The narrator continues the orderly account of Christ's work through the apostles after Pentecost, showing how the Spirit-empowered witness of Acts 2 moves into public temple ministry.
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Acts 3
The Risen Christ Heals and Calls Israel to Repentance
Acts 3 shows that the risen Christ continues to restore broken people and confront guilty sinners through apostolic witness, calling them to repentance and covenant blessing.
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Chapter Summary
Acts 3 shows that the risen Christ continues to restore broken people and confront guilty sinners through apostolic witness, calling them to repentance and covenant blessing.
Overview
Acts 3 argues that apostolic signs are not ends in themselves but witnesses to the risen Jesus. The healing in Jesus' name proves that the crucified and risen Christ is still active, while Peter's sermon exposes Israel's guilt, proclaims Jesus as God's glorified Servant, and calls the people to repent so that their sins may be wiped out.
Context
Theophilus remains the named recipient, while the broader believing audience is being taught how apostolic signs served gospel proclamation and how Israel was called to repent in light of the crucified and risen Messiah.
Acts 3 takes place in Jerusalem at the temple, specifically near the gate called Beautiful and then in Solomon's Colonnade, during the hour of prayer.
Acts 3 shows that the risen Christ continues to restore broken people and confront guilty sinners through apostolic witness, calling them to repentance and covenant blessing.
The narrator continues the orderly account of Christ's work through the apostles after Pentecost, showing how the Spirit-empowered witness of Acts 2 moves into public temple ministry.
Theophilus remains the named recipient, while the broader believing audience is being taught how apostolic signs served gospel proclamation and how Israel was called to repent in light of the crucified and risen Messiah.
Acts 3 takes place in Jerusalem at the temple, specifically near the gate called Beautiful and then in Solomon's Colonnade, during the hour of prayer.
Social Pressure
- The apostles now bear witness publicly in the religious center of Jerusalem. Their healing of the lame man creates amazement and attention, but Peter refuses to let the crowd misread the miracle as apostolic power or piety.
The temple was the center of Jewish worship, prayer, and national religious identity. A man lame from birth, placed daily at the gate to beg, would have been a familiar figure. His healing and entrance into the temple courts dramatize restoration, mercy, and messianic power.
Acts 3 shows the risen and exalted Jesus continuing His work through the apostles. The healing functions as a sign confirming the apostolic witness and opening a sermon that calls Israel to repentance, forgiveness, and recognition of Jesus as the promised Servant, Prophet, and seed of Abraham through whom blessing comes.
Chapter Movement
A lame man is healed in Jesus' name, the crowd gathers in amazement, and Peter proclaims that Israel must repent and turn to the risen Messiah for forgiveness and promised restoration.
Discourse Insight
Theological exposition and fulfillment
Acts 3 proclaims the gospel as the good news that the God of Abraham, Isaac, and Jacob has glorified Jesus, whom sinners rejected and killed, but whom God raised from the dead. In Jesus' name there is restoring power, and through repentance and turning to God, sins may be wiped out and true blessing received.
Structural Flow
The chapter begins with a concrete act of mercy in Jesus' name, restoring a man who had lived in weakness from birth.
Peter refuses celebrity or spiritual credit and redirects the crowd from the apostles to the risen Christ.
Peter confronts Israel with the rejection of Jesus, contrasting their denial of the Holy and Righteous One with God's glorification of Him.
The sermon moves from accusation to mercy, calling the hearers to repent and turn so their sins may be wiped out.
Peter grounds the call to hear Jesus in Moses and the prophets.
Peter declares that the covenant promise to Abraham reaches its fulfillment in God's Servant, who blesses by turning sinners from wickedness.
Chapter Outline
- 1-3: The scene is ordinary and public: a man known for helplessness asks for alms at the temple gate.
- 4-10: Peter commands the man to walk in the name of Jesus Christ of Nazareth, and the man enters the temple walking, leaping, and praising God.
- 11-12: Peter denies that apostolic power or personal piety produced the miracle, guarding the sign from man-centered interpretation.
- 13-16: Peter identifies Jesus as God's glorified Servant, the Holy and Righteous One, and the Author of life whom God raised from the dead.
- 17-21: Peter summons the people to repent and turn to God so that their sins may be wiped out and times of refreshing may come from the Lord.
- 22-24: The people must listen to Jesus, the promised Prophet spoken of by Moses and confirmed by the prophetic witness.
- 25-26: The promise to Abraham is fulfilled through God's Servant Jesus, who was sent first to Israel to bless them by turning them from wickedness.
Theological Argument
Acts 3 argues that apostolic signs are not ends in themselves but witnesses to the risen Jesus. The healing in Jesus' name proves that the crucified and risen Christ is still active, while Peter's sermon exposes Israel's guilt, proclaims Jesus as God's glorified Servant, and calls the people to repent so that their sins may be wiped out.
From physical restoration to gospel confrontation, from wonder to witness, from Israel's guilt to covenant mercy in the exalted Servant.
- 1.The apostles continue participating in Jewish prayer rhythms, showing early continuity with Israel's worship setting.
- 2.The lame man's condition from birth underscores the depth and public recognizability of his need.
- 3.The healing occurs in the name of Jesus Christ of Nazareth, demonstrating that the risen Christ is the true source of power.
- 4.The man's walking, leaping, and praising God turns the miracle into public testimony.
- 5.Peter refuses the crowd's man-centered interpretation, guarding the glory of Christ.
- 6.Peter identifies the God of the patriarchs as the one who glorified Jesus, binding the gospel to Israel's covenant story.
- 7.The people rejected Jesus, the Holy and Righteous One, and asked for a murderer instead, revealing moral inversion.
