facts about that psalm. (1) That David wrote the psalm. (2) That he wrote it by the Spirit. (3) That the psalm spoke of Himself. (4) That it revealed Himself as both David’s son and David’s Lord (Matthew 22:41-46). And now the Holy Spirit uses this psalm likewise to show that the Christ had to ascend into heaven and take His place at the right hand of God till the time should come when His enemies are made His footstool. This exalted place Jesus the Nazarene had now taken; that He was really there was fully demonstrated by the outpouring of the Holy Spirit. But we must not overlook something else which this prophecy teaches. These Jews might have said, If Jesus of Nazareth is the Messiah, why does He not take the throne of His father David and begin His Kingdom reign? The 110th Psalm gives the answer. He was to go to heaven first and sit upon His Father’s throne. He was to wait there for the promised Kingdom while His enemies are in opposition to Him. — Gaebelein, pages 59-60.
25 For David speaketh concerning Him, I foresaw the Lord always before My face, for He is on My right hand, that I should not be moved:
26 Therefore did My heart rejoice, and My tongue was glad; moreover also My flesh shall rest in hope:
27 Because Thou wilt not leave My soul in hell, neither wilt thou suffer Thine Holy One to see corruption.
28 Thou hast made known to Me the ways of life; thou shalt make Me full of joy with Thy countenance.
The quote is from Psalm 16:8-11, a Messianic Psalm. Part of it is repeated in Acts 13:35.
foresaw (v.25) — “I continued looking” — diverted gaze — expresses Christ’s constant fellowship with and trust in the Father.
right hand (v.25) — signifying protection — as a soldier with his comrade or, in court, an advocate with his client
My tongue was glad (v.26) — in Hebrew “My soul,” but in Septuagint, quoted here, “My tongue.”
rest in hope (v.26) — lit. “dwell, tabernacle” — even in death, Christ dwelt in hope because of what He knew, as stated in verse 27.
leave (v.27) = forsake
hell (v.27) — Hades (Sheol) lit. “the unseen” — abode of departed spirits
Holy One (v.27) = (in Hebrew) lit. “a pious one,” “a devoted lover of God.” — This isn’t the ordinary word for “holy” — used again of Christ in Hebrews 7:26.
ways of life (v.28) = path of life — leading to resurrection
full of joy with Thine countenance — “a satisfying fullness of joy is produced by beholding Your face.”
22 Ye men of Israel, hear these words; Jesus of Nazareth, a Man approved of God among you by miracles and wonders and signs, which God did by Him in the midst of you, as ye yourselves also know:
23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
24 Whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it.
Jesus of Nazareth (v.22) — His name when in His humbled state before He was exalted — used as a reproach by the Jews. Peter uses it here, perhaps, to contrast it with Christ’s exalted state.
approved (v.22) = showed forth, displayed publicly
among you (v.22) — Many in the crowd had been eye-witnesses of Jesus’ miracles. They knew, as Nicodemus did (John 3:2), that He came from God (John 5:36).
miracles (v.22) — manifestations of God’s power
wonders (v.22) — startling, wonder-producing — calling attention to their character
signs (v.22) — emphasis on the purpose — indicators of spiritual truth
as ye yourselves know (v.22) — They could no plead ignorance. They had no excuse.
Him (v.23) — added for emphasis — “This very one who manifested the power of God.”
delivered (v.23) — handed over. God was in control.
determinate counsel — marked-out determination, decreed will — planned before the world began (Revelation 13:8; 2 Timothy 1:9).
foreknowledge (v.23) — for God, all history is an eternal now.
wicked hands (v.23) — “lawless” — without the law — Gentile (Roman). But also with the sense of law-breakers, transgressors. The Jews and Gentiles crucified Christ.
crucified (v.23) — (here) with an idea of murder
Whom God hath raised up (v.24) — God’s actions are contrasted with mans’
loosed the pains of death (v.24) = birth pains — for Christ, death was the birth of resurrected life (Psalm 18:5).
not possible (v.24) — Jesus Christ was God, He had not sinned so death had no hold on Him and the work of redemption had to be completed (Romans 1:4; Romans 4:25; Hebrews 2:14-15).
