Atos 3
John MacArthur · Citado em PreceptAustin
Atos 3
MacArthur adds that "Replied is apokrinomai, a word often used to mark the beginning of a discourse (cf. Mt. 11:25; 12:38; 17:4; 22:1; Mk 10:24; 11:14; 14:48; Lk 14:3; Jn 5:19; Acts 10:46). It does not necessarily refer to answering a question. Whether the crowd asked Peter questions is unknown, but their confusion and desire for an explanation of the miracle were obvious. (MacArthur New Testament Commentary – Acts) Men of Israel (same phrase in Acts 2:22+) - This was the most courteous way one could address the Jewish people and it emphasizes the close covenantal relationship Peter and John had with their ethnic brethren. Remember they are in the Temple grounds and are surrounded by Jews who had come to pray. And since Peter is speaking to Jewish men who would be familiar with the Old Testament, he proceeds to use language that they could readily understand, specifically using phrases that spoke of the Messiah. When you share the Gospel, do you seek to share it in a way that the other person can comprehend? Too often we use "Christian lingo," using terms ("born again," "righteousness," etc) which are foreign to many who are unchurched. G Campbell Morgan on men of Israel ...the God of Abraham, of Isaac, and Jacob." - If he had only said, "the God of Abraham," Ishmaelites might have claimed inclusion in that description. If he had said, " The God of Abraham and Isaac," Edomites might have come within that description. He narrowed down the com pany to whom he spoke when he said, "The God of Abraham, and Isaac, and Jacob." Jacob became Israel, and he spoke to them as men of Israel, men who stood in fleshly and covenant relationship to Jacob, and to him as Israel, the man ruled by God. He thus reminded them of their past history. They were men of the covenant, of the Scriptures, and of the prophets. (Acts of the Apostles - 1924) Marvin Vincent on men of Israel - Literally, men, Israelites. An honorable and conciliatory form of address. The term Israelite gradually gave place to that of Jew; but Israel was the sacred name for the Jews, as the nation of the theocracy, the people under God's covenant, and hence was for the Jew his special badge and title of honor. "To be descendants of Abraham, this honor they must share with the Ishmaelites; of Abraham and Isaac, with the Edomites; but none except themselves were the seed of Jacob, such as in this name of Israelite they were declared to be. Nor was this all, but more gloriously still, their descent was herein traced up to him, not as he was Jacob, but as he was Israel, who, as a prince, had power with God and with men, and had prevailed (ED: Israel means "May God prevail")" (Trench, "Synonyms"). So Paul, in enumerating to the Philippians his claims to have confidence in the flesh, says he was "of the stock of Israel." (Php 3:5+) It is said that the modern Jews in the East still delight in this title. (Word Studies in the New Testament) Why are you amazed at this - Amazed is thaumazo (present tense - continually) which means they were continually wondering, marveling, being struck with astonishment. Peter does not want their amazement to stop with this miracle but now seeks lift their thoughts to understand the One who performed the miracle. It is surprising that they were so amazed at the miraculous healing, for Jesus had performed many similar miracles even in His last week of life (cf Mt 21:14)! They may be amazed because He is gone and yet here they see a similar miracle. What could this mean? Why do you gaze at us - Gaze is atenizo the same verb that described Peter and John fixing their gaze intently on the lame man (Acts 3:4+) and in the present tense pictures the crowd as continually staring intently at Peter and John. One can imagine this scene. Kenneth Gangel rightly said, “All effective ministries begins with self-denial” (Holman NT Commentary - Acts) MacArthur - The crowd's dilemma was that while they acknowledged God alone as having the power to do miracles, they had denied that Jesus was God, and that His followers had divine power granted by God. So they were left with no explanation for what they had just seen. Peter directs attention away from himself and John to Jesus Christ. He makes clear that it was His power that effected the healing (Acts 3:6). (Ibid) As if by our own power (dunamis) or piety (eusebeia) we had made (poieo) him walk - The association of power and piety (KJV - holiness) reflected the general belief that it took a holy power to do miracles. Recall the words of Nicodemus to Jesus declaring "Rabbi, we know that You have come from God as a teacher; for no one can do these signs (MIRACLES) that You do unless God is with him." (Jn 3:2) The Jewish crowd was amazed because they knew these two were from Galilee, just a couple of fishermen. Nevertheless, they clearly assumed Peter and John were the source of the miracle producing power. Peter explains that normal men did not possess that kind of power. So Peter deflects their adulation and wonder, saying in essence "We are not the source of power for this miracle!" Furthermore, they were allowed to do the miracle not because of their piety or holiness. John
Atos 3
MacArthur says Peter "presents Jesus through these names as the Messiah because every one of the names has a Messianic character...at the same time he is indicting Israel...for being at the opposite end of the world from God and for denying and rejecting their own Messiah. So it weaves...a presentation of Christ and a presentation of their terrible sin of rejection." (Peter Preaches Christ) Servant Dignified Jesus Delivered Holy One Denied Just (Righteous) Desired Not Prince of Life Destroyed Christ Declared Peter was filled with the Spirit and the Word and was prepared for this golden opportunity giving us a great example to follow. Sensing that the crowd was in awe of what he and John had done, Peter immediately resets their focus on the true Source of the miracle, explaining that this miracle is God's work not theirs, and he amplifies this with integration of truth related to the Titles for Jesus. As Matthew
Atos 3
