PETER’S SECOND SERMON

Acts 3:11-26
Bob Bonner
July 18, 2010

A good parent teaches and admonishes his children so that they may be blessed. He corrects and redirects them so that they avoid dangers and harm, and in return they are kept safe, able to fully enjoy life. A good parent makes and keeps promises whenever humanly possible. A good parent forgives, and up to a point, offers another chance to get it right. After several chances, if the child still refuses to do what is right, the good parent, out of love, will stand back and allow the consequences of foolish actions come into play.

Those are some aspects of good parenting. Other than God, our heavenly Father, there is no such thing as “the perfect parent.” If we want to learn about how to be better parents, we would do well to study how our Heavenly Father has worked with humanity since He created us. Among other things, in our passage of study for this morning, we will see illustrated how the Perfect Father reaches out to and instructs His wayward children. If you have not already opened your Bibles to our passage of study for this morning, I invite you to turn to Acts 3:11.

Last time we introduced the next segment of our study in Acts by showing you how the passage functions like a four-act play. This play centers on the healing of a lame man and the events which follow. Last time I gave you a preview of each of the acts and how they make up this segment of the book of Acts.

We looked at Act I found in 3:1-10. These verses give us the story of the miracle of the healing of a man born lame. This miracle was in accord with the prophecies of Isaiah 35:5, 6; it was a sign of the work of the promised Messiah. In Act II which follows, covering verses 11-26, we have Peter’s sermon which explains who was responsible for the healing of this lame man and why the miracle occurred. It is our passage of study for this morning. After this is Act III, covered in 4:1-22. These verses concern the subsequent arrest of Peter and John by the Jewish religious rulers and their trial. Our play closes with Act IV in 4:23-31. This final act in the play reveals the response of the church to the first clue that persecution against the Jewish followers of Jesus Christ was a reality. 

As we did last time, allow me to show you a picture of the stage upon which this act takes place and its timing. We find ourselves in the temple which stands almost in the center of Herod the Great’s temple mount. Previously, the first act was staged inside the Court of Women, inside the temple.  At the end of verse 10, we had the healed lame man leaping for joy and entering into the Court of Israel with the other male Jews for worship. For forty years this man sat outside looking in, never allowed to enter. But now, healed, he entered on his own legs to praise and worship God. The curtain closes.

Beginning with verse 11, the curtain will open upon the second act. The scene has changed, and presumably a short period of time has passed between verses 10-11. This lame man’s healing created quite a stir, for everyone had known or seen this man for years. There was no question in anyone’s mind that they had just witnessed a miracle.  Word spread across the temple mount, and many came to see it for themselves.

According to verse 11, Peter, John, and the healed lame man have left the temple and taken a position under Solomon’s Portico, from whence Peter would commence his second sermon. In the background, you can see the western side of the portico of the temple mount. In the foreground, you can’t see the portico from the inside, but it is there. Here is a picture of the northern portico which rests upon the northern-most wall of the temple mount. This shot gives you a better idea of what the style of portico looked like that followed the perimeter of the temple mount. These pictures are of Solomon’s portico.

The eastern portion of the temple mount bore the name “Solomon's Portico” because Herod the Great had built this outer wall of the temple mount on a remnant of the foundations of an outer wall that had surrounded the ancient temple that Solomon built. This same place, according to John 10:23, was one of the spots where Jesus taught the people. It is believed that this spot held some significance to the Jews, in that when someone was going to make an important announcement or was to give a profound teaching, this is where it would take place. 

As we read Peter’s sermon, you will notice that it follows a very logical stream of thought. In verses 11-16, Peter explains a new problem facing the Jews. In verses 17-19a, Peter explains God’s solution to their problem. And finally in verses 19b-26, Peter challenges his audience to take advantage of God’s solution and gives several reasons for accepting it.

Having set the stage and the approximate time and given you a preview of our passage, let’s read it, beginning with verse 11. 

^{11 While 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. ¹⁷And now, brethren, I know that

you acted in ignorance, just as your rulers did also. ¹⁸But the things

which God announced beforehand by the mouth of all the

prophets, that His Christ would suffer, He has thus fulfilled.

¹⁹Therefore repent and return, so that your sins may be wiped

away, in order that times of refreshing may come from the

presence of the Lord; ²⁰and that He may send Jesus, the Christ

appointed for you, ²¹whom heaven must receive until the period of

restoration of all things about which God spoke by the mouth of

His holy prophets from ancient time. ²²Moses said, ‘The Lord God

will raise up for you a prophet like me from your brethren; to Him

you shall give heed to everything He says to you. ²³And it will be

that every soul that does not heed that prophet shall be utterly

destroyed from among the people.’ ²⁴And likewise, all the prophets

who have spoken, from Samuel and his successors onward, also

announced these days. ²⁵It is you who are the sons of the prophets

and of the covenant which God made with your fathers, saying to

Abraham, ‘And in your seed all the families of the earth shall be

blessed.’ ²⁶For you first, God raised up His Servant and sent Him

to bless you by turning every one of you from your wicked ways.”

