Acts Chapter 3
A Lame Man Healed
A. The healing of the paralytic at the Gate Beautiful
Acts 3:1–3 (NKJV):
Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. 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 from those who entered the temple; who, seeing Peter and John about to go into the temple, asked for alms.
Apostolic Unity and Example
“Now Peter and John went up together”: The Spirit highlights Peter and John as they continue their ministry together. Both were commissioned by the Lord Jesus and recognized as apostles, set apart as special ambassadors for Christ. Earlier Luke recorded that “fear came upon every soul, and many wonders and signs were done through the apostles” (Acts 2:43). Now he gives us a concrete example of such a sign.
There are at least three reasons why Luke chose to preserve this particular miracle. First, it demonstrates what he summarized in Acts 2:43, a tangible case of signs and wonders. Second, it provides a natural introduction to Peter’s second sermon, which is given in response to the miracle. Third, it reveals why the earliest Christians soon faced opposition and persecution, since this mighty act of healing provoked a confrontation with the Jewish leaders
The Hour of Prayer
“At the hour of prayer, the ninth hour”: The ninth hour was around three o’clock in the afternoon, the customary time of prayer following the evening sacrifice in the temple. Peter and John still kept the Jewish rhythm of prayer, showing continuity with their heritage.
The fact that they went at the hour of prayer and not at the hour of sacrifice demonstrates that the apostles recognized that the sacrificial system had been fulfilled in the perfect sacrifice of Christ on the cross. Jesus cried out at that very ninth hour, “It is finished!” (John 19:30). That connection may well have given special significance to this hour for the apostles.
Calvin noted that their attendance at the temple also had a missionary purpose. The temple was crowded with worshipers, and it gave Peter and John opportunity to declare the gospel. They were not participating in the sacrifices for atonement but using the setting to proclaim that the true atonement had already been accomplished by Christ.
The Setting: The Beautiful Gate
“The gate of the temple which is called Beautiful”: The Jewish historian Josephus described this as an enormous gate made of Corinthian bronze, seventy-five feet high with massive double doors. He wrote that it was so magnificent that it “greatly excelled those that were only covered over with silver and gold.” The contrast here is striking: the grandeur of the gate against the misery of a lame beggar who sat beneath it daily.
The man had been lame from birth, carried by others and laid at the gate each day. His condition was hopeless by human standards. Yet his regular presence at the temple gate gave him visibility to worshipers who practiced almsgiving as an act of righteousness. In Judaism, giving alms was considered a demonstration of mercy and a way of honoring God. Thus, the beggar was in a strategic position to survive, though only through dependence on others.
The Request of the Beggar
“A certain man lame from his mother’s womb… asked for alms”: The beggar sought only sustenance in his condition, not deliverance from it. He expected support to maintain his life as it was. God, however, had something far greater in mind. Through Peter and John, Jesus was about to completely change his condition rather than merely sustain him in it.
Here we see a picture of humanity’s spiritual condition apart from Christ. Like the lame man, people are crippled from birth by sin, unable to walk rightly before God, and often satisfied with small tokens of relief instead of transformation. Yet the gospel does not merely give temporary aid; it gives new life and strength.
A Lame Man Healed
B. What Peter said to the lame man
Acts 3:4–6 (NKJV):
And fixing his eyes on him, with John, Peter said, “Look at us.” So he gave them his attention, expecting to receive something from them. Then Peter said, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.”
Fixing His Eyes on Him
“And fixing his eyes on him, with John, Peter said, ‘Look at us.’” Peter and John did not ignore the man as so many others surely had. Most passersby would avoid eye contact with a beggar, not wishing to feel the obligation to give. But Peter deliberately locked eyes with the lame man, dignifying him with attention. To the beggar, this must have seemed like the prelude to a significant donation. The intensity of Peter’s gaze communicated compassion, seriousness, and expectation.
Expectation for Something
“So he gave them his attention, expecting to receive something from them.” The beggar responded by focusing on Peter and John. He may have stretched out his hand or cup in anticipation of money. His expectation was correct in that he would receive something, but what he received was far beyond what he hoped for.