MacArthur adds that "since he’s talking about Messiah and since he wants to convince these Jews that Jesus is their Messiah and that they are in rebellion against God and have executed their own Messiah then he chooses messianic terms....Peter wants them to know that he is in continuity with all the Old Testament prophets. He’s declaring the same God they preached....Peter is saying "People, this is your God that you don’t know because it’s your God Who has glorified His servant, Jesus. And this is the thing that they needed to know. The same God that was their God had healed through His Messiah this cripple." Spurgeon on God of Abraham - I want you to note here how Peter will have it that the God of the gospel is the God of Abraham, of Isaac, and of Jacob. I do not hesitate to say that the god of a large number of professors now is not the God of Abraham, of Isaac, and of Jacob; and the reason I say so is this, — that they often treat the Old Testament as if it were an altogether secondary volume, and speak about the imperfect ideas of God which the Hebrews had, and the imperfect revelation of God in the Old Testament. I believe that Jehovah — that very Jehovah who clave the Red Sea, and drowned the Egyptians, — the terrible God of the Old Testament — is the same God who is the God and Father of our Lord and Saviour Jesus Christ; and we are to take the Godhead as it is revealed, not alone in the New Testament, but in the Old Testament also. There are some who would pick and choose that part of Scripture which they like best, and construct a god for themselves out of those chosen texts. These be they who have other gods before Jehovah; and these be they who make unto themselves an image which, if it be not graven upon stone, is yet made out of their own imaginations, which they set up, and worship in the place of the one living and true God. “The God of our fathers hath glorified his Son Jesus; whom ye delivered up, and denied.” JESUS THE SERVANT DIGNIFIED BY GOD Has glorified His Servant Jesus - How has the God of our fathers honored His Servant Jesus? He does not directly explain how God honored His Son until Acts 3:16 when he plainly states it is "the Name of Jesus which has strengthened this man." The Name of course stands for all that Jesus is (His authority, His power, etc). Thus Peter is saying that Jesus was glorified because He was responsible for the miraculous healing. He was the real power and piety that produced the miracle. As an aside what else does this miracle imply? It obviously indicates that this Jesus Who had been crucified, was not a dead Messiah, but was alive. He had to have been resurrected. How else could He have been the power to effect this miracle? Glorified is doxazo which means to give a proper opinion of Jesus, to place Jesus in a position of power, great honor and value, excellence. God the Father had used His Servant Son to produce this miracle and thus Jesus alone was deserving of the glory. Notice also that while the resurrection is not directly mentioned, clearly it is implied. How else could the Servant Jesus be glorified. Play Robin Marks' song - Highly Exalted God has Highly Exalted Your Name He has enthroned You on High Jesus, Name above all names. G Campbell
Atos 3
MacArthur says "There’s something about the Name of Jesus that is sweet isn’t it? Bernard said the name of Jesus is honey in the mouth, melody in the ear, and joy in the heart. There’s something lovely about the Name of Jesus. And there’s something that makes us cringe when somebody uses it to curse...because we love Him so much, it’s very hard to taint the sweetness of the Name, Jesus....to throw His name around apart from His saving work is to not understand who He is. All this liberal palaver that we hear today about Jesus, Jesus, Jesus when they deny His atoning work on the cross is a mockery of His name. It’s a denial of what His name is. His name is not Jesus because He’s our example. His name is not Jesus because He’s our teacher. His name is not Jesus because He’s our guide and leader. His name is not Jesus because He’s our friend. He is all that. His name is Jesus because He will save His people from their sins. That’s why His name is Jesus." Jesus Is the Sweetest Name I Know, And He's just the same as His lovely name. And that's the reason why I love Him so; Jesus is the sweetest name I know. -Lela B Long
Atos 3
MacArthur comments on Peter's modus operandi declaring plainly "All real biblical preaching renders men sinners who have rebelled against God." You have to know you are a sinner before you can appreciate you need a Savior. We need to hear the bad news to prepare our hearts for the good news. Matthew records Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death and they bound Him, and led Him away and delivered (paradidomi) Him to Pilate the governor. (Mt 27:1-2) Paradidomi is used 2 times in the Septuagint translation of the Messianic passage Isaiah 53:12. Here is the English translation of the Septuagint... Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered (Lxx = paradidomi) to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered (Lxx = paradidomi) because of their iniquities. Yes, the Jews delivered Jesus over, but God was in full control. Paul uses paradidomi to describe what the Father did for us in Ro 8:32 and what Son did for us in Gal 2:20: He who did not spare His own Son, but delivered (PARADIDOMI) Him over for (HUPER - ON OUR BEHALF, AS OUR SUBSTITUTE) us all, how will He not also with Him freely give us all things? (Romans 8:32+) “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave (PARADIDOMI) Himself up for (HUPER - ON OUR BEHALF, AS OUR SUBSTITUTE) me.(Galatians 2:20+) Disowned (720) See note below on arneomai. To disown means to reject, to cast off, to refuse to acknowledge as one's own. To repudiate any connection or identification with. To disown means they forcibly renounced or no longer accepted Jesus as their Messiah (recall that they had hailed Him as Messiah and King in His "Triumphal Entry" = Mt 21:8-9, Mk 11:9-10, Lk 19:37-38+, Jn 12:13). John records a specific declaration of the Jews disavowing and disowning Jesus as their Messiah and King... Therefore they cried out again, saying, "Not this Man, but Barabbas." Now Barabbas was a robber....19:14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” (John 18:40, 19:14-15) In the presence of Pilate - Jesus had prophesied to His disciples in Galilee (Lk 24:6) "saying that the Son of Man must be delivered into the hands of sinful men (INCLUDING PILATE), and be crucified, and the third day rise again.” (Lk. 24:7) When he had decided to release Him - Decided is krino which means Pilate had judged Jesus innocent and thus sought to set Him free. Release (630)(apoluo from apó = means away from or separation + luo = loose) is used often of sending a person away and in context refers to letting Jesus loose and setting Him at liberty. Apoluo used 6 times in the trial of Jesus referring to the release of Jesus (Lk. 23:16; Lk. 23:17; Lk. 23:18; Lk. 23:20; Lk. 23:22) and the release of Barabas (Lk. 23:25) Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus (Jn 18:39, Mt 27:15, 17, 21, etc, cf Acts 16:35) Luke recorded Pilate's three judgments of Jesus as not guilty and his desire to release Him Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” (Lk 23:4+) “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. 15 “No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. "“No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. “Therefore I will punish Him and release Him.” (Lk 23:14-16+) And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” (Lk 23:22+)
Atos 3
