9  Peter’s  Powerful Sermon—  part 1  Peter Preaches Christ (3:12-18)

But when Peter saw this, he replied to the people, “Men of Israel, why do you marvel at this, or why do you gaze at us, as if by our own power or piety we had made him walk? The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered up, and disowned in the presence of Pilate, when he had decided to release Him. But you disowned the Holy and Righteous One, and asked for a murderer to be granted to you, but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses. And 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. And now, brethren, I know that you acted in ignorance, just as your rulers did also. But the things which God announced beforehand by the mouth of all the prophets, that His Christ should suffer, He has thus fulfilled.” (3:12–18)

The early preachers were supremely concerned with exalting the name of Jesus Christ. It was in that name that they baptized (Acts 2:38) and healed (Acts 3:6, 16; 4:10). Even the church’s opponents recognized how central the name of Jesus was in apostolic preaching (Acts 5:40). Philip preached the name of Jesus (Acts 8:12), as did Paul (Acts 9:27). The Jerusalem council commended Barnabas and Paul as “men who have risked their lives for the name of our Lord Jesus Christ” (Acts 15:26), and Paul expressed his willingness to die for that name (Acts 21:13).

The Bible refers to our Lord by many names—by some estimates more than 200. They include such familiar ones as Alpha and Omega (Rev. 22:13), Beloved (Eph. 1:6), Bread of Life (John 6:48), Bright and morning star (Rev. 22:16), Firstborn from the dead (Col. 1:18), Holy One (Acts 2:27), Immanuel (Isa. 7:14), Lamb (Rev. 5:6), Light of the world (John 8:12), Lion of the tribe of Judah (Rev. 5:5); Lord (John 13:13), Lord of lords (Rev. 17:14), Lord of the Sabbath (Matt. 12:8), Man of sorrows (Isa. 53:3), Mighty God (Isa. 9:6), Prince of peace (Isa. 9:6), Righteous Judge (2 Tim. 4:8), Root of David (Rev. 5:5), Savior (Luke 2:11), Servant (Acts 3:13), Shepherd (John 10:11), Son of God (Mark 1:1), Son of Man (John 5:27), and Word of God (John 1:1; Rev. 19:13). But of all the names of our Lord, the most common is Jesus, which appears more than 800 times in the New Testament.

By whatever name He is called, the testimony of Scripture is that Jesus Christ is the only person who can provide salvation. All spiritual blessings come through His name, including adoption as God’s children (John 1:12), salvation (Acts 4:12), forgiveness of sins (Acts 10:43), answered prayer (John 14:13–14), and the Holy Spirit (John 14:26). It is at His name that every knee will bow (Phil. 2:10). Believers are to do everything in His name (Col. 3:17), so that His name will be glorified (2 Thess. 1:12). Those who name His name must turn away from sin (2 Tim. 2:19).

Peter was the first to preach in the name of Jesus, and all who truly preach the gospel stand in the tradition deriving from him. On the Day of Pentecost, against the backdrop of the Spirit’s coming, he preached the first sermon in the church’s history. The theme of that sermon was Jesus Christ.

As He did for Peter’s first sermon, the Holy Spirit provided a dramatic introduction for his second one. Peter and John’s healing of a man crippled from birth drew a large crowd. He stood with the apostles on Solomon’s portico in the temple, a living illustration that God’s power rested on them. When Peter saw that the crowd had gathered, he began his sermon. Replied is from apokrinomai, a word often used to mark the beginning of a discourse (cf. Matt. 11:25; 12:38; 17:4; 22:1; Mark 10:24; 11:14; 14:48; Luke 14:3; John 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.

Before launching into his theme, Peter first asks two questions. By so doing he cleared up any confusion the crowd may have had about the source of the healing. He prefaces those questions by addressing the crowd as men of Israel, a courteous title emphasizing their identity as the covenant people (cf. v. 25). His first question, why do you marvel at this, is a mild rebuke. As the covenant people, they knew God to be a miracle-working God. Miracles had played an important role in their history. More recently, they had witnessed the miracles performed by Jesus to demonstrate that He was the Messiah, God’s Son. That God should work another miracle through the apostles should come as no surprise to them.

Peter then asks them why do you gaze at us, as if by our own power or piety we had made him walk? They should have known that two Galilean fishermen had neither the power nor the piety to perform such a feat on their own. 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 (3:6).

So Peter takes as the theme of his sermon the matchless name of Jesus Christ. He presents five of the many names of our Lord, all of which have messianic implications. As he did in his first sermon, Peter presents Jesus as the Messiah, approved by God, yet rejected by the people. By so doing, he again stresses to them that they were in the disastrous condition of being at odds with God. Peter describes his Master as Servant, Jesus, Holy and Righteous One, Prince of Life, and Christ.

SERVANT

The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His servant (3:13a)

Since his message was directed mainly to Israelites, Peter chooses a familiar Jewish description of God. The depiction of God as the God of Abraham, Isaac, and Jacob, the God of our fathers stresses again His covenant faithfulness to Israel. This description seems to have been employed on significant occasions (cf. Ex. 3:6, 15, 16; 1 Kings 18:36; 1 Chron. 29:18; 2 Chron. 30:6; Matt. 22:32; Acts 7:32). By using it, Peter claims continuity with the Old Testament prophets, since he is declaring the same God they preached and the Messiah they promised.

