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NASB (UPDATED) TEXT: Act_3:11-16
11While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement. 12But when Peter saw this, he replied to the people, "Men of Israel, why are you amazed at this, or why do you gaze at us, as if by our own power or piety we had made him walk? 13The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate, when he had decided to release Him. 14But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, 15but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses. 16And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all."
Act_3:11 "while he was clinging to Peter" This is a present active participle. I would imagine he was holding on to Peter as Mary held on to Jesus in the garden (cf. Joh_20:16-17).
▣ "the portico of Solomon" This was a long covered area along the eastern side of the court of the Gentiles (cf. Josephus' Antiq. 20.9.7). The roof was supported by many columns. It got its name from the fact that the old foundations of Solomon's temple were located in the same general area. Jesus taught there often (cf. Joh_10:23).
Act_3:12 "when Peter saw this" They saw the amazement and curiosity of the crowd and took advantage (cf. Col_4:3; 2Ti_4:2) of the opportunity to share the gospel (i.e., the second sermon of the new church).
▣ "Men of Israel" Peter called them this in Act_2:22. Peter is still addressing Jews.
▣ "why. . .why" Peter asked why they were surprised by a miraculous healing. Had not Jesus performed these kinds of miracles during the last week of His life?
Also, why did they look at Peter and John so admiringly, as if they did it? This was a sign of the trustworthiness of the gospel and the power of the name of the resurrected Messiah.
The Spirit performed this miracle for several reasons.
1. to confirm the leadership of Peter and John
2. to help a needy man
3. to witness to the Jews at the Temple
Act_3:13 "The God of Abraham, Isaac and Jacob" This shows that Jesus' ministry and the gospel were vitally connected to the Covenant God and Covenant people of the Old Testament (cf. Exo_3:6; Exo_3:15; Luk_20:37).
Christianity must be characterized as the true fulfillment of Judaism (cf. Mat_5:17-19). Many Jews would see it as a perversion, but NT writers saw it as a fulfillment. The followers of Jesus are the promised fruition of the "new covenant" of Jer_31:31-34 (cf. Gal_6:16). Israel did not complete her missionary task of being a kingdom of priests for the world (cf. Exo_19:5-6; 1Pe_2:5; 1Pe_2:9; Rev_1:6). The church has been given the mandate (cf. Mat_28:18-20; Luk_24:46-47; Act_1:8). God's goal is the restoration of His image in mankind, so that His initial purpose of fellowship can be accomplished. If there is only one God (i.e., monotheism, see Special Topic at Act_2:39), then there cannot be a special people, only servants to serve God's universal purposes with all humanity (see Special Topic at Act_1:8).
▣ "has glorified" This term can be understood in several ways.
1. the immediate context to the healing of the lame man in His name
2. the larger context of Peter's sermon to Jesus being resurrected and thereby glorified
3. the OT context to Jesus as the coming Messiah
4. in John's Gospel this term is always used by Jesus Himself for His crucifixion (cf. Act_7:39; Act_12:10; Act_12:23; Act_13:31-32; Act_16:14; Act_17:1).
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▣ "His servant" The term "servant" (pais used regularly in the LXX)
1. an honorific title in the OT used for Jacob, Moses, Joshua, and David (cf. Psalms 105; Luk_1:69)
2. in the Servant Songs of Isaiah (i.e., Isa_42:1-5; Isa_49:1-7; Isa_50:4-11; Isa_52:13 to Isa_53:12)
3. the nation of Israel (cf. Isa_41:8-9; Isa_42:19; Isa_43:10; Isa_44:1; Isa_44:21; also LXX seen in Luk_1:54)
4. God's Messiah (cf. Isa_42:1; Isa_52:13; Isa_53:11)
5. Pais is used of Jesus as the Servant/Messiah in Act_3:13; Act_3:26; Act_4:27; Act_4:30
There is not a clear distinction between the corporate and individual aspect, especially in the last Song (i.e., Isa_52:13 to Isa_53:12). In context it cannot refer to Israel.
1. the nation cannot be the innocent one who brings redemption because the nation deserves the judgment (cf. Isa_41:18-22; Isa_53:8 d)
2. the Septuagint changes "you" in Isa_52:14 to "Him" (also in Act_3:15). The Jewish translators before Jesus' birth (possibly 250-150 b.c.) saw this text as Messianic and individual.
▣ "Jesus" When the name Jesus is used by itself, it usually emphasizes His humanness (cf. Act_3:6).
▣ "whom you delivered and disowned" The "you" is emphatic! It was not only the Jewish leaders who were responsible for Jesus' death (cf. Act_3:17; Act_2:23). Peter makes a specific reference to the crowd's responses before Pilate (cf. Luk_23:18-25). It is possible some of these may have been there, but Peter addresses this crowd as if they were responsible as a group (cf. Act_3:15). God's chosen people (Jews) "delivered" and "disowned" God's Messiah (cf. Joh_1:11).