How did Peter, in his Pentecostal address, deal with the crucifixion and resurrection of Christ? Was that his gospel? Did he proclaim it as good news? Was it his purpose to offer salvation to his hearers through faith in the death and resurrection of Christ? No, nor did he in fact make such an offer.
On the contrary, his purpose was to convict his hearers of their guilt in the crucifixion of Christ and to warn them that the One whom they with wicked hands had crucified and slain, had risen from the dead and was alive again.
When those who were thus convicted asked what they should do, Peter did not tell them simply to believe that Christ had died for them, as we do today. His “great commission” had not contemplated such a message. What he did was to command them to repent and be baptized, every one, in the name of Jesus Christ for the remission of sins, so that they might receive the gift of the Holy Spirit (Acts 2:38; Mark 16:15-18).
We now know that the very death which Peter accused them of was the basis upon which God could offer them salvation at all, but Peter, at Pentecost, was not commissioned to preach “the gospel of the grace of God,” nor did he know that gospel (Acts 20:24; Ephesians 3:1-3). — Stam, pages 96-97.
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In His perfect foreknowledge God had a two-fold purpose in this [delivering Christ to be crucified] — one related to prophecy and the other to the mystery; one with which Peter’s ministry was concerned and the other with which Paul’s was concerned. The one related to prophecy and Peter’s ministry is that with which we have here to do.
It was because God purposed, by Israel’s very crucifixion of her Messiah, some day to touch and break the heart of His chosen people, that He thus delivered Christ into their hands. Indeed, it is by recognizing and acknowledging her guilt in Christ’s death that Israel will some day be saved.
“And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn.
In that day shall there be a great mourning in Jerusalem …
And one shall say unto Him, What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My friends (Zechariah 12:10-11; 13:6). — Stam, pages 98-99.
14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day.
16 But this is that which was spoken by the prophet Joel;
17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke:
20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
Peter (v.14) — stands up boldly before the crowd in the same city where he denied Christ a few weeks earlier. He was now Spirit-filled and no longer a coward.
It is not merely twelve men standing up, but “Peter, standing up with the eleven.” He alone is named. And this is consistently so in early Acts. The reader will recall that in Acts 1:15 it was Peter who “stood up in the midst of the disciples” and proposed the appointment of a successor to Judas. Here in Acts 2:14, “Peter, standing up with the eleven,” brings the great Pentecostal address. At the close of that address those who were convicted said to “Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37). And later, when persecuted for Christ, “Peter and the other apostles answered and said, We ought to obey God rather than men” (Acts 5:29). Indeed, all of early Acts revolves around Peter. He is the chief actor.
This is in close harmony with our Lord’s words before His departure, for He had appointed Peter as the leader of the twelve, saying: “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thous shalt loose on earth shall be loosed in heaven” (Matthew 16:19).
Authority in the Messianic Church, then, was centralized in the twelve apostles and personified in Peter himself, whom the Lord had singled out as the chief apostle and the supreme head of the Church of that day (see John 20:22-23; Luke 12:32 and Matthew 16:18-19). — Stam, pages 84-85.
eleven (v.14) — proof that Matthias was rightly of their number
Judea/Jerusalem (v.14) — those from the two tribes of the southern kingdom (Peter addresses the other 10 tribes in verse 22.)
The “third hour” [v.15] … reckoned from sunrise. According to the Jewish computation, the day and night were each divided into twelve equal parts called hours. These would vary in length, according to the duration of daylight. But we may say, roughly speaking, that the “third hour of the day” would be about nine o’clock a.m. It was the earliest of the stated hours of prayer, and the time of offering the morning sacrifice. Men do not, usually drink to excess in the early morning. It is stated, moreover, that the Jews took wine with flesh only, and that never in the morning but only in the evening; also that they abstained from food till midday on the occasion of their great festivals. — Walker, page 40.
this is that (v.16) — Pentecost was the fulfillment of Joel’s prophecy and not just “the same kind of thing.”