- 8.God raised Jesus from the dead, overturning human judgment and validating him as the Author of life.
- 9.Faith in Jesus' name explains the healing, so the sign becomes Christological evidence.
- 10.Ignorance does not erase guilt, but it leaves room for mercy through repentance.
- 11.Repentance and turning to God are commanded so sins may be wiped out.
- 12.Jesus fulfills Moses' promise of the coming Prophet, so refusal to hear him is covenantally serious.
- 13.The Abrahamic promise reaches its fulfillment through Jesus, who blesses by turning sinners from wickedness.
Theological Focus
- The name of Jesus as the source of saving and restoring power
- The risen Christ continuing His work through apostolic witness
- Apostolic signs as servants of gospel proclamation
- Human guilt in rejecting the Holy and Righteous One
- God's vindication of Jesus through resurrection
- Jesus as the Author of life
- Repentance and turning to God as the demanded response
- Forgiveness described as sins being wiped out
- Jesus as the promised Prophet like Moses
- Jesus as the Servant who brings Abrahamic blessing
- The continuity of the gospel with the God of Abraham, Isaac, and Jacob
- The seriousness of rejecting God's appointed Messiah
- Christ as God's Servant
- Resurrection of Christ
- The Name of Jesus
- Human Guilt
- Repentance
- Forgiveness of Sins
- Scripture Fulfillment
- Christ as the Prophet Like Moses
- Abrahamic Covenant
- Israel First in Gospel Witness
Covenant Significance
Acts 3 places the gospel squarely within Israel's covenant story. The God of Abraham, Isaac, and Jacob has glorified Jesus, the rejected Servant. Moses and the prophets pointed toward Him, and the covenant with Abraham finds its blessing in Jesus, who turns sinners from wickedness.
Old Testament Connections
- Peter explicitly identifies the gospel with the God of Abraham, Isaac, and Jacob.
- Jesus is called God's Servant, connecting His mission to the servant pattern of redemptive fulfillment.
- Moses' promise of a Prophet like Him is applied to Jesus, making obedience to Jesus covenantally necessary.
- The hearers are called heirs of the prophets and of the covenant God made with Abraham.
- The Abrahamic promise that all peoples on earth would be blessed is fulfilled through Jesus.
- The blessing comes not merely as national prosperity but as moral and spiritual turning from wickedness.
- Israel receives the first proclamation of this blessing, but the Abrahamic wording anticipates wider blessing to all nations.
- The God of Abraham, Isaac, and Jacob anchors the sermon in patriarchal covenant identity.
- The phrase 'Servant' echoes the servant-shaped redemptive pattern fulfilled in Jesus.
- Deuteronomy's promised Prophet like Moses is presented as fulfilled in Jesus.
- The warning that those who refuse to listen will be cut off intensifies the seriousness of responding to Christ.
- The Abrahamic promise of blessing to all peoples is explicitly recalled and focused on Jesus.
Canonical Connections
Peter binds the gospel to Israel's covenant God by naming the God of Abraham, Isaac, and Jacob as the one who glorified Jesus.
Jesus is called God's Servant, connecting His rejection, suffering, and glorification to the servant-shaped hope of Scripture.
Peter identifies Jesus as the Prophet promised by Moses, making obedience to Jesus a covenant necessity.
Peter declares that God fulfilled the prophetic witness that the Messiah would suffer.
Peter connects Jesus to the covenant promise that all peoples on earth would be blessed through Abraham's offspring.
The promise of times of refreshing and restoration looks toward God's larger redemptive renewal while immediately calling hearers to repentance.
Cross References
Clarifies how the passage points to the gospel of Christ.
“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, him, being delivered up by the determined counsel and...
Clarifies how the passage points to the gospel of Christ.
may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. He is ‘the stone which was regarded...
Clarifies how the passage points to the gospel of Christ.
There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
Clarifies how the passage points to the gospel of Christ.
Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. Whatever you will ask in my name, I will do it, that the Father may be...
Clarifies how the passage points to the gospel of Christ.
He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.” Then he opened their minds, that they might...
Clarifies how the passage points to the gospel of Christ.
On one of those days, he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. Behold, men brought a...
Clarifies how the passage points to the gospel of Christ.
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no...
Shows Old Testament grounding that frames or supports this passage.
Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. This is according to all that you desired of Yahweh your God in Horeb in the day of the assembly, saying, “Let me not hear...
Shows Old Testament grounding that frames or supports this passage.
I will bless those who bless you, and I will curse him who treats you with contempt. All the families of the earth will be blessed through you.”
Shows Old Testament grounding that frames or supports this passage.
All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’ ”
Shows Old Testament grounding that frames or supports this passage.
Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
Shows Old Testament grounding that frames or supports this passage.
Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high. Just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men— so he will cleanse many...
Shows Old Testament grounding that frames or supports this passage.
“Behold, I send my messenger, and he will prepare the way before me; and the Lord, whom you seek, will suddenly come to his temple; and the messenger of the covenant, whom you desire, behold, he comes!” says Yahweh of Armies.
Shows Old Testament grounding that frames or supports this passage.
Provides immediate literary context around the same argument flow.
Fear came on every soul, and many wonders and signs were done through the apostles.
Provides immediate literary context around the same argument flow.
Peter and John were going up into the temple at the hour of prayer, the ninth hour. A certain man who was lame from his mother’s womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts...
Provides immediate literary context around the same argument flow.
As the lame man who was healed held on to Peter and John, all the people ran together to them in the porch that is called Solomon’s, greatly wondering. When Peter saw it, he responded to the people, “You men of Israel, why do you marvel at...
Provides immediate literary context around the same argument flow.