The opening words of Act II have our recently healed lame man “clinging” to Peter and John. This word “clinging” is a verb that describes hanging on to something with great strength. This once lame man is not about to let these guys go. He is not holding on to them so that he can stand, he is holding on to them with unbounded joy, as one would to a long lost friend.

As the once lame man clung to Peter and listened to the gospel, I have wondered what he was thinking at that moment. Looking out on the crowd, did he not see the faces of so many who had walked past him day after day? We are not told whether or not this lame beggar had committed his life to Jesus. But if at this point he had not already repented, one could hardly believe that by the end of Peter’s sermon this man would not have been among the 5000 that were saved.

Peter begins his sermon with a question--a question designed not only to deflect any idea that he or John was personally responsible for having healed this man, but also to stir up the crowd by way of reminder. His words take on the sense of a mild rebuke. These Jews should have known that their God was a miracle-working god. They had recently witnessed miracles at the hands of Jesus. That God should work a miracle through the apostles should be no surprise to them.

Throughout his sermon, Peter lays out the people’s sin or wrongdoing in regards to Jesus Christ. When he does, Peter uses the plural personal pronoun “you” meaning “all of you” four times. And he uses nine verbs that have as their intended subjects “all of you.” In Peter’s first sermon, he only used the plural pronoun one time. This time he is being very emphatic. He is declaring that there were none standing there who were without guilt, whether they were religious leaders or congregation.  In addition, the verbs that Peter uses to describe their actions against Christ in verses 13-15 are all powerful in their indictment: “you delivered over,” “you disowned,” “you put to death.”

But in contrast to what they had done, he reminds them that God had “raised Jesus from the dead,” a fact that they were all aware of, including the religious leaders. For if it were not true, they would have brought convincing proof of Christ’s dead body which they had under guard. But they could not and did not. This fact was undeniable. 

To more clearly point to Jesus as their promised Messiah, the one they were guilty of having put to death, Peter uses five names or titles, many of which are uniquely connected to the Old Testament Messianic prophecies. Those that do not have specific references to prophecies in the Old Testament are meant to educate the Jews as to Christ’s role as God’s representative.

The first title, in verse 13, is “Servant.”  This term for servant was not “doulos,” the typical Greek word for slave or servant, but the more rare term “pais.” This is a term describing Jesus as God’s personal representative or ambassador. Old Testament references to the Messiah as servant are listed on your outlines: Isaiah 42:1, 19; 49:5-7; and 52:13-53:12 which gives fullest exposition of this title.

The second title for the Messiah that Peter references is “Jesus.”  Jesus is the Greek form of the Hebrew name Joshua, meaning “The Lord is Salvation.” It was first revealed to Joseph by the angel, giving instruction as to the name of Mary’s boy. When Jesus came, John tells us that His own rejected Him 1:11. They wanted and were looking solely for a political leader. John adds in 3:19 that they rejected Him, loving the darkness more than the light.

The third title that Peter mentions is “Holy One.” Holy points to one separated by God to do God’s will. References to this title for the Messiah can be found in Psalm 16:10 and John 6:69. Even the demons knew that Jesus was the Holy One, according to Luke 4:34. Yet these Jews had chosen to exchange the “Holy One” for the life of a murderer named Barabbas. Israel’s guilt was monumental and inexcusable and placed them in open rebellion against God.

The next title Peter gives us is “Righteous One.” This title carries the idea of being innocent of any crime, in ironic contrast to a murderer. Hence, those who had wrongly convicted Him, who had unjustly arrested Him and had Him executed, stood convicted of murdering the innocent.

Furthermore, Pilate knew that Jesus was innocent and had tried to release Jesus. But Peter’s statement carries the heavy weight of saying, “The Romans didn’t kill Jesus, you did, and you should have known better! But you refused to listen to the voice of reason, either that of Pilate or of an innocent man.”

Finally, Peter points to Jesus as being the “Prince of Life.” This word “prince” refers to a “pioneer;” in this case it refers to one who had life, even before human life. Then when he became human, he was the first to be restored, resurrected to physical life and then raised to a higher level.

Peter has been presenting a series of paradoxes with these names: as God’s servant and deliverer, he was delivered to death. As holy and righteous, he was exchanged for one who was unholy, an unjust murderer. As the prince of life, he was put to death.