This illustrates the principle that faith often begins with expectation, even if the expectation is smaller than what God intends to give. The lame man’s faith was imperfect, but it was enough to look to the apostles with readiness. Many today never even expect anything from God. True faith begins with looking to Him, and better yet, expecting the right things from Him. Too often, believers settle for crumbs when God intends a feast.
Silver and Gold I Do Not Have
“Then Peter said, ‘Silver and gold I do not have.’” Peter confessed that he had no earthly wealth to offer. To some, this would seem a deficiency. Yet far greater is the tragedy of a church that has riches and resources but no spiritual power. The real danger is when the church can no longer say, “In the name of Jesus Christ of Nazareth, rise up and walk.”
Church history offers a telling illustration. A Roman Catholic cardinal once boasted to a humble monk during the height of Rome’s wealth and influence, “The church no longer has to say, ‘Silver and gold I do not have.’” The monk quietly responded, “True, but neither can it say, ‘In the name of Jesus Christ of Nazareth, rise up and walk.’” The church is not called merely to make people more comfortable in their brokenness, but to bring transformation through the power of Christ.
What I Do Have I Give You
“What I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.” Peter could not give what he did not possess, but he did have the authority of Christ and the power of the Holy Spirit. He had been commissioned by Jesus Himself to heal the sick and proclaim the kingdom (Luke 9:1–6). Now he exercised that authority, not for his own glory, but in the name of Jesus.
Notice also that Peter identified Jesus as “of Nazareth.” This was once a term of derision. People had said, “Can anything good come out of Nazareth?” (John 1:46). The title “Nazarene” had been hurled at Jesus as an insult during His earthly ministry. Now Peter boldly used it as a banner of glory. What the world mocked, God magnified.
Theological Emphasis
The lame man was not healed by Peter’s power or generosity but by the authority of Christ invoked in His name. This emphasizes the vital truth that all true ministry must be rooted in Christ’s authority, not human resources. The church’s mission is not simply to ease suffering but to proclaim the risen Christ, whose name transforms lives.
A Lame Man Healed
C. The healing of the lame man
Acts 3:7–10 (NKJV):
And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God. And all the people saw him walking and praising God. Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.
Bold Faith in Action
“And he took him by the right hand and lifted him up.” It was one thing for Peter to say, “In the name of Jesus Christ of Nazareth, rise up and walk,” but it was a much greater act of faith to physically grasp the man’s hand and lift him to his feet. At this moment, Peter exercised the gift of faith described in 1 Corinthians 12:9: “to another faith by the same Spirit, to another gifts of healings by the same Spirit.” This was not ordinary confidence but a Spirit-given ability to trust God for a miraculous outcome.
This act was not impulsive or theatrical. Peter acted under the prompting and assurance of the Holy Spirit. When God gives His servant the supernatural faith to act, it is a divine enabling that accomplishes His will in that specific moment.
The Instantaneous Healing
“And immediately his feet and ankle bones received strength.” Luke, being a physician, used precise medical terms here. The word for “feet” is unique to Luke and not found elsewhere in the New Testament, showing his technical knowledge of human anatomy. Likewise, the phrase “ankle bones” is another rare medical expression. Even the phrase “leaping up” describes the sudden socketing of joints, as though bones that had been out of place were instantly set right.
This indicates not only supernatural healing but also instant restoration. A man lame from birth had no muscle memory for standing, walking, or leaping. Yet in a moment he was given both physical strength and the neurological coordination to move with freedom. Strength came not when Peter spoke but when he acted—lifting the man by the hand. The healing was tied to both the word of faith and the deed of faith.
Walking, Leaping, and Praising God
“So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God.” The response of the healed man is instructive. He did three things immediately:
He attached himself to the apostles—he entered the temple with Peter and John, showing gratitude and fellowship with the men through whom God healed him.
He used what God had given him—not cautiously or timidly, but boldly, walking and leaping in the full enjoyment of his newfound strength.
He gave glory to God—his praise was spontaneous, public, and God-directed. True healing leads to worship, not self-glory or man-worship.
