About Acts

Acts records the birth and growth of the church through the power of the Holy Spirit from Jerusalem to Rome.

Author: LukeWritten: c. AD 62-64Reading time: ~3 minVerses: 26
Holy SpiritWitnessChurch GrowthMissionPersecutionUnity

King James Version

Acts 3

26 verses with commentary

A Lame Man Healed

Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

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Peter and John's visit to the temple at 'the ninth hour' (3 PM) shows continued Jewish observance by early believers. The 'hour of prayer' corresponded to the evening sacrifice. Their temple presence demonstrated that early Christianity didn't immediately break from Jewish worship patterns.

And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;

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The lame man 'from his mother's womb' emphasizes the miracle's magnitude - this wasn't recent injury but lifelong disability. Being 'laid daily' at the gate called Beautiful shows his begging was systematic and well-known. The contrast between his helplessness and coming transformation illustrates spiritual regeneration.

Who seeing Peter and John about to go into the temple asked an alms.

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The lame man 'asked an alms' - he sought temporal relief rather than healing he didn't dare imagine. His lowered expectations parallel sinners who seek improved circumstances rather than radical transformation. The contrast between what he asked and what he received illustrates God's exceeding generosity.

And Peter, fastening his eyes upon him with John, said, Look on us.

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Peter's command 'Look on us' demanded attention beyond casual glance. The Greek atenisas (fastening eyes) indicates focused gaze. This prepared the man for what he was about to receive - not silver or gold but healing power in Jesus' name.

And he gave heed unto them, expecting to receive something of them.

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The man 'gave heed unto them, expecting to receive something' - his expectation was still material. His focused attention, though misdirected toward money, created openness for unexpected blessing. God often works through our seeking, even when we don't fully understand what we need.

Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

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Peter's declaration 'Silver and gold have I none' demonstrates apostolic poverty while highlighting greater spiritual wealth. Healing 'in the name of Jesus Christ of Nazareth' establishes that miraculous power flows from Christ's authority, not human ability. The command 'rise up and walk' echoes Jesus' healing ministry, showing apostolic continuity.

And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength.

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Peter's physical action - taking him 'by the right hand, and lifted him up' - accompanied the verbal command. 'Immediately his feet and ankle bones received strength' indicates instant, complete healing. The Greek medical terms (sphaira for ankle bones) suggest Luke's physician's vocabulary.

And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.

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The healed man's response - 'leaping up, walking, and praising God' - fulfilled Isaiah 35:6 ('the lame man leap as an hart'). His progression from standing to leaping shows overflow of gratitude. Entering the temple 'with them' indicated immediate identification with Christ's disciples.

And all the people saw him walking and praising God:

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The public nature of the healing - 'all the people saw him walking and praising God' - ensured widespread witness. The temple crowd became inadvertent witnesses to apostolic power. This visibility served God's purpose of authenticating the gospel message.

And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.

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The crowd's recognition - 'they knew that it was he which sat for alms' - established the miracle's authenticity. Their being 'filled with wonder and amazement' created the teachable moment Peter seized. Amazement alone doesn't save, but it opens ears to the gospel.

Peter's Second Sermon

And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

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The healed man 'held Peter and John' in gratitude and identification. The crowd running to 'Solomon's porch' - a colonnade on the temple's east side - provided Peter's audience. Physical healing led to opportunity for spiritual proclamation.

And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

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Peter immediately deflected attention: 'why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?' This redirection from instruments to source characterizes authentic ministry. All glory belongs to Christ, not His servants.

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

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Peter's proclamation centers on 'his Son Jesus' - emphasizing divine Sonship. The phrase 'glorified his Son' connects to Isaiah's Suffering Servant. Peter boldly indicts his audience: 'ye delivered up, and denied him' - confronting corporate guilt while offering mercy.

But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

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The contrast intensifies: 'ye denied the Holy One and the Just, and desired a murderer.' Peter uses messianic titles ('Holy One,' 'Just One') to heighten the tragedy of rejecting Christ for Barabbas. The crowd's choice revealed distorted values preferring violence over righteousness.

And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. Prince: or, Author

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The supreme irony: 'killed the Prince of life' - they murdered the source of all life. Yet 'God raised him from the dead' vindicated Jesus and provided the very life they tried to extinguish. Peter and John stand as resurrection witnesses, their testimony authenticated by the healing just performed.

And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.

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The healing occurred 'through faith in his name' - not faith of the lame man (who expected alms) but faith exercised through the apostles. The phrase 'his name' represents Christ's person, power, and authority. Perfect soundness came not gradually but instantaneously 'in the presence of you all.'

And now, brethren, I wot that through ignorance ye did it, as did also your rulers.

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Peter shows pastoral wisdom: 'through ignorance ye did it, as did also your rulers.' This doesn't excuse guilt but opens a door for repentance. Ignorance mitigates though doesn't eliminate responsibility. Peter offers hope - their sin, though great, is not beyond forgiveness.

But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.

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Divine sovereignty shines through human sin: 'God before had shewed by the mouth of all his prophets, that Christ should suffer.' What humans intended for evil, God ordained for redemption. The cross was both human crime and divine plan simultaneously.

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

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Repent ye therefore, and be converted (μετανοήσατε οὖν καὶ ἐπιστρέψατε)—Peter's second sermon command uses stronger language: 'epistraphō' (be converted) means radical turning, complete reversal of life direction. That your sins may be blotted out (εἰς τὸ ἐξαλειφθῆναι)—the Greek pictures erasing or wiping away written debt, echoing Psalm 51:1's plea and Colossians 2:14's cancellation of legal demands. When the times of refreshing shall come connects personal salvation with eschatological restoration, suggesting both immediate spiritual renewal and future cosmic restoration at Christ's return. Repentance remains the constant gospel demand from John Baptist through Acts.

And he shall send Jesus Christ, which before was preached unto you:

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The phrase 'times of refreshing' (anapsyxis - catching of breath, revival) promises spiritual renewal from God's presence. 'He shall send Jesus Christ' points to the Second Coming. Repentance now brings present blessing and future consummation.

Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

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Christ remains in heaven 'until the times of restitution of all things' (apokatastasis) - complete restoration of God's purposes. This phrase doesn't teach universal salvation but creation's full renewal. God's prophetic promises 'since the world began' find fulfillment in Christ.

For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

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Peter quotes Deuteronomy 18:15-18, identifying Jesus as the 'Prophet like unto Moses.' This Prophet-Messiah must be heard 'in all things whatsoever he shall say.' The reference establishes Jesus' authority as greater than Moses, demanding complete obedience.

And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

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The warning - 'every soul, which will not hear that prophet, shall be destroyed' - applies Deuteronomy's curse to Christ-rejectors. Being 'destroyed from among the people' means covenant exclusion. Rejection of Jesus excludes from God's people regardless of Jewish lineage.

Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

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Peter claims that 'all the prophets from Samuel' spoke of 'these days.' This comprehensive claim positions Jesus as the culmination of all prophetic expectation. The prophetic tradition, though diverse in emphasis, pointed toward these gospel events.

Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

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Peter reminds his audience: 'ye are the children of the prophets, and of the covenant.' Their privileged position increases responsibility. The Abrahamic promise - 'in thy seed shall all the kindreds of the earth be blessed' - finds fulfillment in Jesus, Abraham's ultimate seed.

Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

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God sent Jesus 'unto you first' - Israel had priority in receiving the gospel. The purpose was 'to bless you, in turning away every one of you from his iniquities.' Blessing through Christ means liberation from sin, not merely material prosperity.

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