MacArthur adds that "Even pagans, such as Pilate's wife (Mt. 27:19) and a Roman centurion (Lk 23:47+), recognized what Israel could not—that Jesus was innocent and righteous. Peter's indictment of them was devastatingly direct." (Ibid) William Arnot - WOUNDING TO HEAL. Acts 3:14-26. WHEN Peter observed that his audience was becoming tender, he hastened forward to them with the Word; but it is not in the first instance a word of comfort that he administers. His first effort is to wound. He brings a sharp accusation; he heaps coals of fire on their heads^ when he sees these heads already beginning to droop. Not that the apostle takes pleasure in putting his countrymen to grief. He is glowing all over with love to these men of Israel, bone of his bone and flesh of his flesh. Seeing them already quivering, he deals another blow, in the hope that thereby ^e may break altogether the already yielding heart; for as soon as tKe cry, "What must we do ? ^^ shall burst from broken hearts, the healing balm is ready. God "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.^' Pilate, the Roman, from a natural sense of justice, desired to save the innocent ; but ye, the Israel to whom he came, denied him, and compelled the governor to put him to death. Never was a sharper sword pointed at naked breasts ; and never did a mightier thrust send the weapon home to the marrow: "Ye killed the Prince of life.^^ But it is the physician and not the enemy who is piercing here. He wounds in order that the distressed may seek the Healer. At verse T7th he changes his voice. He withdraws the weapon as soon as its work is done. As soon as the preacher sees that the dividing Word has taken effect, he begins to give consolation. I think it was Whitefield who, when his audience of coal-miners was so large that he could not read in the distant faces the emotions of their hearts, perceived by certain white streaks, like African tattoo, made by coursing tears on sable cheeks, that the Word had cut into the conscience. This was for him the turning-point. The strokes for wounding may now safely cease, and the healing work begin. Changing his voice, Peter the preacher begins to in- sinuate a tender consolation. He will present the truth on another side. He had said, " Ye killed the Prince of life:'' but now he informs them that it is of God that Christ should suffer, the just for the unjust. There are two opposite ways in which the blood of Jesus may be upon men : '' His blood be upon us, and upon our children ! '' exclaimed the Jewish leaders, when they had hemmed Pilate in, and extorted from him the sentence of death. Ah ! ^ that was not the blood of sprinkling for the pardon of sin. It was the blood of Christ upon them, but it did not cleanse. It was the blood of the curse, not the blood of blessing. At first, and for a specific purpose, Peter speaks 'of the blood of Christ in that evil sense. He takes it and pours it on the murderers' heads, a scorching flood. But when the work of conviction is done, he addresses himself to the work of saving; he takes that same blood in his other hand, and pours it out for blessing. The blood of Christ, although shed by them, is presented now as the blood shed for them is presented now not as their sin, but as their redemption from sin. It was a great transition ; and it was suddenly made. But the same transition all the new-bom make; and most of them make it quickly. It is like a leap from Christ crucified by you, into Christ crucified for you. From trampling under-foot the blood of the covenant, they pass over to take shelter, like the Hebrews in Egypt, under the besprinkled lintel, safe from the angel of death, and ready to march out free towards the promised land. "Now, brethren, I wot that through ignorance ye did jt'^ : and so he opens up to the convicted a door of hope. The drift of the discourse changes to tenderness. So, when the frost has congealed the ground into rock, the sun and rain beating on it make it broken and contrite ground — a fitting soil for the seed of the kingdom. Then in verse 18th the preacher carefully engrafts his gospel upon the Scriptures of the Old Testament : " But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.*' The New Testament grows upon the Old, like branches in the root and stem. If you undermine Moses, Christ, as far as you are concerned, will fall. Chaos will return. Darkness will again be on the face of the deep, and no Spirit of God will move upon the waters. Those who eat out, by acid drops of criticism, the authority of the Old Testament, intending to hold fast by Christ and his gospel, are victims of a delusion. These blessed flowers and fruits cannot grow on a dead root When I was young, I took pleasure in ornamenting the front of my father's cottage with flowers. One particular effort was eminently successful, and attracted the notice of every visitor. By budding, I inserted several fine kinds of roses on one common root. For two or three years the flowers of various hues, flourishing simultaneously on one stem, became a spectacle to the rural neighborhood. But, alas ! the original stem, not chosen as suitable for the purpose, but adopted as it happened to be there, was not a hardy species. There came a night of severe frost. The plant that sustained my beautiful branches died, and all my beautiful branches died with it. Alas ! for men in whose hearts the Divine authority of Moses and the prophets is withered by the frost of a hard, cold, earthly philosophy. Faith cannot grow upon Kant and Hegel, when God has departed from Moses and the Psalms! That is not the first of Christ when the Babe is bom in Bethlehem. Before the foundation of the world he took his people^s place in the eternal counsel. As soon as men needed a Saviour he appeared for salvation in the promise spoken at the gate of Eden. Christ interpene- trates the Scriptures of the Old Testament through and through. The Plant of Renown that appeared in man's sight in the fulness of time, has a root that goes down to the beginning. If you cut away the word which holy men of old spake as they were moved by the Holy Ghost, you cut through that root, and your own hope withers in your breast. Acts 3:15 but put to death the Prince of life, the one whom God raised from the dead, a [fact] to which we are witnesses. KJV Acts 3:15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. Prince of life John 1:4; 4:10,14; 5:26; 10:28; 11:25,26; 14:6; 17:2; Ro 8:1,2; 1 Cor 15:45; Col 3:3,4; Heb 2:10; 5:9; 1 Jn 5:11,12,20; Rev 21:6; Rev 22:1,17 The one whom God raised from the dead Acts 2:24,32; Mt 28:2-5; Eph 1:20 A fact to which we are witnesses Acts 1:22; 2:32; 10:40,41; 13:30-32 Acts 3 Resources - Multiple Sermons and Commentaries THE PARADOX: KILLING THE PRINCE OF LIFE! Peter is a master of contrast, here juxtaposing death and life, the ultimate paradox. Barabbas destroyed life, while Jesus created life! John wrote that "just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes." (Jn 5:21) So Jesus not only is the Source of all physical life, but also the Source of all spiritual life. Striking contrast - The Jews gave death to the One Who had given them life, and Who wanted to give them eternal life! Bengel calls this Name “The magnificent antithesis.” And I would add "The tragic antithesis." Before we are too hard on the Jews of Jesus’ day who literally killed their Messiah,