As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. They laid hands on them, and put them...
Develops the same theological theme in another location.
All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.”
Develops the same theological theme in another location.
At Lystra a certain man sat, impotent in his feet, a cripple from his mother’s womb, who never had walked. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, said with a loud...
Develops the same theological theme in another location.
By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon’s porch. None of the rest dared to join them, however the people honored them. More believers were added to the Lord,...
Develops the same theological theme in another location.
The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
Develops the same theological theme in another location.
As Peter went throughout all those parts, he came down also to the saints who lived at Lydda. There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed. Peter said to him, “Aeneas, Jesus...
Develops the same theological theme in another location.
how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those who heard, God also testifying with them, both by signs and wonders, by various works of power and...
Gospel Clarity
Acts 3 proclaims the gospel as the good news that the God of Abraham, Isaac, and Jacob has glorified Jesus, whom sinners rejected and killed, but whom God raised from the dead. In Jesus' name there is restoring power, and through repentance and turning to God, sins may be wiped out and true blessing received.
Gospel Guardrails
- Jesus is connected to the God of Israel's covenant promises.
- Jesus was rejected by His own people and handed over to death.
- Jesus is the Holy and Righteous One, exposing the moral horror of His rejection.
- Jesus is the Author of life, making His death and resurrection central to salvation.
- God raised Jesus from the dead, overturning human judgment.
- Faith in Jesus' name brings restoration, as displayed in the healed man.
- The sufferings of Christ fulfilled what God had foretold through the prophets.
- The proper response is repentance and turning to God.
- The gospel promise includes sins being wiped out.
- Jesus blesses by turning people from wickedness.
- Do not reduce the gospel to physical healing or social improvement.
- Do not proclaim Jesus as helper without proclaiming Him as the rejected, risen, and glorified Lord.
- Do not soften guilt in a way that removes the need for repentance.
- Do not preach repentance as self-reform apart from turning to God through Christ.
- Do not detach the gospel from the Old Testament promises that Jesus fulfills.
- Do not define blessing apart from deliverance from wickedness.
Gospel Cross References
“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, him, being delivered up by the determined counsel and...
may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. He is ‘the stone which was regarded...
There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. Whatever you will ask in my name, I will do it, that the Father may be...
He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.” Then he opened their minds, that they might...
On one of those days, he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. Behold, men brought a...
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no...
Primary Emphasis
Acts 3 presents Jesus as the glorified Servant, the Holy and Righteous One, the Author of life, the risen Lord, the Prophet like Moses, and the seed of Abraham through whom covenant blessing comes. The chapter shows that the ascended Christ is not inactive; His name restores the lame and His gospel calls sinners to repentance.
Chapter Contribution
Acts 3 argues that apostolic signs are not ends in themselves but witnesses to the risen Jesus. The healing in Jesus' name proves that the crucified and risen Christ is still active, while Peter's sermon exposes Israel's guilt, proclaims Jesus as God's glorified Servant, and calls the people to repent so that their sins may be wiped out.
Doctrines in This Chapter
The name of Jesus represents His person and authority. The miracle occurs not by apostolic power but by the exalted Lord acting through His servants.
Jesus is identified as God’s Servant, the Holy and Righteous One, and the Author of life, exalted by the Father after rejection.
The apostles’ presence at the temple demonstrates that the gospel fulfills rather than abandons God’s covenant purposes revealed in Israel’s worship.
The gospel fulfills promises made to Abraham and spoken by the prophets, demonstrating unity between Old and New Testament revelation.
The return of Christ and the restoration of all things are anchored in prophetic promise and connected to present repentance.
The man’s lifelong condition illustrates the depth of human inability, while His sudden healing highlights God’s gracious intervention.
Repentance involves turning from sin to God, resulting in sins being wiped away and restoration under His favor.
Miracles in Acts function as authenticating signs that confirm the truth of the apostolic message and draw attention to Christ.
Doctrinal Weight
Peter identifies Jesus as God's Servant whom the God of the patriarchs has glorified.
Peter proclaims that God raised Jesus from the dead, and the apostles are witnesses of this reality.
The healing occurs by faith in the name of Jesus, showing His living authority and power.
Peter confronts the hearers with their rejection of the Holy and Righteous One and their role in killing the Author of life.
Peter commands the hearers to repent and turn to God as the necessary response to the gospel.
The promise of sins being wiped out is tied to repentance and turning to God.
Peter declares that God fulfilled what He foretold through the prophets concerning the Messiah's suffering.
Jesus is identified as the promised Prophet whom the people must hear.
Peter connects the gospel to the covenant promise that all peoples would be blessed through Abraham's offspring.
God sent His Servant first to Israel to bless them by turning them from wickedness.
Reading Lenses
Theological exposition and fulfillment
- Acts 3 proclaims the gospel as the good news that the God of Abraham, Isaac, and Jacob has glorified Jesus, whom sinners rejected and killed, but whom God raised from the dead. In Jesus' name there is restoring power, and through repentance and turning to God, sins may be wiped out and true blessing received.
Key Greek Terms
Sense Name, authority, reputation
Definition The authority and identity of Jesus by which the lame man is healed.
References Acts 3:6, 16
Lexicon Name, authority, reputation
Why it matters The healing is grounded in Jesus' living authority, not human ability or ritual technique.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense Walk, go about
Definition Peter commands the lame man to walk in the name of Jesus Christ.
References Acts 3:6
Lexicon Walk, go about
Why it matters The command makes visible the restoring power of Christ over long-standing helplessness.
Form in passage Present · Middle · Participle · Singular What is this?
Sense Leap up, spring up
Definition The healed man's restored strength is expressed in leaping and praise.