▣ "Pilate" See Special Topic below.
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▣ "when he had decided to release Him" This refers to Luk_23:4; Luk_23:14; Luk_23:22, where Pilate says three times, "I find no guilt in Him," as well as the three times he tried to release Him (cf. Luk_23:16; Luk_23:20; Luk_23:22). Many scholars believe Acts was written to show that Roman officials did not find Jesus treasonous. Pilate was forced by the Jewish leadership to do that which he was reluctant to do himself.
Act_3:14 "the Holy and Righteous One" This states clearly the innocence and sinlessness of Jesus. The trial was a farce. This is another OT Messianic title (cf. Isa_53:11; Act_7:52; Act_22:14; Joh_6:69). The demons called Jesus the Holy One of God in Mar_1:24; Luk_4:34. See Special Topics following.
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▣ "and asked for a murderer" It is so ironic that Barabbas was guilty of the exact crime they accused Jesus of—sedition (cf. Luk_23:18-19; Luk_23:23-25).
Act_3:15 "but put to death" It is surprising that in the many texts which mention Jesus' death (cf. Act_2:23; Act_2:36; Act_3:15; Act_4:10; Act_5:30; Act_7:52; Act_10:39; Act_13:28) in Acts very little is developed along the lines of Gen_3:15 or Isaiah 53.
There is also variety in how His death is phrased.
1. nailed to a cross – Act_2:23
2. crucified – Act_2:36; Act_4:10
3. put to death – Act_3:15; Act_13:28
4. put to death by hanging Him on a cross – Act_5:30; Act_10:39
5. killed – Act_7:52
The resurrection is emphasized but not substitutionary atonement.
NASB, NKJV "the Prince of life"
NRSV, NIV"the Author of life"
TEV "the one who leads to life"
NJB "the prince of life"
Moffatt"the pioneer of life"
This title reflects one of the three possible meanings of archçgos:
1. the author or originator (cf. NRSV, Heb_2:10; Heb_12:2)
2. the agent of creation (cf. Joh_1:3; 1Co_8:6; Col_1:16; Heb_1:2)
3. the one who goes first, a trail blazer (cf. TEV, NEB, Moffatt, Act_5:31)
The term is an obvious contrast to "murderer" (Act_3:14). See Special Topic below.
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▣ "God raised from the dead" Usually in the NT it is the Father who raises the Son from the dead as a sign of His approval of Jesus' life, teachings, and substitutionary death. The NT also affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. the Spirit (cf. Rom_8:11)
2. the Son (cf. Joh_2:19-22; Joh_10:17-18)
3. the Father (cf. Act_2:24; Act_2:32; Act_3:15; Act_3:26; Act_4:10; Act_5:30; Act_10:40; Act_13:30; Act_13:33-34; Act_13:37; Act_17:31; Rom_6:4; Rom_6:9)
This is a major theological aspect of the Kerygma (see Special Topic at Act_2:14). If this is not true, all else is not true (cf. 1Co_15:12-19).
▣ "a fact to which we are witnesses" This is either
1. an emphasis on primary source material; these hearers were eyewitnesses (cf. Act_2:22)
2. a reference to the Apostles and disciples in the Upper Room (cf. Act_1:22; Act_2:32)
In context number 2 seems best.
Act_3:16 "on the basis of faith" This same phrase occurs in Php_3:9. The Greek term "faith" (pistis) can be translated into English as "faith," "trust," or "believe." It is humanity's conditional response to God's unconditional grace (cf. Eph_2:8-9). It is basically the believer's trusting in the trustworthiness of God (i.e., His character, His promises, His Messiah) or faithing God's faithfulness! It is difficult in the healing accounts of the Gospels and Acts to document the spiritual (i.e., covenantal) side of the event. Those healed are not always "saved" (cf. John 5). See Special Topic below.
The Greek preposition used in this phrase, eis (cf. Php_3:9), is rare when used on one's faith in Christ (similar expression in Act_2:38). Usually one of several prepositions is used.
1. dia – Rom_3:22; Rom_3:25; Rom_3:30; Gal_2:16; Gal_3:14; Gal_3:26; Eph_2:8; Eph_3:12; Eph_3:17; Col_2:12; 2Ti_3:15; 1Pe_1:5
2. ek – Rom_9:30; Rom_14:23; Gal_3:8-9; Gal_3:22; Gal_5:5; Jas_2:24
3. en –1 Cor. Act_16:13; 2Co_13:5; Gal_2:20; 1Ti_3:13
4. both eis and ek are used in Rom_1:17
There was not standardized phrase to express "saving faith."
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