Joel (v.16) — Peter’s quote is from Joel 2:28-32. It is part of Joel’s call for Israel to repent (Joel 2:12-14), as Peter was doing.
last days (v.17) — the Lord’s second coming at the end of the Tribulation (Isaiah 2:2-4; Micah 4:1; Jeremiah 23:20; Hosea 3:4-5)
pour out (v.17) — copiously
of My Spirit (v.17) — referring to what the Spirit gives
visions (v.17) — appearances to those who are awake, watching (as young men are likely to do)
dreams (v.17) — appearances to those who are asleep (as old men are likely to be)
sons and daughters, young and old, servants and handmaidens (vs.17-18) — The Spirit was available to all regardless of gender, age or social standing.
notable (v.20) = manifest, glorious
Peter saw Pentecost as the offering of the kingdom to Israel and the beginning of the set of events leading to the last days — and rightly so. His offer was sincere and Spirit led. (The Jews had the free will to accept the offer, although the Lord knew they would not at this time.) The Mystery had not yet been revealed and Peter didn’t know that Israel would reject the Messiah again and that the last days would be postponed for the age of grace.
At Pentecost, twelve Jewish men who were chosen to sit on twelve thrones over the 12 tribes of Israel spoke to a large crowd made up entirely of Jews who were in Jerusalem (the capitol of Judea where Christ will reign on the throne of David during the Millennial Kingdom of Israel) to celebrate a Jewish feast as a fulfillment of a promise made by a Jewish prophet about the future of Israel. The apostles spoke about Messiah, whom the Jews had rejected and to whom they needed to repent. There is no indication that any Gentiles were present. There is no mention of the Body of Christ and there is no explanation of what the death and resurrection of Christ means to us in the Church. And yet, most theologians insist that this was the beginning of the Church and ridicule anyone who thinks otherwise. To me, it seems as though the Holy Spirit did everything possible to show otherwise.
Was Peter correct, then, or mistaken, when he said more than nineteen centuries ago that the last days had come?
He was correct. As we have pointed out, he was taught by our Lord (Acts 1:3) and filled with the Holy Spirit (Acts 2:4). Moreover, he was Scripturally correct, for in the light of all Old Testament Scripture these were the last days.
As we read this story we must not anticipate revelation. We must remember that God’s purpose concerning this age was still a secret.
The prophets had predicted nothing about the dispensation of grace or the Body of Christ. (Read carefully Ephesians 3:1-11.) They had spoken only of the sufferings of Christ and the kingdom glory to follow (see 1 Peter 1:11 and Zechariah 1:13-14).
Now that the sufferings were over, the Spirit was being poured out in preparation for the glory to follow (see Joel 2:28-3:17) and presently Peter was to offer to Israel the return of Christ and the long-promised times of refreshing (Acts 3:19-21).
Thus, as far as God’s revealed plan was concerned, the last days had begun — the days when Israel should at last be ushered into the glorious reign of Christ, her Savior-King. — Stam, pages 88-89.
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While the signs of the last days began to appear at Pentecost, they did not all appear. Indeed, after a time those which had appeared began to disappear again. According to Joel’s prophecy, as quoted by Peter, the signs of Pentecost were to be followed by signs both in heaven and on earth, and the pouring out of the Spirit was to be followed by the pouring out of God’s wrath.
Thank God, these latter signs did not appear — have not even yet appeared. God had not altered His plan to judge this wicked world, but in matchless love He interrupted the prophetic program, held off the day of judgment, saved the chief of sinners and ushered in the day of grace.
This secret purpose of God’s grace was first made known through Paul, from whom Peter later learned of it.
Peter writes about it in the closing words of his last epistle, explaining how it was that the Lord, who was to have come to judge and reign, had now delayed His coming.
First he cautions his readers not to count the delay “slackness” — at least not the slackness of indifference — and then he explains just how the delay should be viewed:
The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance (2 Peter 3:9).
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you (2 Peter 3:15). — Stam, pages 91-92.