References Acts 3:8
Lexicon Leap up, spring up
Why it matters The bodily response publicly confirms the completeness of the healing.
Form in passage Accusative · Singular · Masculine What is this?
Sense Servant, child
Definition Peter's title for Jesus as God's appointed Servant.
References Acts 3:13, 26
Lexicon Servant, child
Why it matters The title links Jesus to God's redemptive purpose and servant-shaped fulfillment.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense Glorify, honor
Definition God glorified Jesus, whom the people rejected.
References Acts 3:13
Lexicon Glorify, honor
Why it matters The contrast between human rejection and divine glorification drives Peter's indictment and proclamation.
Form in passage Accusative · Singular · Masculine What is this?
Sense Holy, set apart
Definition A title emphasizing Jesus' holy identity.
References Acts 3:14
Lexicon Holy, set apart
Why it matters Rejecting Jesus is not a minor mistake but rejection of God's Holy One.
Form in passage Accusative · Singular · Masculine What is this?
Sense Righteous, just
Definition A title emphasizing Jesus' innocence and righteousness.
References Acts 3:14
Lexicon Righteous, just
Why it matters The people rejected the Righteous One and chose a murderer, exposing moral reversal.
Form in passage Accusative · Singular · Masculine What is this?
Sense Author, originator, leader, pioneer
Definition Peter calls Jesus the Author of life.
References Acts 3:15
Lexicon Author, originator, leader, pioneer
Why it matters The title magnifies the irony and guilt of killing the one who is source and leader of life.
Form in passage Dative · Singular · Feminine What is this?
Sense Faith, trust, reliance
Definition Faith in Jesus' name is identified as the means by which the man was made strong.
References Acts 3:16
Lexicon Faith, trust, reliance
Why it matters The healing is Christ-centered and received through faith, not attributed to apostolic spirituality.
Form in passage Aorist · Active · Imperative · 2nd Person · Plural What is this?
Sense Repent, change one's mind and turn
Definition Peter commands the crowd to repent.
References Acts 3:19
Lexicon Repent, change one's mind and turn
Why it matters Repentance is the commanded response to guilt and the pathway to forgiveness.
Form in passage Aorist · Active · Imperative · 2nd Person · Plural What is this?
Sense Turn, return, turn back
Definition Peter commands the hearers to turn to God.
References Acts 3:19
Lexicon Turn, return, turn back
Why it matters Repentance is not merely internal regret but a decisive reorientation toward God.
Form in passage Aorist · Passive · Infinitive What is this?
Sense Wipe out, erase, blot out
Definition Peter describes forgiveness as sins being wiped out.
References Acts 3:19
Lexicon Wipe out, erase, blot out
Why it matters The image communicates the full removal of guilt before God.
Form in passage Genitive · Singular · Feminine What is this?
Sense Refreshing, relief, revival
Definition Peter speaks of times of refreshing from the Lord.
References Acts 3:20
Lexicon Refreshing, relief, revival
Why it matters The term connects repentance and forgiveness with divine renewal and eschatological hope.
Form in passage Genitive · Singular · Feminine What is this?
Sense Restoration
Definition Peter refers to the time for God to restore everything.
References Acts 3:21
Lexicon Restoration
Why it matters The gospel promise includes both present forgiveness and future restoration under God's redemptive purpose.
Form in passage Accusative · Singular · Masculine What is this?
Sense Prophet, one who speaks for God
Definition Jesus is identified as the Prophet like Moses.
References Acts 3:22-23
Lexicon Prophet, one who speaks for God
Why it matters The people must hear Jesus because He is God's appointed and final authoritative messenger.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (30)
grounds / explanation 1inference / conclusion 1conditional (subjunctive / open) 1content marker or causal 3continuation or mild contrast 14contrast setup (μέν...δέ) 3additive / emphatic 7
| v.1 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.2 | καίAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.4 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.5 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.7 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.8 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.9 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.10 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.11 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.12 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.13 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally. |
| v.14 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.15 | δὲandcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.17 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.18 | δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.19 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.21 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally. |
| v.22 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.23 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνonlyconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.24 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (86 main verbs)
completed 28ongoing 6prospective 5resultant 1imperative 2subjunctive 4background 7infinitive 11participle 22
| v.1 | ἀνέβαινονgoing upimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.2 | ἐβαστάζετοcarriedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionἐτίθουνtíthēmiplacedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionαἰτεῖνbegpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbεἰσπορευομένωνeisporeúomaigoingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.3 | ἰδὼνhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionμέλλονταςméllōabout topresent active participleparticipleParticiple — verbal adjective, supporting actionεἰσιέναιeíseimigopresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἠρώταerōtáōaskedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλαβεῖνlambánōreceiveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.4 | ἀτενίσαςlooked intentlyaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΒλέψονlookaorist active imperativeimperativeImperative mood — command or exhortation |
| v.5 | ἐπεῖχενepéchōfixed ~ attentionimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπροσδοκῶνprosdokáōexpectingpresent active participleparticipleParticiple — verbal adjective, supporting actionλαβεῖνlambánōreceiveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.6 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὑπάρχειhypárchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχωéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδίδωμιdídōmigivepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπεριπάτειperipatéōwalkpresent active imperativeimperativeImperative mood — command or exhortation |