This progression illustrates how believers should respond to God’s saving and transforming power: attach to His people, walk in newness of life, and give Him praise.
Recognition and Astonishment
“Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.” This miracle could not be denied. The man was over forty years old (Acts 4:22) and had been lame from birth. He was a fixture at the temple gate, recognized by all who came to worship. His sudden transformation was undeniable proof of the power of Jesus Christ working through His apostles.
This also raises a striking question: why had Jesus not healed this man during His earthly ministry? Jesus surely passed this man many times when entering the temple. The answer lies in God’s timing. The miracle was reserved for this moment so that Christ’s power would be displayed from heaven through His apostles. The delay magnified the glory of God and advanced the gospel at just the right time. God’s will is always perfect, but His timing is just as important.
Peter Preaches to the Gathered Crowd
1. Introduction: Why do you think we have done something great?
Acts 3:11–12 (NKJV):
Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon’s, greatly amazed. So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk?”
The Healed Man Holding On
“Now as the lame man who was healed held on to Peter and John”: The man did not hold on to them for physical support, for his legs had been fully healed. His clinging was most likely an expression of gratitude, joy, and perhaps also fear at the overwhelming attention the miracle had brought. This was his first day of walking, leaping, and entering the temple, and the flood of emotion was no doubt intense. The crowd’s astonishment quickly magnified the scene, gathering a multitude into Solomon’s Porch, the large colonnaded area on the temple’s east side, where Jesus Himself had taught (John 10:23).
The Opportunity of the Crowd
“All the people ran together to them in the porch which is called Solomon’s, greatly amazed. So when Peter saw it, he responded to the people.” Peter did not allow the moment to go to waste. He discerned that miracles alone do not save; they only capture attention. The amazement of the people was real, but amazement is not conversion. Peter immediately turned their attention from the healed man to the Savior who had healed him.
This moment was not for a testimony service, though the lame man had an extraordinary story to tell. Experience alone, however, cannot convey the gospel. Saving faith does not come through wonder or personal testimony but through the Word of God. As Paul later wrote in Romans 10:17, “So then faith comes by hearing, and hearing by the word of God.” The man was not yet equipped to preach Christ, so Peter faithfully delivered the message.
The Source of the Miracle Denied
“Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk?” Peter quickly denied any credit for the miracle. It was not his personal power, nor was it his supposed holiness, that brought about the healing. He redirected their gaze from man to Christ.
This is a critical lesson for ministry. Many preachers, evangelists, or faith-healers may avoid directly claiming the power of healing for themselves, yet subtly leave the impression that the results flow from their extraordinary closeness to God or their spiritual superiority. Peter allowed no such misunderstanding. The healing was entirely of Jesus, accomplished by His name and His authority, not by any virtue in Peter or John.
Why Marvel at This?
“Why do you marvel at this?” Peter reminded the crowd that this miracle should not be so surprising. Jesus, during His earthly ministry, had healed countless lame, blind, and diseased people. That He now continued to heal from heaven was consistent with His power and nature. The resurrection and exaltation of Christ did not end His ministry but expanded it through His apostles.
This was Peter’s opening. Having drawn the attention of the people and having stripped away any false credit directed toward himself, he was ready to proclaim the gospel of the risen Christ, calling Israel to repentance and faith.
Peter Preaches Jesus
2. Declaring Christ as the Servant, the Holy One, and the Prince of Life
Acts 3:13–15 (NKJV):
“The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses.”
The God of Abraham, Isaac, and Jacob
“The God of Abraham, Isaac, and Jacob, the God of our fathers”: Peter began by grounding his message in the covenantal God of Israel. He was not introducing a foreign deity, but the very God of the patriarchs—the God who revealed Himself to Moses in the burning bush (Exodus 3:6). By invoking this name, Peter connected the work of Jesus Christ directly to the story of Israel’s history, showing continuity between the Hebrew Scriptures and the gospel message. This removed any suspicion that he was preaching a strange god or new religion.