Atos 3
MacArthur writes - The faith in view here is not that of the beggar but of Peter and John. Although occasionally the faith of the one healed is noted (cf. Acts 14:19), the New Testament gift of healing operated through the faith of the healer, rather than the one healed. To tell those who are not healed that it is because they lack the faith to be healed is another misrepresentation of the biblical nature of apostolic healing. (MacArthur New Testament Commentary – Acts) I agree with MacArthur that we need to be careful here lest we misinterpret the miracle. The lame man was not healed because he had enough faith to believe God could heal him. He did not even know what was getting ready to transpire, so how could he believe that which he did not know? His personal faith was not a condition for his healing. Some teach if you have enough faith, you will be healed. This is a slippery slope that can end in disaster to one's faith. It almost is a call to have faith in one's faith. On the other hand, while this man's faith was not the reason he was healed, his subsequent actions and attitude of joyfully praising God in the Temple certainly sounds like he had become a believer in Jesus, which would of course have necessitated the exercise of faith on his part. There are clearly situations where faith was associated with healing. Below are 3 examples from Matthew's Gospel... "Then Jesus said to her, “O woman, your faith is great; it shall be done for you as you wish.” And her daughter was healed at once." (Mt 15:28)
Atos 3
MacArthur explains that "Jesus did not give the principle as you have believed as a universal promise to all believers. The principle of healing in proportion to faith was sovereignly applied as the Lord saw fit (see also, e.g., Mt. 9:29). Paul had absolute faith in God's ability to heal him, and he personally experienced, and was often used as the instrument of, God's miraculous healing. But when he prayed three times in great earnestness for his "thorn in the flesh" to be removed, the Lord's answer to him was, "My grace is sufficient for you, for power is perfected in weakness" 2 Cor. 12:7-9. (MacArthur New Testament Commentary – Matthew) (See also his sermon The Quality of Great Faith) Then He touched their eyes, saying, “It shall be done to you according to your faith.”(Mt 9:29) Commenting on Mt 9:29 MacArthur says "As discussed in the previous chapter, the gospels make clear that faith was not necessarily present in all cases of physical healing. The majority of Jesus' healings were performed apart from the mention of any sort of faith. Some healings, such as that of the centurion's slave, were performed without the afflicted person so much as seeing Jesus. Others, such as the raising of Jairus's daughter and Lazarus, were performed on those who were already dead when Jesus' power did its work in their bodies. But faith is always involved in salvation, and Jesus prompted the two blind men to openly confess their trust in Him surely for the sake of the their spiritual, not their physical, restoration. They came to Jesus acknowledging Him as God's Messiah, the Son of David; and they came to Him asking for mercy, beyond simply healing. Although the term Lord was sometimes used merely as a title of respect, much as our "Sir," the context here convinces one that the two blind men looked to Jesus as their divine Lord, not simply as a man of great dignity. By leading them to confess Him as Lord, Jesus brought them to conversion. (Ibid) In his sermon MacArthur says "Now, as I've said before, faith is not necessary for healing. The gospels are loaded with times that Jesus healed, and people didn't have any faith. Doesn't say a word about whether they had faith. But faith is necessary for conversion, and He wanted to bring these men all the way that their faith would take them.....What do you mean, "According to your faith?" Well, how much faith did they have? Did they have enough faith to be healed? Yes. Did they have enough faith to be saved? Yes. If they had enough faith to be saved, that's what they've got, because it was according to their faith that they received. I don't think faith is the issue in the healing. I think faith is the issue in the saving. "Your faith is big enough to encompass redemption, so be it unto you." That was where their faith was. You know, faith, in itself, is nothing. Did you know that? It's nothing. Archbishop Trench in 1902 wrote this. I think it's a marvelous thing. He was writing on this very same account in Matthew, and he said this: "The faith which, in itself, is nothing is yet the organ for receiving everything. Now listen to this. It is the conducting link between man's emptiness and God's fullness; and herein lies all the value faith has [now listen]. Faith is the bucket let down into the fountain of God's grace without which the man could never draw water of life from the wells of salvation. For the wells are deep and, of himself, man has nothing to draw with. Faith is the purse which cannot of itself make its owner rich, and yet effectually enriches by the wealth which it contains." That's a great statement about faith. Faith is the bucket that dips into the wells of salvation. Faith is the purse which, in itself, is not the riches, but contains the riches. It is that by which we receive what God graciously gives, and He says, “Your purse is big enough to receive all that I have to give. Your bucket is big enough to gather the waters of the wells of salvation.” (Miracles of Sight and Sound) Again in Matthew 8:5-13 (esp Mt 8:10) we read of Jesus healing son of the Roman centurion, Jesus concluding this miraculous healing with the words to the centurion, “Go; it shall be done for you as you have believed.” (Mt 8:13). In MacArthur's sermon on Matthew 8:5-13 he says "You say, "That little phrase, 'As thou hast believed, so be it done unto thee,' can we claim that?" Not necessarily. He said that to the centurion. Paul believed that God could heal him. God didn't, right? That's a sovereign choice. Sometimes He'd heal people who had no faith. In fact, if you want to know the truth,the Bible doesn't say the little boy had any faith at all." (Jesus - Power over Disease) In the presence of you all - In "full view." Nothing hidden. No "magic tricks." Everyone listening to Peter was a witness to this miracle (remember the man present either clinging to Peter or next to him for all to see). Judge yourselves whether this was a real miracle of healing. Obvious to all who saw him.