| v.7 | πιάσαςpiázōtookaorist active participleparticipleParticiple — verbal adjective, supporting actionἤγειρενegeírōraised ~ upaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐστερεώθησανstereóōmade strongaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | ἐξαλλόμενοςexállomaileaping uppresent middle participleparticipleParticiple — verbal adjective, supporting actionἔστηhístēmistoodaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριεπάτειperipatéōwalkimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionεἰσῆλθενeisérchomaienteredaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριπατῶνperipatéōwalkingpresent active participleparticipleParticiple — verbal adjective, supporting actionἁλλόμενοςleapingpresent middle participleparticipleParticiple — verbal adjective, supporting actionαἰνῶνpraisingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | εἶδενhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριπατοῦνταperipatéōwalkingpresent active participleparticipleParticiple — verbal adjective, supporting actionαἰνοῦνταpraisingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.10 | ἐπεγίνωσκονepiginṓskōrecognizedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionκαθήμενοςkáthēmaisitpresent middle participleparticipleParticiple — verbal adjective, supporting actionἐπλήσθησανplḗthōfilledaorist passive indicativecompletedAorist indicative — punctiliar or completed actionσυμβεβηκότιsymbaínōhappenedperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.11 | Κρατοῦντοςkratéōclungpresent active participleparticipleParticiple — verbal adjective, supporting actionσυνέδραμενsyntréchōran togetheraorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.12 | ἰδὼνhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπεκρίνατοrepliedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionθαυμάζετεthaumázōwonderpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀτενίζετεstarepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπεποιηκόσινpoiéōmadeperfect active participleparticipleParticiple — verbal adjective, supporting actionπεριπατεῖνperipatéōwalkpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.13 | ἐδόξασενdoxázōglorifiedaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαρεδώκατεparadídōmihanded overaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠρνήσασθεdeniedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionκρίναντοςkrínōdecidedaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπολύεινreleasepresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.14 | ἠρνήσασθεdeniedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionᾐτήσασθεaskedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionχαρισθῆναιcharízomaigrantedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.15 | ἀπεκτείνατεkilledaorist active indicativecompletedAorist indicative — punctiliar or completed actionἤγειρενegeírōraisedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | ἐστερέωσενstereóōmade ~ strongaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔδωκενdídōmigivenaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.17 | οἶδαeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultἐπράξατεprássōactedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.18 | προκατήγγειλενprokatangéllōforetoldaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαθεῖνpáschōsufferaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐπλήρωσενplēróōfulfilledaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.19 | ἐξαλειφθῆναιexaleíphōwiped outaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.20 | ἔλθωσινérchomaicomeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἀποστείλῃsendaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπροκεχειρισμένονprocheirízomaiappointedperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.21 | δεῖdéōmustpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδέξασθαιdéchomaireceiveaorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐλάλησενlaléōspokeaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.22 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀναστήσειraise upfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀκούσεσθεlisten tofuture middle indicativeprospectiveFuture indicative — anticipated or promised actionλαλήσῃlaléōsaysaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.23 | ἔσταιésomaibefuture middle indicativeprospectiveFuture indicative — anticipated or promised actionἀκούσῃlisten toaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐξολεθρευθήσεταιexolothreúōcompletely cut offfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.24 | ἐλάλησανlaléōspokenaorist active indicativecompletedAorist indicative — punctiliar or completed actionκατήγγειλανkatangéllōforetoldaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.25 | διέθετοdiatíthemaimadeaorist middle indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐνευλογηθήσονταιeneulogéōblessedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.26 | ἀναστήσαςraised upaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὐλογοῦνταeulogéōblesspresent active participleparticipleParticiple — verbal adjective, supporting actionἀποστρέφεινturningpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Acts 3 teaches that the risen Jesus is the living source of restoration, the fulfillment of Israel's Scriptures, and the covenant Lord who calls sinners to repentance.
The church must not separate acts of mercy from gospel witness, nor should it confuse spiritual power with human impressiveness.
Christ-centered humility, bold gospel clarity, compassion for the needy, repentance before God, and obedience to Jesus' authoritative word.
Practice Response
- Serve the needy with concrete compassion while pointing beyond Yourself to Christ.
- Refuse to let ministry fruit become personal platform.
- Use visible acts of mercy as openings for truth, not replacements for truth.
- Name sin and guilt honestly while offering forgiveness through repentance.
- Listen to Christ as the final Prophet and obey His word.
- Define blessing as transformation away from wickedness and toward God.
- Anchor gospel proclamation in the continuity of Scripture.
Warnings and Misreadings
- Acts 3 gives a serious warning. The same people who rejected the Holy and Righteous One are summoned to repent. Refusing to listen to the Prophet like Moses brings covenant judgment, while repentance brings sins wiped out and refreshing from the Lord.
- Treating the healing as a standalone miracle story rather than a sign pointing to Jesus and opening gospel proclamation.
- Using Peter and John as examples of spiritual celebrity instead of noticing Peter's refusal to receive credit.
- Reading 'faith in the name of Jesus' as a formula or technique rather than trust in the living Christ and His authority.
- Minimizing Israel's guilt because Peter mentions ignorance, even though He still commands repentance.
- Reducing repentance to feeling sorry rather than turning back to God.
- Interpreting 'times of refreshing' in isolation from repentance, forgiveness, and God's larger restoration purposes.
- Missing the Old Testament covenant logic in Peter's sermon, especially Abraham, Moses, the prophets, and the Servant theme.
- Treating the physical healing as the whole blessing while Peter defines blessing as being turned from wickedness.
Discipleship Questions
- Where am I asking only for temporary relief when Christ is offering deeper restoration?
- Do I serve people in a way that points clearly to Jesus, or do I subtly keep attention on myself?
- When God uses me, do I redirect glory quickly and honestly to Christ?
- Have I allowed the gospel to name my guilt plainly, or do I excuse myself with ignorance and religious nearness?
- What would repentance and turning to God look like in the specific place where I am resisting Christ?
- Do I listen to Jesus as the Prophet I must obey, or do I treat Him as one voice among many?