His Servant Jesus
“Glorified His Servant Jesus”: The centerpiece of Peter’s sermon was Jesus, not the apostles and not even the healed man. The title “Servant” recalls the Servant Songs of Isaiah, especially Isaiah 42:1–4 and Isaiah 52:13–53:12. These passages speak of the righteous Servant who would suffer, bear sin, and be exalted. Israel was familiar with the “Servant of the Lord” from Isaiah’s prophecy, and Peter identified Jesus as the perfect fulfillment. God Himself had glorified this Servant, affirming His role and vindicating His sacrifice through the resurrection.
Peter thus exalted Christ as both the promised Servant and the glorified One, contrasting God’s evaluation with man’s rejection. To God, Jesus was the chosen Servant; to men, He was treated as a criminal.
The Guilt of Denial and Betrayal
“Whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. But you denied the Holy One and the Just.” Peter placed responsibility squarely on his hearers. Pilate, the Roman governor, had declared Jesus innocent and sought to release Him (John 18:38–19:16). Yet the crowd pressured him into condemning Christ. The denial was theirs, even though Pilate bore guilt as well.
This was bold preaching. Peter did not soften the charge but directly confronted the people with their rejection of Jesus. He repeated the word “you” several times: you delivered up, you denied the Holy One, you asked for a murderer, you killed the Prince of life. The weight of responsibility was undeniable. Yet Peter was not singling out Jews alone, for both Jew and Gentile shared in the guilt. The Jews delivered Him up, the Romans crucified Him, and humanity’s sin—our sin—demanded His death. If we seek the true cause of the cross, we must look in the mirror.
The Holy One and the Just
“The Holy One and the Just”: These titles underline the divinity and sinlessness of Christ. The expression “Holy One” is used more than forty times in the Old Testament as a designation for Yahweh, the covenant God of Israel. To apply it to Jesus was to declare Him as God. “Just” emphasizes His perfect righteousness, a contrast to the injustice of His trial and crucifixion. Peter’s words made it plain: the people had denied the very One who was most worthy of honor, the sinless Messiah.
Asking for a Murderer
“And asked for a murderer to be granted to you.” The rejection of Christ was underscored by the release of Barabbas, a known criminal and murderer (Luke 23:13–25; John 18:39–40). The irony is glaring: the Author of life was condemned, while a destroyer of life was set free. This exchange illustrates the heart of substitution. Though wicked in its intent, it reflected the truth that Jesus took the place of the guilty so that the guilty might go free. Yet Peter held the crowd accountable for embracing a murderer over the Messiah.
Killing the Prince of Life
“And killed the Prince of life, whom God raised from the dead, of which we are witnesses.” The title “Prince of life” (Greek: archegos) means “author, leader, or originator.” Jesus is the source and sustainer of life itself (John 1:4; John 14:6). The paradox is profound: they killed the very One who gives life. But death could not hold Him. God raised Him from the grave, vindicating His Servant and demonstrating His victory.
The apostles stood as witnesses of the resurrection, the central truth of their message. As Peter had declared at Pentecost, the resurrection was not myth, symbol, or spiritual idea, but a historical fact testified to by eyewitnesses. The same Jesus whom they crucified was alive, exalted, and reigning.
Peter Preaches Jesus
3. How the man was healed
Acts 3:16 (NKJV):
“And His name, through faith in His name, has made this man strong, whom you see and know. Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.”
Peter carefully explained the source of the miracle. It was not his power, not his holiness, and not even the healed man’s own merit. The man was healed in the name of Jesus, meaning by His authority and His power. To act “in the name” of Jesus is not merely to recite His name like a formula, but to act as His representative, under His commission, and in dependence upon His authority. Peter made clear that this was Christ’s work, not his.
The faith exercised in this miracle also came through Christ. Even the ability to believe is a gift of grace. As Paul wrote in Ephesians 2:8–9, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Peter would not take credit even for the faith that had been present. The lame man’s “perfect soundness” was the result of faith in Christ, given by Christ, and accomplished through Christ.