In verses 17-19a, Peter presents God’s solution or remedy for their wrong doing, with an invitation to take it! Though they had been guilty of a crime so enormous, it was not Peter’s objective to simply thrash or condemn them.  Realizing what a stunning emotional blow this is to them to face their guilt, Peter now offers them hope, a way out. By addressing them as “brethren” in verse 17, he humbles himself, placing himself on their same level, showing them his love and concern for them. He regarded them as ones who were entitled to the same privileges as he was. He wanted them to repent, as he had done after his own denial of Christ, so that they could experience the same forgiveness and release from shame and guilt he had experienced.

Theirs was not so much a willful sin of rejection as it was one done in ignorance, something Jesus recognized when He prayed on the cross, “Father, forgive them for they know not what they do.” None of them were beyond the reach of God’s grace, even those guilty leaders standing among them who had willingly and wrongfully put Jesus to death. None were not beyond God’s forgiveness if they would only repent and flee to Jesus.

By his manner, Peter demonstrates that some people, but not all such as the rulers, will melt to contrition, not by words of harsh rebuke but by words spoken out of compassion and love.

In verse 18 Peter reassures them that even though Christ was put to death, it did not thwart God’s plan, because God prophesied this in the Old Testament in Isaiah 53, Psalm 22, and Zechariah 12:10. He explains that God used their evil intentions to fulfill His own purposes, as God used Joseph’s brothers’ evil intentions to bring about the birth the nation of Israel.

Peter’s audience stood convicted, with one question staring them in the face: “Being as we are guilty, what do we do now?” Hence, he gives them the answer in the rest of verses 19-26. He calls them to repentance. And by doing so, he reassures them that it is not too late.

This word “repent” in verse 19 means to “change one’s mind.” The proof that one’s mind has changed is evidenced by changed behavior and attitudes. In this case, because they had changed their thinking about who Christ is, Peter points to a “return” to the Lord, rather than continuing to stand in rebellion against Him.

Our English text says in verse 19 “turn to God,” when actually the Greek is even stronger. It literally states “flee to God.” These words were probably intended to suggest a powerful image. In Israel there were cities set aside as “cities of refuge.” If an Israelite accidentally or mistakenly killed someone else, he could flee to one of those cities and there be protected from the avenger of blood. Here Peter is challenging his audience to flee into the arms of God. Peter is trying as best he knows how to convince them to make the right decision. “Now that you realize who he really is, and your mind has changed about what you know, what are you going to do about it? Stand there and feel sorry for yourselves or turn to God and seek His forgiveness?”

Sometimes we feel sorry for what we have done. But it is not enough merely to feel sorry. Sorrow is not repentance. When you understand the truth of your actions, your emotions are sorrow and your new understanding results in a new action to turn around and do what’s right. In this case, that meant to flee to Jesus, to submit to and declare Jesus to be your new Master and Savior.

In the rest of verse 19 to the end of the chapter, Peter gives them four reasons why they should repent and flee into the arms of Jesus. First, he tells them that this will lead to their “sins being wiped away.” These words purposefully reminded Peter’s audience of David’s words in Psalm 51:1,9; Isaiah 43:25; Isaiah 44:22; Jeremiah 18:23; and Nehemiah 4:5. The expression, to “wipe away sins,” is taken from the practice of creditors cancelling and wholly removing the record of debt upon payment.

This expression “to be wiped away” pictures one of two ways that were common to expunge someone’s account. It’s hard to know which one was on Peter’s mind, if not both. The first pictures the wiping of ink off a document. Unlike modern ink, ink in the ancient world had no acid content. Consequently, it did not bite into the papyrus or vellum used for documents. Instead, it remained on the surface where it could easily be wiped away by a damp sponge.

The second method of expunging a written record had to do with the writing that was done on wax tablets. The word used here properly refers to the practice of inverting the stylus or instrument of writing, smoothing the wax again, and removing every trace of the record.

God does far more than merely cross out believers’ sins. He wipes them away completely. They are beyond the possibility of review or recall, and this includes the sin of murdering their Messiah. Hence, this illustration is the ultimate picture of total forgiveness. 

The second reason Peter gives for their fleeing to Jesus is that their response could bring “times of refreshing,” which is a commonly used Old Testament phrase pointing to the bringing in of the millennial kingdom as seen in Ezekiel 34:26, Isaiah 44:3, Joel 2:26, and Isaiah 11:6-10. In giving this second reason, Peter is also placing the responsibility for the delay of the coming of the kingdom squarely on their shoulders. Rejecting the King postponed the kingdom. But he is offering them another chance to bring the kingdom immediately if they as a nation will repent. Sadly, most continued to spurn God’s gracious offer through Peter. In turn, the kingdom did not immediately come and remains postponed. What would have happened if the nation as a whole had repented is purely speculation.