- Do I define God's blessing mainly as comfort, or as the grace that turns me from wickedness?
Pastoral Applications
- Teach the church that mercy ministry and gospel proclamation belong together, but mercy must not replace the message of Christ.
- Guard ministry leaders from receiving glory for what only Jesus can do.
- Use Acts 3 to show that miracles in Acts function as signs pointing to the risen Christ and confirming apostolic witness.
- Preach repentance with both seriousness and hope: guilt is real, but sins may be wiped out.
- Counsel those burdened by past rejection of Christ that ignorance does not save, but repentance opens the way to mercy.
- Frame Christian blessing biblically as being turned from wickedness, not merely receiving improved circumstances.
- Strengthen confidence that the gospel fulfills the Old Testament rather than discarding it.
- Use Peter's sermon as a model for moving from visible need to Christ-centered proclamation.
Pastoral Trajectories
The lame man asks for alms but receives restoration in Jesus' name, entering the temple courts with praise.
The crowd's wonder must be interpreted by apostolic preaching so the miracle is understood rightly.
Peter redirects the people's gaze from apostolic power to the glorified Jesus.
Peter confronts guilt plainly but calls the hearers to repentance and forgiveness.
The hearers are heirs of the prophets and covenant, but they must listen to the Prophet and turn from wickedness.
Motifs in This Chapter
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Trace servant identity, obedient mission, and suffering service across Scripture.
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
Study temple presence, worship, corruption, judgment, and renewal across Scripture.
The Biblical World
Chapter At A Glance
A lame man is healed in Jesus' name, the crowd gathers in amazement, and Peter proclaims that Israel must repent and turn to the risen Messiah for forgiveness and promised restoration.
Acts 3 places the gospel squarely within Israel's covenant story. The God of Abraham, Isaac, and Jacob has glorified Jesus, the rejected Servant. Moses and the prophets pointed toward Him, and the covenant with Abraham finds its blessing in Jesus, who turns sinners from wickedness.
Acts 3 proclaims the gospel as the good news that the God of Abraham, Isaac, and Jacob has glorified Jesus, whom sinners rejected and killed, but whom God raised from the dead. In Jesus' name there is restoring power, and through repentance and turning to God, sins may be wiped out and true blessing received.
Christ-centered humility, bold gospel clarity, compassion for the needy, repentance before God, and obedience to Jesus' authoritative word.
Focus Points
- The name of Jesus as the source of saving and restoring power
- The risen Christ continuing His work through apostolic witness
- Apostolic signs as servants of gospel proclamation
- Human guilt in rejecting the Holy and Righteous One
- God's vindication of Jesus through resurrection
- Jesus as the Author of life
- Repentance and turning to God as the demanded response
- Forgiveness described as sins being wiped out
- Jesus as the promised Prophet like Moses
- Jesus as the Servant who brings Abrahamic blessing
- The continuity of the gospel with the God of Abraham, Isaac, and Jacob
- The seriousness of rejecting God's appointed Messiah
- Christ as God's Servant
- Resurrection of Christ
- The Name of Jesus
- Human Guilt
- Repentance
- Forgiveness of Sins
- Scripture Fulfillment
- Christ as the Prophet Like Moses
- Abrahamic Covenant
- Israel First in Gospel Witness
Cross References
Fear came on every soul, and many wonders and signs were done through the apostles.
Immediate narrative continuation
Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel, if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, may it be known to You all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom You crucified, whom God raised...
Direct aftermath
He said to them, “This is what I told You, while I was still with You, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.” Then He opened their minds, that they might understand the Scriptures. He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to...
Gospel fulfillment pattern
Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
Restoration imagery
Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high. Just as many were astonished at You— His appearance was marred more than any man, and His form more than the sons of men— so He will cleanse many nations. Kings will shut their mouths at Him; for they will see that which had not been told them, and they will...
Servant background
Yahweh Your God will raise up to You a prophet from among You, of Your brothers, like me. You shall listen to Him. This is according to all that You desired of Yahweh Your God in Horeb in the day of the assembly, saying, “Let me not hear again Yahweh my God’s voice, neither let me see this great fire any more, that I not die.” Yahweh said to me, “They have...
Prophet like Moses
All the nations of the earth will be blessed by Your offspring, because You have obeyed my voice.’ ”
Abrahamic promise
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In You all the nations will be blessed.” So then, those who are of faith are blessed with the faithful Abraham. For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t...
Abrahamic fulfillment in Christ
Even Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. We are witnesses of everything He did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging Him on a tree. God raised Him up the third day, and gave Him...
Later apostolic proclamation
Brothers, children of the stock of Abraham, and those among You who fear God, the word of this salvation is sent out to You. For those who dwell in Jerusalem, and their rulers, because they didn’t know Him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning Him. Though they found no cause for death, they still asked...
Pauline proclamation parallel
Passages
Chapter opening: Acts 3:1-10
Were going up (ανεβαινον). Descriptive imperfect active. They were ascending the terraces to the temple courts. The ninth (την ενατην). Our three o'clock in the afternoon, the time of the evening sacrifice. Peter and John like Paul later kept up the Jewish worship, but not as a means of sacramental redemption. There were three hours of prayer (third, sixth, ninth).
Was carried (εβασταζετο). Imperfect passive, picturing the process as in verse 1 . Laid daily (ετιθουν καθ' ημεραν). Imperfect again describing their custom with this man. Beautiful (Hωραιαν). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus ( Ant . XV. 11, 3; War V. 5, 3) as composed chiefly of Corinthian brass and very magnificent.
Asked (ηρωτα). Began to ask, inchoative imperfect. It was his chance.