Atos 3
MacArthur writes "Jesus did what John said he would. He offered a kingdom. He talked of the kingdom. He taught of the kingdom. And He called people to acknowledge Him as the King. However, by the time you reach Matthew 13, they have rejected the King and they have refused His kingdom. And so we are at a monumental point in redemptive history. The people of God, called out of the loins of Abraham, who were to be the channel through whom the world would be blessed, who are the channel through whom the kingdom would come and by whose King it would be ruled, these people have refused the King. And they have refused His kingdom. And so, as we come to chapter 13, the kingdom is postponed. The kingdom cannot come when the people of the King refuse the King. And so the kingdom is postponed to a future time, a later time, a time when the people of Israel will accept the King, will acknowledge His kingdom and thereby receive it in its fullness. The time, then, between the rejection and the return is a time that we call the mystery form of the kingdom because it is a time hidden from all generations past. In verse 11 of chapter 13, Jesus calls it the mystery. That’s His term. We have, then, intervening between the rejection of Christ and the return of Christ to set up His kingdom, a period that has never been described in all of revelatory history. No one has ever known the details of this period of time until chapter 13, and Jesus gives us the first description. That description is built upon throughout the remainder of the New Testament, but this is where it all begins. Now, just to give you a little idea of how the Old Testament sees this mystery period, turn with me to the twelfth chapter of the prophecy of Zechariah. And this will serve as an illustration to us of the fact that indeed this period is a mystery. In Zechariah 12, 13 and 14, we find the word concerning the conversion of Israel and the establishment of the great Kingdom of the Lord. But there are several details within that that I want you to note. Zechariah 12:10, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son,and shall be in bitterness for him, as one that is in bitterness for his firstborn. In that day shall there be a great mourning.” Now, what is this saying? It’s saying that there’s going to come a day when the people of Israel will look upon the one they pierced (that speaks of the crucifixion) and they will mourn that they ever did that....Now, that tells us that when the King came, He would be rejected. He would be pierced. Psalm 22 tells us the same thing. Isaiah 53 again tells us the same thing. There would be a piercing; there would be a rejection, a crucifixion. But later a mourning over that. But Zechariah, the Psalmist, Isaiah say nothing about the time in between. When the mourning comes though, Zechariah 13:1 adds “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.” When they look on the one they have pierced, they mourn in bitterness, they are sorry for their sin of rejecting the King and His kingdom. Then God will pour out the fountain of salvation upon them. And then Zechariah 14:4, “And His feet shall in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in its midst toward the east and toward the west and there shall be a very great valley and half of the mountain shall remove toward the north and half toward the south.” This is the (SECOND) coming of the Lord Jesus Christ, splitting open the hillside there, the Mount of Olives. Then it says in Zechariah 14:9, “And the Lord shall be King over all the earth: in that day shall there be one Lord and His name one.” Now, what do we see? Zechariah says there will be a piercing, there will be a killing, there will be a rejection. And the prophet saw that. And later on a mourning on the part of the people of God. And then a salvation of the people of God and then the establishment of the Kingdom. But the one thing they never saw was what happens between the rejection and the mourning, what happens between the refusal to receive the King and the time they will receive the King. That is the mystery period,hidden from all generations past, never discussed in the pages of holy writ, until Jesus opens our understanding here in the thirteenth chapter of Matthew. And now we have that part of redemptive history that’s known as the parenthesis, the interregnum or the interim, filled up in our understanding by the words of our Lord. Now, let’s go back to Matthew 13 with that in mind. And you can imagine how important it is that Matthew 13 be where it is. Anyone reading the gospel of Matthew, anyone moving along in the account of Jesus Christ, seeing Him come as the King and seeing Him refused and His kingdom refused, is immediately going to ask the question what happens now. And if the kingdom is postponed until a future time, when the people of the King will receive the King and the kingdom will then come, what happens in the meantime? And that is precisely the question answered bythe series of parables in the thirteenth chapter of Matthew. Each parable describes a particular facet of this period in which we now live known as the mystery form of the kingdom. Now, we could also say that this is the church age. That’s just another term for the same period of time. It will end when Jesus takes the church out, as it began when He called the church into being. (Kingdom Parables, Part 2) Acts 