Yet, if they had repented and accepted Jesus Christ at this point, verse 20 leads us to believe that Jesus would have returned soon. Jesus was temporarily in heaven, and they were in a transition period, but that could be shortened if they would only repent now! Peter’s point was they were being given a second chance to put their trust in Christ as their Messiah and to bring Jesus back. But because they turned down their opportunity to accept the Messiah, the kingdom has been postponed for almost 2000 years. God is never surprised by what man does, and He still works things out according to His plan and purpose.

A fourth and final reason that should have motivated all of the Jews to turn to Christ is spelled out in verses 21-26. In these verses, God makes two promises, which are really the same, like a coin with two sides. On one side God promises to “restore all things” to those Jews who recognize Christ as their Messiah.  These “all things” have to do with what the prophets had spoken concerning the restoration of the nation of Israel, not just in the sense that it would have a land and a kingdom, but that they would once again fully experience the blessings of God.  But the other side of the coin is clearly explained in verse 23, that those Jews who continue to reject Jesus Christ as their Messiah will be “utterly destroyed.” This is another way of saying they will be eternally damned or eternally separated from their living God.

In verse 22, Peter quotes Deuteronomy 18, which hit home to these Jews. In some cases, it hit harder than some would like. In the context of Deuteronomy 18, Israel was warned not to listen to the gods of the Canaanites. They were to listen to the prophets, particularly the prophet “like Moses.” In the final verses of Deuteronomy 18, the people were told how to discern a false prophet from a true one. That which the true prophet foretold would surely come to pass. If the prophecy of the prophet did not come to pass, that person was a false prophet and should not be heeded. Indeed, that prophet should be put to death. Israel’s guilt was to be seen by the fact that they listened to the words of their leaders, rather than to the words of Jesus. They followed their leaders and they put to death the “prophet like Moses,” meaning Jesus. They had done the exact opposite of what God had commanded the Israelites to do through Moses in Deuteronomy 18.

Keep in mind that all the while Peter has been preaching, those very same rulers, the Sanhedrin and elders who were responsible for having Christ falsely accused, arrested, tried, and executed, are standing in the crowd listening to Peter. As a result of having quoted Deuteronomy 18 and having said these things, those rulers realize that in a very powerful way, Peter had won the hearts of many in the crowd and was about to turn the crowd against the Sanhedrin. So they immediately step in, interrupting Peter’s sermon, which he never finishes, and arrest him and John. We read about this in Acts 4:1-4. Dr. Luke tells us:

¹As they were speaking to the people, the priests and the

captain of the temple guard and the Sadducees came up to

them, ²being greatly disturbed because they were teaching the

people and proclaiming in Jesus the resurrection from the

dead. ³And they laid hands on them and put them in jail until

the next day, for it was already evening. ⁴But many of those

who had heard the message believed; and the number of the

men came to be about five thousand.

In one sense, Peter’s sermon ended up being a greater miracle than the cure of the lame man, because as a result, the number of Jews saved grew to about five thousand people.  

What can we take away from this study? Several things.

First, we know that our Heavenly Father is gracious. He has always been the God, the perfect Heavenly Parent of the second chance, when we do not deserve one. Yet as God’s Word makes clear, once those religious leaders died, having never repented for their role in Christ’s death, their opportunity was over. Even as a loving and just father, God will not always give you another chance. He is also a God of Justice. Today may be the last chance for some. If you refuse, do so to your own peril. Don’t blame God. There will be eternal consequences for refusing to commit your life to Christ.

Second, no matter how convincing the facts are about the reality of Jesus Christ being the Son of God and the proof of the miraculous, some people will remain stubbornly hardhearted toward God. Some today will still refuse to turn their lives over to the Master, Jesus Christ. 

To me, one of the most amazing examples of how hardhearted human beings can be is described over and over in the book of Revelation.  As we read about all of the progressive judgments of God against the human race, we are told that the entire human race recognizes that they are at war with God. Yet they still refuse to acknowledge Jesus Christ or submit their lives to Him as their Lord and Savior. Rather than repent, which they are told they can do, they choose to fight Jesus, knowing that they have no chance.

Even recently, I have had people who know and believe that Jesus is truly the Son of God and that He has explained that only through Him can they be saved, still say, “I’ll take my chances.” I hope that does not describe you. I hope that if you have realized the truth about Jesus Christ, you will accept God’s offer of forgiveness and a new life when you submit your life to Jesus Christ as your Master and Savior.

Share a time when you invited someone to trust Christ and their response was to ignore the facts and do nothing. How did that make you feel?

What can we learn from our Heavenly Father’s example of parenting that we need to practice in building up other believers around us?

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