In Semitic thought, a name signifies more than a label. It embodies the nature, authority, and character of the one who bears it. Thus, when Peter declared that the man was healed “through faith in His name,” he proclaimed that the power and presence of Jesus Himself were active in the healing. To call on Jesus’ name is to lay hold of His person, His authority, and His power.
This verse also serves as a reminder to the church. When God’s people do good, they must do it “through faith in His name,” not through reliance on good intentions, talents, wealth, reputation, or past accomplishments. All true fruit in ministry flows from Christ’s authority and presence, not human strength.
4. Explaining the sufferings of Jesus
Acts 3:17–18 (NKJV):
“Yet now, brethren, I know that you did it in ignorance, as did also your rulers. But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled.”
Peter shifted from accusation to compassion. Though he had charged the crowd with rejecting and killing the Prince of life, he addressed them as “brethren.” He did not speak with hatred or condemnation but with pastoral concern. This was remarkable grace, for Peter himself had denied Jesus three times (Luke 22:54–62). Twice he had reminded them of their denial (Acts 3:13–14), yet he also knew the mercy of being restored by Christ (John 21:15–19).
“I know that you did it in ignorance, as did also your rulers”: Their guilt was real, but it was marked by ignorance. They did not recognize that they were crucifying the promised Messiah. Ignorance, however, does not erase responsibility. Sin committed in ignorance is still sin, but its character is distinct from deliberate rebellion. Paul acknowledged a similar reality when he wrote in 1 Timothy 1:13, “although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief.”
“But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled.” Their actions, though wicked, were not outside the scope of God’s plan. The prophets had long foretold the suffering Messiah, as in Isaiah 53:3–5: “He is despised and rejected by men, a Man of sorrows and acquainted with grief… He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.” The people acted freely in their sin, yet God sovereignly used their evil to accomplish redemption.
This principle echoes Joseph’s words in Genesis 50:20, “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.” The crucifixion stands as the ultimate example of God bringing eternal good out of humanity’s greatest evil. Likewise, believers can trust God’s providence in their own suffering, resting in the promise of Romans 8:28, “And we know that all things work together for good to those who love God, to those who are the called according to His purpose.”
Peter Calls Them to Repentance
5. The command and promise of restoration
Acts 3:19–21 (NKJV):
“Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.”
The Call to Repentance
“Repent therefore”: As in his first sermon at Pentecost (Acts 2:38), Peter called his hearers to repentance. To repent means to change one’s mind and direction, turning away from sin and toward God. It is not merely sorrow or regret but an active turning of the will. Peter’s bold exposure of their sin was not to shame them into despair, but to lead them into hope. Repentance was presented as the pathway to forgiveness and reconciliation.
Repentance, therefore, is not a word of condemnation but a word of mercy. It declares that though sin is real, God offers a way back. As Paul later wrote in 2 Corinthians 7:10, “For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.”
Conversion and New Life
“And be converted”: Peter emphasized that repentance must lead to conversion, which is the work of God in granting new life. Conversion is not the act of reforming oneself or turning over a new leaf, but the miracle of becoming a new creation in Christ. 2 Corinthians 5:17 says, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
Some commentators prefer the translation, “turn to God,” or even, “flee to God.” This echoes the imagery of the Old Testament cities of refuge (Numbers 35:9–15), where the guilty could flee for protection. Likewise, sinners must flee to Christ as their only refuge from judgment.
The Forgiveness of Sins
“That your sins may be blotted out”: The first promised benefit of repentance and conversion is the forgiveness of sins. The phrase “blotted out” paints a vivid picture. In the ancient world, ink did not bite into papyrus or parchment as modern ink does. It sat on the surface and could be wiped away with a damp cloth. Thus, God wipes out the record of sin, leaving no trace behind.
This reminds us of Isaiah 43:25, “I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins.” The repentant sinner is not merely pardoned but completely cleansed, with the record of guilt erased from heaven’s books.
Times of Refreshing
“So that times of refreshing may come from the presence of the Lord.” The second benefit of repentance is not only forgiveness but refreshment. This refreshment ultimately points to the coming kingdom of Christ when He will return to rule in righteousness. Peter even declared that God would “send Jesus Christ,” implying that the national repentance of Israel could hasten the day of His return.