3:17-26 Times Of Refreshing By Dennis Fisher Repent … , so that times of refreshing may come from the presence of the Lord. —Acts 3:19 What do you find most refreshing? A cold drink on a hot day? An afternoon nap? Listening to praise and worship music? The biblical theme of refreshing has a variety of physical and spiritual meanings. In Scripture we read of refreshment by resting on the Sabbath (Ex. 23:12), with cool water after physical activity (Judg. 15:18-19), by soothing music (1 Sam. 16:23), and with encouraging fellowship (2 Tim. 1:16). The apostle Peter describes a time of spiritual refreshment that took place on the Day of Pentecost. He exhorted his listeners to repent and respond to the gospel “that times of refreshing may come from the presence of the Lord” (Acts 3:19). The apostle’s statement was especially meaningful to the Jewish audience with its reference to the millennium when Messiah would rule. But the good news of spiritual life would also be extended to the Gentiles (Acts 10). Even now as believers we can experience a time of refreshing by quieting our hearts in a devotional time of prayer and Bible reading. When we spend time alone with the Lord, we can experience His peace and joy which renew us in spirit. Aren’t you thankful for these daily times of spiritual refreshment? A Prayer: Lord, I need my spirit refreshed and renewed today. Speak to me through Your Word that I might hear Your heart, and help me to share my heart with You in prayer. Amen. Acts 3:13-21 Recall Notice By C. P. Hia Repent … that your sins may be blotted out. —Acts 3:19 In 2010, auto manufacturers recalled a staggering 20 million cars in the US for various defects. The thought of such a large number of defective cars on the road is startling enough. But what is more disturbing is the apathy of some owners. In one instance, the executive director of the Center for Auto Safety warned owners, “It’s a free repair. Get it done. It may save your life.” Yet, despite the risk to their own lives, 30 percent never responded. Likewise, many ignore God’s “recall notice” to the entire human race. Unlike a defect found in automobiles, the moral defect of the human race is not the Maker’s fault. He made everything “very good” (Gen. 1:31), but people’s sin ruined it. God’s offer to us is “repent … that your sins may be blotted out” (Acts 3:19). God offers not just a free repair of the human heart but a replacement of it (Ezek. 36:26; 2 Cor. 5:17). Though the offer costs us nothing (Eph. 2:8-9), it cost God the life of His only Son Jesus Christ. “[Jesus] bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed” (1 Peter 2:24). Don’t ignore the Lord’s call. The free and permanent remedy offered by God for your spiritual defect will save your life! The heart of man is stained by sin, From Adam’s fall this has been true; Yet God in Christ can make a change— Through faith in Him we are made new. —Fitzhugh For a new start, ask God for a new heart. Acts 3:20 and that He may send Jesus, the Christ appointed for you, KJV Acts 3:20 And he shall send Jesus Christ, which before was preached unto you: Acts 17:31; Mt 16:27; 24:3,30-36; Mark 13:26,30-37; Luke 19:11; 21:27; 2 Th 2:2,8; Heb 9:28; Rev 1:7; 19:11-16 Acts 3 Resources - Multiple Sermons and Commentaries THE SECOND COMING OF JESUS THE MESSIAH This verse is the second of two uses of the Greek conjunction hopos (3704) which (when used with the subjunctive - both come [Acts 3:19] and [Acts 3:20] send are verbs in the aorist active subjunctive) means "in order that" in verse 19 and verse 20. The two phrases in order that mean that something must occur in order for something else to occur. The thing that must occur is for the Jews to repent and return. That is the "condition" so to speak. When they repent and return two purposes can be fulfilled - (1) times of refreshing (this of course occurs every time a person receives Jesus) and (2) God the Father might then send Jesus, the Messiah Who has been appointed for Israel. What is Peter saying? If the Jews as a nation will repent and return, both of these events would occur. Did the nation repent and return after Peter's sermon? No, only 2000 repented and returned, and yes, they receive personal times of refreshing and they also received the Lord Jesus into their heart, but He did not visibly return. Most of the nation of Israel rejected Peter's offer, and so the ultimate fulfillment of the times of refreshing and the period of restoration awaits the repentance and return of the the nation of Israel, which is prophesied to occur in the last of the last days. Then the Father will send His Son, their Messiah, and He will restore the Kingdom to the nation of Israel in the millennium (the period of restoration). It should be noted that the interpretation of Acts 3:19-21 become very difficult if one does not (1) accept a literal interpretation of the Scriptures and (2) does not accept that God still has a definite plan for the literal nation of Israel. If one deviates on either of these points, the passage becomes makes little sense and is very difficult to parallel with the disciples' question in Acts 1:6 “Lord, is it at this time You are restoring the kingdom to Israel?” Peter who speaks the words in Acts 3:19-21 is one of the men who ask Jesus that question. And now filled with the Spirit and inspired by the Spirit, he gives us an answer to their question.