Peter proclaims that the God of the covenant, the God of the patriarchs and the prophets, has glorified His servant. Pais (servant) is an unusual title for our Lord, appearing only here, verse 26, Acts 4:27, 30; and Matthew 12:18. It describes Jesus as God’s personal representative or ambassador.

Servant, however, was a familiar Old Testament designation of Messiah (Isa. 42:1, 19; 49:5–7). It receives its fullest exposition in the familiar passage in Isaiah 52:13–53:12:

That passage depicts Messiah as the suffering Servant, obedient even to the point of death.

Matthew identifies Jesus as the Servant of Isaiah’s prophecy as in 12:18–21 he quotes Isaiah 42:1–4 and applies it to Him:

Jesus said of Himself, “The Son of Man did not come to be served, but to serve” (Matt. 20:28). In John 6:38 He said, “I have come down from heaven, not to do My own will, but the will of Him who sent Me.” In John 8:28 He added, “I do nothing on My own initiative, but I speak these things as the Father taught Me.” John 13:1–7 gives a beautiful example of our Lord’s humble service:

When His suffering was over, God glorified Jesus, exalting Him to the position of honor at His right hand (Acts 2:33; 5:31; Phil. 2:9–11; Heb. 7:26).

JESUS

Jesus, the one whom you delivered up, and disowned in the presence of Pilate, when he had decided to release Him. (3:13b)

Jesus is the Greek form of the Hebrew name Joshua, meaning “the Lord is salvation.” As already noted, it is the most common name of our Lord in the New Testament. It was first revealed to Joseph when the angel told him, “You shall call His name Jesus, for it is He who will save His people from their sins” (Matt. 1:21). Commenting on that verse, Charles Spurgeon said,

There have been many false views of Jesus throughout history, from noble example to political revolutionary. Yet to imagine a Jesus who was not the Savior is as foolish as to imagine a Shakespeare who was not a writer, or a Rembrandt who was not a painter. His name is Jesus not because He is our example, guide, leader, or friend, though He is all those things. His name is Jesus because He is our savior.

Instead of welcoming Him, the nation rejected Him. “He came to His own, and those who were His own did not receive Him” (John 1:11). They were looking for a political or military deliverer to throw off the hated yoke of Rome. Because they “loved the darkness rather than the light; for their deeds were evil” (John 3:19), they were not prepared to accept One Who came to confront their sin and deliver them from it.

Accordingly, the same Jesus whom God glorified they delivered up, and disowned in the presence of Pilate, when he had decided to release Him. Pilate was well aware that the crucifixion was a blatant injustice. He declared Jesus innocent no less than six times (Luke 23:4, 16, 22; John 18:38; 19:4, 6) and repeatedly sought to release Him (Luke 23:13–22). Even his wife recognized Jesus’ innocence (Matt. 27:19). As a Roman, he came from a people with a strong tradition of justice (cf. Acts 16:37–38; 22:25–29; 25:16). To condemn a man he believed innocent went against that tradition. Yet Pilate had no choice. The Jewish leaders had him backed into a corner. They had already complained to Rome and put his position in jeopardy. Another complaint would probably have cost him his place as governor.

Peter boldly confronts his hearers with the enormity of their sin in executing their Messiah. All truly biblical preaching must follow his example and render men guilty before God. That is the necessary foundation of the gospel message. Only those who see themselves as sinners will recognize their need for a Savior and comprehend the work of Jesus.

HOLY AND RIGHTEOUS ONE

But you disowned the Holy and Righteous One, and asked for a murderer to be granted to you, (3:14)

To emphasize their guilt, Peter repeats the charge that they disowned Jesus, the Holy and Righteous One before Pilate. Worse, they asked for a murderer to be granted to them.

Hagios (Holy) means to be separated to God. Jesus is not only holy by nature but separated to God to do His will. Holy One is also a messianic title. Psalm 16:10, a messianic passage quoted by Peter in his sermon on the Day of Pentecost, reads, “For Thou wilt not abandon my soul to Sheol; neither wilt Thou allow Thy Holy One to undergo decay.” Speaking for the rest of the disciples, Peter said, “We have believed and have come to know that You are the Holy One of God” (John 6:69). Even the demons knew the truth that Jesus was the Holy One (Luke 4:34). Israel’s guilt in rejecting Him was both monumental and inexcusable and placed them in open rebellion against God.

Dikaios (Righteous) carries the idea of being innocent of any crime. Faced with the choice between Jesus, their innocent Messiah, and the guilty murderer Barabbas, they chose the latter. “Barabbas” means “son of father,” an interesting earthly contrast to Jesus, who was the “Son of the Father” in heaven. Even pagans, such as Pilate’s wife (Matt. 27:19) and a Roman centurion (Luke 23:47), recognized what Israel could not—that Jesus was innocent and righteous. Peter’s indictment of them was devastatingly direct.

