![]() Peter again called for repentance in terms of accepting Jesus as Messiah. In this speech, Peter stressed the Jews’ rejection of Jesus and his vindication by God. This indicates that a considerable amount of thinking about Jesus, based on study of the Old Testament, was taking place. ![]() The particular interest of this sermon lies in the way in which it gives further teaching about the person of Jesus, describing him as God’s servant, the Holy and Righteous One, the Author of life and the prophet like Moses. Here, Peter stressed the role of Jesus as both Isaiah’s Suffering Servant and Moses’ “prophet to come” whom Israel was to obey. Both sermons focused on the proclamation of Jesus Christ as Savior. Luke recounted his words in what turned out to be another major presentation of the gospel, similar in content and style to Peter’s Pentecost sermon (2:14-41). The early church met and taught there (2:46 5:12 42).Īs the crowd converged on Solomon’s Colonnade, Peter had an opportunity to preach the gospel. Merchants and money changers conducted business there ( Luke 19:45 John 2:14-16). Religious teachers debated, and taught their pupils in its shade ( Luke 2:46 19:47 John 10:23). The colonnades or porticos were busy places. Solomon’s Colonnade ran along the eastern portion of the outer court. The outer court of the temple, called the Court of the Gentiles, was surrounded by porticoes. The healing of the beggar created a commotion as people rushed to Peter and John in Solomon’s Colonnade (3:11). Those at the Beautiful gate had seen the prophecy come to pass. Isaiah had spoken of the messianic age when “the lame leap like a deer” ( Isaiah 35:6). Those who had seen the healing of the beggar - and who had spiritual eyes to see - understood that something of the kingdom of God was being revealed. When the apostles healed the lame beggar at the temple gate, they were seen as having the same spiritual authority and power as Jesus. The Capernaum miracle gave Jesus public confirmation of his authority to forgive sins as well as to heal the sick. In the same way, the people who saw the beggar healed and praising God, were filled with wonder and amazement ( Acts 3:10). Everyone who had seen the miracle was amazed and filled with awe ( Luke 5:26). There, as here in Acts, the paralyzed man was told to rise, and he jumped to his feet and went home praising God. This point can be seen in the similar words used to describe Peter’s healing and when Jesus healed a paralyzed man in Capernaum. That they continued the teaching ministry of Jesus is evidence that they continued the healing ministry as well. Luke used this story to show an important connection between Jesus and the apostles: because the apostles teach in Jesus’ name, they also have the same power to heal as he did. Luke used the phrase, “the name of Jesus” several times in this and the next chapter to show the source of the apostles’ power (3:6, 16, 4:10, 18, 30). The power of the risen Christ was with him, and when he called on “the name,” God healed the man. The beggar had been healed at Peter’s initiative, who invoked the name of Jesus. (No doubt, there was much about the story to excite Luke, a physician.) Next, the beggar went into the temple, walking and jumping, praising God (3:8-9). Then he jumped to his feet and began to walk (3:8). ![]() The man’s feet and ankles became strong (3:7). To emphasize how dramatic this healing was, Luke piled detail upon detail of the beggar’s condition and activity upon being healed. No doubt he had begged at the gate for many years and was a known figure. There was no denying that a miracle had occurred. Think of the impact this had on any Jews who saw what had happened. When Peter offered the beggar healing in Jesus’ name, he was instantly made whole and he jumped to his feet.
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