This theme echoes Jesus’ words in Matthew 23:37–39, where He lamented Jerusalem’s rejection and declared, “for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Likewise, Paul in Romans 11:25–27 spoke of the future salvation of Israel, when “all Israel will be saved.”
Peter explained that Jesus must remain in heaven “until the times of restoration of all things.” This restoration includes Israel’s repentance, the fulfillment of prophetic promises, and the renewal of creation itself. The prophets consistently spoke of this coming age of restoration (Isaiah 11, Isaiah 65:17–25, Ezekiel 37, Daniel 7).
Some may ask whether Jesus would have returned then if Israel had repented as a nation. Hypothetically, Peter’s words suggest the possibility, but such speculation is unnecessary. God’s plan unfolds according to His perfect wisdom and timing.
In a lesser, but still glorious sense, “times of refreshing” also come to God’s people in revival. Seasons of spiritual awakening, renewal, and power from the Spirit are foretastes of that ultimate restoration. Believers should pray for such refreshing even now, knowing that full restoration awaits Christ’s return.
Peter Warns of the Danger of Rejecting Jesus
6. Moses and the Prophets Testify of Christ
Acts 3:22–26 (NKJV):
“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. And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.’ Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days. 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.’ 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.”
The Prophet Like Moses
“For Moses truly said to the fathers”: Peter quoted Deuteronomy 18:15, 18–19, where Moses foretold the coming of a prophet like himself, raised from among the people of Israel. The Jews of Peter’s day knew this prophecy, but some expected the “Prophet” and the “Messiah” to be two different figures. Peter clarified that Jesus is both—the long-awaited Messiah and the Prophet greater than Moses. Just as Moses was a deliverer, mediator, and lawgiver, Christ is the ultimate Deliverer, Mediator, and the One through whom God’s final Word has been spoken (Hebrews 1:1–2).
The Consequence of Rejection
“And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.” To reject Jesus is to reject the very One whom God sent for salvation. Peter warned that judgment would fall on those who refused to listen. The destruction Moses spoke of became the legacy of much of that generation, for within a few decades Jerusalem was destroyed in A.D. 70, scattering the Jewish people.
Yet Peter framed this warning in the context of blessing. Repentance brings not only forgiveness and refreshing (Acts 3:19), but also deliverance from judgment. This is the third great blessing of turning to God—escape from the wrath to come.
The Witness of All the Prophets
“Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days.” Peter pointed out that the coming of Christ, His suffering, and His ministry were not isolated prophecies but the consistent testimony of all the prophets. Samuel, who anointed David, pointed to the Messianic kingdom. Isaiah, Jeremiah, Ezekiel, and the minor prophets all spoke of the day when God would send His Anointed to redeem Israel and bless the nations. The entire prophetic witness anticipated Christ’s coming.
Sons of the Prophets and the Covenant
“You are sons of the prophets, and of the covenant which God made with our fathers.” Peter reminded his Jewish hearers that they stood in a privileged position. They were heirs of the prophetic promises and participants in the covenantal blessings God gave to Abraham. God’s promise to Abraham in Genesis 22:18—“In your seed all the nations of the earth shall be blessed”—was fulfilled in Christ, the Seed (Galatians 3:16).
Hidden in this promise is the extension of the gospel to the Gentiles. Though Peter did not fully develop this theme here, he sowed the seed of the truth that Christ’s mission would extend beyond Israel to all nations.
Sent to Bless and Turn Away from Sin
“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.” The final blessing Peter declared is that Christ was sent to turn people away from their sins. This shows that God’s blessing is not merely material prosperity, political liberation, or physical healing—it is deliverance from sin’s power.
The lame man at the Beautiful Gate illustrates this principle. He asked for alms, but God gave him something far greater: complete healing and restoration. In the same way, Israel longed for a political and military Messiah, but God sent a Redeemer to deal with the deeper issue of sin. True blessing is found not in God giving us what we think we want, but in Him giving us what we truly need—freedom from iniquity.