Fastening his eyes (ατενισας). First aorist (ingressive) active participle of ατενιζω. For this verb see on Lu 4:20 ; Ac 1:10 . Peter fixed his eyes on the beggar and invited him to look (βλεψον) on them.
Gave heed unto them (επειχεν αυτοις). Imperfect active of επεχω, to hold to. For the idiom with τον νουν understood see 7:14 ; 1Ti 4:16 . He held his eyes right on Peter and John with great eagerness "expecting to receive something" (προσδοκων τ λαβειν). He took Peter's invitation as a promise of a large gift.
In the name (εν τω ονοματ). The healing power is in that name (Page) and Peter says so. Cf. Lu 9:49 ; 10:17 ; Ac 4:7 , 10 ; 19:27 ; 16:18 . Walk (περιπατε). Present imperative, inchoative idea, begin to walk and then go on walking. But the beggar does not budge. He knows that he cannot walk.
Took him by the right hand (πιασας αυτον της δεξιας χειρος). Doric form πιαζω for πιεζω. Genitive of the part affected. Peter had to pull him up on his feet before he would try to walk.
Leaping up (εξαλλομενος). Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T. He stood (εστη). Second aorist active. Walked (περιεπατε). Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).
They took knowledge of him (επεγινωσκον). Imperfect active, inchoative, began to perceive. Were filled (επλησθησαν). Effective first aorist passive. At that which had happened (τω συμβεβηκοτ). Perfect active participle of συμβαινω.
The Codex Bezae adds "as Peter and John went out." As he held (κρατουντος αυτου). Genitive absolute of κρατεω, to hold fast, with accusative rather than genitive to get hold of ( Ac 27:13 ). Old and common verb from κρατος (strength, force). Perhaps out of gratitude and partly from fear ( Lu 8:38 ). In the porch that is called Solomon's (επ τη στοα τη καλουμενη Σολομωντος).
The adjective Stoic (στοικος) is from this word στοα (porch). It was on the east side of the court of the Gentiles (Josephus, Ant . XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here ( Joh 10:23 ). Greatly wondering (εκθαμβο). Wondering out of (εκ) measure, already filled with wonder (θαμβους, verse 10 ).
Late adjective. Construction according to sense (plural, though λαος singular) as in 5:16 ; 6:7 ; 11:1 , etc.
Answered (απεκρινατο). First aorist middle indicative. The people looked their amazement and Peter answered that. Ye men of Israel (Ανδρες Ισραηλειτα). Covenant name and so conciliatory, the stock of Israel ( Php 3:5 ). At this man (επ τουτω). Probably so, though it could be "at this thing." Fasten you your eyes (ατενιζετε). The very verb used about Peter in verse 4 .
On us (ημιν). Dative case, emphatic proleptical position before τ ατενιζετε. On us why do ye fasten your eyes? As though (ως). Hως with the participle gives the alleged reason, not always the true one. Power (δυναμε). Instrumental case, causa effectiva . Godliness (ευσεβεια). Causa meritoria . Had made (πεποιηκοσιν). Perfect active participle of ποιεω. To walk (του περιπατειν).
Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of ινα.
His servant Jesus (τον παιδα Ιησουν). This phrase occurs in Isa 42:1 ; 52:13 about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from Ex 3:6 ; 5:30 . The LXX translated the Hebrew ebhedh by παις, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (παις θεου) is applied also to Israel ( Lu 1:54 ) and to David ( Lu 1:69 ; Ac 4:25 ).
Paul terms himself δουλος θεου ( Tit 1:1 ). Παις is just child (boy or girl), and it was also used of a slave ( Mt 8:6 , 8 , 13 ). But it is not here υιος (son) that Peter uses, but παις. Luke quotes Peter as using it again in this Messianic sense in Ac 3:26 ; 4:27 , 30 . Whom ye delivered up (ον υμεις μεν παρεδωκατε). Note emphatic use of υμεις (ye). No δε to correspond to μεν.
First aorist active (κ aorist) plural indicative of παραδιδωμ (usual form παρεδοτε, second aorist). When he (εκεινου). Emphatic pronoun, that one, in contrast with "ye" (υμεις), genitive absolute with κριναντος, here the nearest word (Pilate), the latter.
But ye (υμεις δε). In contrast with Pilate (εκεινου). Murderer (ανδρα φονεα). A man a murderer. In contrast with "the Holy and Righteous One." To be granted (χαρισθηνα). As a favour (χαρις). First aorist passive infinitive of χαριζομα; So also 25:11 ; 27:24 .
But the Prince of life ye killed (τον δε αρχηγον της ζωης απεκτεινατε). "The magnificent antithesis" (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in Joh 1:1-18 ; Col 1:14-20 ; Heb 1:2 f . Αρχηγος (αρχη, beginning, αγω, to lead) is an adjective "furnishing the first cause or occasion" in Euripides, Plato.
Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher ( Heb 12:2 ). See also Heb 2:10 ; Ac 5:31 where it is applied to Jesus as "Prince and Saviour." But God raised him from the dead in contrast to what they had done. Whereof we are witnesses (ου ημεις μαρτυρες εσμεν). Of which fact (the resurrection) or of whom as risen, ου having the same form in the genitive singular for masculine or neuter.
Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim.
By faith in his name (τη πιστε του ονοματος αυτου). Instrumental case of πιστε (Aleph and B do not have επ) and objective genitive of ονοματος. His name (το ονομα αυτου). Repeats the word name to make the point clear. Cf. verse 6 where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man. Made strong (εστερεωσεν). Same verb used in verse 7 (and 16:5 ).