Atos 3
MacArthur writes on times of refreshing... period of restoration of all things - Two descriptions are given to the coming era of the millennial kingdom. This is clear because they bracket the reference to Jesus Christ being sent from God to bring those times. (The MacArthur Study Bible) Longnecker - Peter goes on to say that if his hearers repent, their repentance will have a part in ushering in the great events of the end time (cf. the idea of purpose expressed in the conjunction hopos, "that," which starts v. 20). (The Expositor's Bible Commentary – Volume 9: John and Acts)
Atos 3
MacArthur adds "It is a truism that there can be no kingdom without the King. Peter told the crowd that if they would reverse the verdict of Passover evening, God would send Jesus, the Christ appointed for them. Our Lord expressed that truth in Matthew 23:39 when He said to the unbelieving city of Jerusalem, "From now on you shall not see Me until (ED: UNTIL IMPLIES THE TIME WILL COME WHEN) you say, 'Blessed is He who comes in the name of the Lord!'" He will not return until after repentant Israel acknowledges Him as their Messiah (Ro 11:26; Zech 12:10-14:9 - See note on "Kingdom Postponed"). (MacArthur New Testament Commentary – Acts) (Bolding added) Life Application Bible Commentary - The "turning" of Acts 3:19 promises two results: (1) the coming of wonderful times of refreshment, and (2) the return of Jesus your Messiah to you again. In other words, the repentance of Peter's audience would have a part in bringing in the marvelous events of the end times. The expressions "times of refreshment" and "the time for the final restoration of all things" are unique to the New Testament. The word for "restoration" (apokatastaseos) means to return something to its original state. It is used of restorative healing (Matthew 12:13; Luke 6:10) and pictures the Messiah's work (Malachi 4:5-6; Mark 9:12; Matthew 17:11; Acts 1:6). Peter explained that a national restoration could happen if the Jews would turn from their sin and to God by accepting Jesus as their long-awaited Messiah. (Life Application Bible Commentary – Acts) (Bolding added) As an aside, it is interesting that in his first sermon, Peter made no mention of the Second Coming of Messiah, but now he does emphasize this truth and links it with their repenting and returning to Christ. And that He may send Jesus, the Christ appointed for you - One day in the future God the Father will send His Son, the Christ, the Messiah, the Anointed One to planet earth a Second Time. And He will send Him to the nation of Israel ("for you"). And why will He then be able to send Him? Romans 11:26-27 says "all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” 27“THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” J
Atos 3
MacArthur writes "The period of restoration of all things is another name for the future earthly reign of Christ, the millennial kingdom. It is reminiscent of our Lord's description of the kingdom as the "regeneration" (Mt 19:28). It is then that the apostles' question in Acts 1:6+ will be answered (cf. Mark 9:12). The kingdom will be marked by peace, joy, holiness, the revelation of God's glory, comfort, justice, knowledge of the Lord, health, prosperity, and freedom from oppression. The universe will be dramatically altered in its physical form (Joel 2:30, 31+; Joel 3:14-16+; Rev. 16:1-21+) as the curse on man and his world is reversed. (MacArthur New Testament Commentary – Acts) Anderson - It was not that the nation would never see their Messiah again. God would send the Redeemer to Zion, but meanwhile the heavens must receive Him; the Forerunner has entered in (Heb 6:20), now seated "on the right hand of the throne of the Majesty in the heavens" (Heb 8:1). To state clearly the time when they would see the Lord Jesus again, Peter points forward to "the times of restitution of all things". It is not normal to express the truth of the coming of the Messiah in this way. Previously Peter, like the writer to the Hebrews, had stated that He would be there in the heavens until His enemies would be made His footstool, but there he treats the subject more positively. The phrase "until the times of restitution of all things" is a description of the future reign of Christ. It implies the principle of restitution or restoration to which Moses' law paid such attention in Ex 22. It is then that the kingdom will be restored to Israel in fulfillment of the answer to the apostles' question in Acts 1:6. It is then that the related question of Elias coming and restoring all things will be fulfilled (Mark 9:12). When God's King reigns, everything that is out of place in the world will be restored to its proper place. Israel and all the nations will be back where they belong. Every principle of good and evil will be where it belongs, namely, truth on the throne and wrong on the scaffold. Peter adds that God had been speaking about this golden age by all the holy prophets since the world began, although he realised that there had also been false prophets among the people (2 Pet 2:1; Jer 5:31). (What the Bible teaches - Acts and James) W A Criswell - In conjunction with the consummation of the ages and the return of Christ, all things will be "restored" to their original perfection as in the Garden of Eden. This is a reference to the kingdom or millennial era (cf. Ro. 8:19-22). Moody Bible Commentary - Cognate verbs of the noun restoration (apokatastasis = restitution of a thing to its former condition) are used in the LXX for the eschatological restoration of Israel as a national entity (Jer 15:19; 16:15; Ezek 16:55; Hos 11:11) (Longenecker, “Acts”, 297). Though Christ had taught his followers more about the Kingdom of God in the 40 days between His resurrection and ascension, Peter and the apostles still anticipated a literal, geo-political messianic kingdom that would be inaugurated with the visible return of Christ to earth. Peter’s expectation favored a literal kingdom for regenerated Israel with Messiah Jesus ruling on the throne of David over them and the world. According to Peter, this offer was for Israel and will be fulfilled whenever the nation turns in faith to Jesus as their Messiah and Lord (cf. comments at Zech 12:10; Mt 23:37–39; Ro 11:25–27). (Moody Bible Commentary) (Bolding added) John McLean has a well done discussion answering the question "Did Jesus Correct the Disciples’ View of the Kingdom?" (Bibliotheca Sacra - 151, April, 1994). The interested reader is directed to that article for McLean's in depth answer (to read the full article does require a small fee of $5/month). Here is McClean's conclusion - Throughout the Gospels Jesus corrected the disciples’ and others’ false ideas on a number of occasions. But He did not correct the disciples in Acts 1:6–8; therefore it must be concluded that their perception of a future kingdom was correct. The disciples’ conceived of a future national kingdom for ethnic Israel in which they will reign with Christ. This restoration was shaped by the writings of the Old Testament Law and the Prophets, which anticipated a fulfillment of the Davidic kingdom that will be literal, political, geographical, and national. Peter’s sermon in Acts 3:12–26 evidences his continued belief that this national kingdom would be restored. Therefore believers should anticipate not only the second coming of Jesus Christ but also His establishment of a future kingdom for the nation Israel. McLean adds that "Even Lenski, who does not accept a future for national Israel, maintains that the disciples thought of a glorious earthly rule for Israel, the Jewish people, through Jesus, the Messiah, when He would return." Here is Lenski's statement... The fact that the kingdom is, indeed, to be restored to Israel is taken for granted. The scepter had, indeed, sadly departed from Judah—would it now be restored in Shiloh, in Jesus? Luke 24:21: “But we trusted that it had been he which should have redeemed Israel.” There is a difficulty to determine exactly what the apostles had in mind when they asked this question. We venture to say that they thought of a glorious earthly rule for Israel, the Jewish people, through Jesus, the Messiah, who would soon return in his Parousia. It is interesting that Bob Utley who likewise does not accept a future for national Israel makes a similar statement regarding the apostles' question writing that "The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler." (Utley's remarks - Roman numeral I, letter E) This is an amazing "admission" of the truth of the Old Testament prophecies concerning the nation of Israel by a writer who firmly disavows any future for the nation! Lange (a German theologian in the 1800's) commented on the Kingdom in Acts 1:6 - The kingdom which is the object of their hope, is a kingdom of Israel, a theocratic kingdom, deriving its existence and reality from the Messiah, and intended to give liberty, greatness and dominion to the people of Israel, who were at the time oppressed by a heavy yoke. The apostles believe that they are almost authorized by the words now pronounced by the Lord, to hope for an early restoration of this kingdom. (Comment: So here is a writer who is not a "dispensationalist" who reads the text literally and interprets the apostles' question as referring to a kingdom in which literal Israel would be the head nation. A far cry from modern replacement theologians who are forced to allegorize or spiritualize numerous passages related to the nation of Israel.) Restoration (605)(apokatastasis from apokathistemi = restoring, same word used by disciples in Acts 1:6+) means a restoration of a thing to its former situation, as one might do with the restoration of a dislocated limb to its former position (see Kocher's method of relocating a dislocated shoulder - see the root verb used in Mt 12:13, Mk 3:5, Lk 6:10+). In Josephus, (Antiquities 2.3.8) the the verb is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The verb also conveys the sense of consummation, completion, or filling up (as in Philo, Greek classics). So one might paraphrase Peter as describing the "consummation or filling up of the times" which in the context speaks of all the events that had been foretold by the prophets. Apokatastasis gives us our English word apocatastasis which means reconstitution, restitution, or restoration to the original or primordial condition.
Atos 3
MacArthur writes that "Rejection of the Messiah would result in loss of the covenant blessings. That was the perilous condition in which Peter's hearers found themselves. Those who persist in rejecting Jesus Christ, whether Jew or Gentile, will forfeit God's promised blessings. They will be utterly destroyed from among the people—killed and damned. (MacArthur New Testament Commentary – Acts) Spurgeon on shall be utterly destroyed - Hear this, then, you who have heard Christ, through his Word and through his servants, and have heard him preach,— ay, scores and hundreds of times. Let me read this text to you again; and as I read it, may it sink into your hearts. “It shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.” Albert
Atos 3
MacArthur - The Messiah, the Suffering Servant (ED: "THE DELIVERER"), will redeem Zion and all faithful Israelites. This unalterable promise to the nation was the basis for Paul's reassurance of the future salvation of Israel (Ro 11:26, 27). (The MacArthur Study Bible) ESV Study Bible note says "In Ro 11:26-27, Paul combines this verse (Isaiah 59:20) (from the lxx) with Jer. 31:33+ (and perhaps Isa. 27:9) to describe his hope for his ethnic kin....the salvation of the end-time generation of the Jewish people in the future....The Deliverer coming from Zion probably refers to Christ (cf. 1 Th 1:10+), suggesting that the Jews will be saved near or at the Second Coming." (ED: THE JEWS!) (Bolding added) This verse will be fulfilled completely for the remnant of believing Jews when Messiah returns. Paul describes this future turning by the nation of Israel using apostrepho in Romans 11.26+ writing that "all (ALL THAT BELIEVE) Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” Each (each individual) (1538) (hekastos from hékas = separate) every single one, of each one separately. The idea is that each one is singled out. Turning from wicked ways would be individual by individual and clearly is the supernatural work of the Spirit of Jesus. Wicked ways (4189)(poneria from poneros from pónos = labor, sorrow, pain and and poneo = to be involved in work, labor) refers to depravity, to an evil disposition, to badness or to an evil nature. Poneria is used in the NT only in the moral and ethical sense and refers to intentionally practiced ill will. Poneria is active malice. Poneria is malevolence, not only doing evil, but being evil. Ponēría means maliciousness and it is to be distinguished from kakía which is simply the evil habit of mind, depravity, not necessarily being expressed and affecting others. Poneria is used only 7x in the NT - Mt 22:18; Mk 7:22; Lk 11:39; Acts 3:26; Ro 1:29; 1 Co 5:8; Eph 6:12. NET Note on wicked ways - For the translation of plural (poneria) as "iniquities," see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus. Surgeon - They were to have the first proclamation of the gospel; from among them would be gathered many of the first converts. The preacher did not know immediately what result this sermon produced; it was not like the sermon preached at Pentecost, for he did know what happens after its delivery. This is quite as good a sermon every way, and we have every reason to believe that as many were converted by it. The Spirit of God was with Peter; yet even the Spirit of God, does not always work in the came way upon men. You see, the apostles had no opportunity to have a talk with the people afterwards, and to find out what had been done, as they had on the day of Pentecost.