Nowhere else in the N. T. Old verb from στερεος, firm, solid. Through him (δι' αυτου). Through Jesus, the object of faith and the source of it. Perfect soundness (ολοκληριαν). Perfect in all its parts, complete, whole (from ολος, whole, κληρος, allotment). Late word (Plutarch) once in LXX ( Isa 1:6 ) and here alone in the N. T. , but adjective ολοκληρος, old and common ( Jas 1:4 ; 1Th 5:23 ).
And now (κα νυν). Luke is fond of these particles of transition ( 7:34 ; 10:5 ; 20:25 ; 22:16 ) and also κα τα νυν ( 4:29 ; 5:38 ; 22:32 ; 27:22 ), and even κα νυν ιδου ( 13:11 ; 20:22 ). I wot (οιδα). Old English for "I know." In ignorance (κατα αγνοιαν). This use of κατα occurs in the Koine . See also Phm 1:14 . One may see Lu 23:34 for the words of the Saviour on the Cross.
"They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous" (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah ( 1Co 2:8 ).
Foreshewed (προκατηγγειλεν). First aorist active indicative of προκαταγγελλω, late compound to announce fully beforehand. Only twice in the N. T. in the critical text ( Ac 3:18 ; 7:52 ). That his Christ should suffer (παθειν τον Χριστον αυτου). Accusative of general reference with the aorist active infinitive (παθειν of πασχω) in indirect discourse (predictive purpose of God).
Their crime, though real, was carrying out God's purpose ( 2:23 ; Joh 3:16 ). See the same idea in Ac 17:3 ; 26:23 . This "immense paradox" (Page) was a stumbling block to these Jews as it is yet ( 1Co 1:23 ). Peter discusses the sufferings of Christ in 1Pe 4:13 ; 5:1 .
Repent therefore (μετανοησατε ουν). Peter repeats to this new crowd the command made in Ac 2:38 which see. God's purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. And turn again (κα επιστρεψατε). Definitely turn to God in conduct as well as in mind. That your sins may be blotted out (προς το εξαλιφθηνα υμων τας αμαρτιας).
Articular infinitive (first aorist passive of εξαλειφω, to wipe out, rub off, erase, smear out, old verb, but in the N. T. only here and Col 2:14 ) with the accusative of general reference and with προς and the accusative to express purpose. That so (οπως αν). Final particle with αν and the aorist active subjunctive ελθωσιν (come) and not "when" as the Authorized Version has it.
Some editors put this clause in verse 20 (Westcott and Hort, for instance). Seasons of refreshing (καιρο αναψυξεως). The word αναψυξις (from αναψυχω, to cool again or refresh, 2Ti 1:16 ) is a late word (LXX) and occurs here alone in the N. T. Surely repentance will bring "seasons of refreshing from the presence of the Lord."
And that he may send the Christ who hath been appointed for you, even Jesus (κα αποστειλη τον προκεχειρισμενον υμιν Χριστον Ιησουν). First aorist active subjunctive with οπως αν as in 15:17 and Lu 2:35 . There is little real difference in idea between οπως αν and ινα αν. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21 shows.
Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια." Jesus did promise to be with the disciples all the days ( Mt 28:20 ), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον (perfect passive participle of προχειριζω, from προχειρος, at hand, to take into one's hands, to choose) is the correct text here, not προκεκηρυγμενον.
In the N. T. only here and Ac 22:14 ; 26:16 . It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1Ti 6:15 and the First Epiphany described in 1Pe 1:20 .
Restoration (αποκαταστασεως). Double compound (απο, κατα, ιστημ), here only in the N. T. , though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Re 21:1 . Paul has a mystical allusion also to the agony of nature in Ro 8:20-22 .
The verb αποκαθιστημ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah ( Mt 17:11 ; Mr 9:12 ) and by the disciples to Jesus in Ac 1:6 . Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health.
See a like idea in παλινγενεσια (renewal, new birth) in Mt 19:28 ; Tit 3:5 . This universalism of Peter will be clearer to him after Joppa and Caesarea.
Like unto me (ως εμε). As me, literally; Moses ( De 18:14-18 ) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ ( Joh 1:21 ). God spoke to Moses face to face ( Ex 33:11 ) and he was the greatest of the prophets ( De 34:10 ).
That prophet (του προφητου εκεινου). Emphasizes the future prophet as on "him" (αυτου) before "hearken." They had refused to "hearken" to Moses and now, alas, many had refused to "hearken" to Christ. Shall be utterly destroyed (εξολεθρευθησετα). First future passive of εξολε- (ο) θρευω, a late verb, to destroy utterly (εξ), only here in the N.T., common in the LXX.
From Samuel (απο Σαμουηλ). Schools of prophets arose in his time, few before him ( 1Sa 3:1 ).
Ye (Hυμεις). Emphatic position. The covenant which God made (της διαθηκης ης ο θεος διεθετο). Literally, "the covenant which God covenanted." Διαθηκη and διεθετο (second aorist middle indicative of διαθημ) are the same root. See on Mt 26:28 . The covenant (agreement between two, δια, τιθημ) was with Abraham ( Ge 12:1-3 ) and repeated at various times ( Ge 18:18 ; 22:18 ; 26:4 , etc.). In Heb 9:15-18 the word is used both for covenant and will. The genitive relative ης attracted to case of the antecedent.
Unto you first (Hυμιν πρωτον). The Jews were first in privilege and it was through the Jews that the Messiah was to come for "all the families of the earth." His servant (τον παιδα αυτου). As in verse 13 , the Messiah as God's Servant. To bless you (ευλογουντα υμας). Present active participle to express purpose, blessing you (Robertson, Grammar , p. 991). In turning away (εν τω αποστρεφειν). Articular infinitive in the locative case, almost preserved in the English.