PRINCE OF LIFE

but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses. And 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. And now, brethren, I know that you acted in ignorance, just as your rulers did also. (3:15–17)

Peter has been presenting a series of paradoxes. Although Jesus was a servant, God exalted Him. He was their deliverer, yet the nation delivered him to Pilate. They rejected the Holy and Righteous One in favor of an unholy, unjust murderer. Now he comes to the greatest paradox of all. They put to death the Prince of life, while asking for the release of one who took life.

Prince of life translates archēgos. It refers to the originator, pioneer, or beginner of something. Hebrews 2:10 uses it in the phrase “author of salvation.” In Hebrews 12:2 it describes Jesus as the “author” of faith. Here Peter uses it to describe Jesus as the originator of life. That is a claim of deity for Jesus, since Psalm 36:9 describes God as the “fountain of life.”

The New Testament repeatedly describes Jesus as the source of life. In the prologue to his gospel, John writes, “In Him was life, and the life was the light of men” (John 1:4). In his first epistle, he adds, “God has given us eternal life, and this life is in His Son” (1 John 5:11). Speaking of Jesus later in that chapter John wrote “This is the true God and eternal life” (1 John 5:20).

Jesus also claimed to be the source of life. In John 5:26 He said, “Just as the Father has life in Himself, even so He gave to the Son also to have life in Himself.” He declared to Martha, “I am the resurrection and the life; he who believes in Me shall live even if he dies” (John 11:25), while in John 14:6 He says simply, “I am the way, and the truth, and the life.”

The preaching does not end with the death of the Prince of life, however. In true apostolic fashion, Peter adds the ringing note of the resurrection. Jesus, the Prince of life, was the one whom God raised from the dead. That was a fact to which Peter and the apostles were witnesses (cf. 1 Cor. 15:3–7). Peter’s audacious claim is powerful evidence for the resurrection. If Jesus had not risen from the dead, that claim would have been easy to disprove. Had the Jewish leaders been able to produce Jesus’ dead body, the church would have been stillborn. But they could not and did not. The apostles’ testimony was undeniable.

Peter forcefully brings home the point that the Jews were open enemies of the God they professed to love, the very One they had come to the temple to worship. The One whom God had exalted, they had delivered up, disowned, and executed.

Their guilt was enormous, but their murder was unsuccessful. Not only was Jesus alive, but the miracle was also done on the basis of faith in His name. 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 14:9), 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. As in verse 12, Peter, in spite of his strong faith in the risen Christ, refuses to take credit for the healing. It is the name of Jesus, he tells them, 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. The healed beggar was living proof that the nation’s evaluation of Jesus was wrong.

Verse 17 marks a transition in Peter’s sermon. He first convicted them of rejecting and executing their Messiah. Then, beginning with verse 19, he proclaimed the necessity of repentance. In between, in verses 17–18, Peter offers them hope. By addressing them as brethren, he identifies with them as fellow Jews and places himself on their level, showing his love and concern for them.

Peter offers them the possibility of forgiveness because they had acted in ignorance (cf. Acts 13:27). He may be alluding to the Old Testament distinction between willful sins and sins done in ignorance (Num. 15:22–31). Jesus prayed for those who crucified Him, saying “Father, forgive them; for they do not know what they are doing” (Luke 23:34). Paul wrote that if the rulers had understood who Jesus was, “they would not have crucified the Lord of glory” (1 Cor. 2:8). Their ignorance was certainly inexcusable, since the evidence that Jesus was the Messiah was clear from the Old Testament, the words and works of Jesus, and His death and resurrection. Yet, none of them were beyond the reach of God’s grace, if they would repent and turn to Christ. Even the rulers who incited the people to cry for the death of their Messiah are indicted for the less heinous motive of ignorance. There is a note of mercy in the fact that Peter focuses on the blindness and ignorance of the unregenerate (cf. 2 Cor. 4:3–4).

CHRIST

But the things which God announced beforehand by the mouth of all the prophets, that His Christ should suffer, He has thus fulfilled. (3:18)

Peter reassures his hearers that their rejection and execution of the Messiah had not thwarted God’s plan. The crucifixion, so unthinkable to them as happening to the true Messiah, did not at all alter God’s program, nor did it disqualify Jesus as the Messiah. God had announced beforehand by the mouth of all the prophets that His Christ should suffer, and those prophecies had now been fulfilled. The Old Testament foresaw Christ’s death in such passages as Isaiah 53, Psalm 22, and Zechariah 12:10. Even the nation’s rejection of Him had been predicted (Isa. 53:3). God used their evil intentions to fulfill His own purposes (cf. Acts 2:23; Gen. 50:20).

Peter portrays our Lord as Servant, Jesus (Savior), Holy and Righteous One, Prince of Life, and Christ (Messiah; John 1:41; 4:25). He convicts his hearers of disowning, denying, and executing Him. They must have been wondering, as did the crowd on the Day of Pentecost, “What shall we do?” (Acts 2:37). In the second part of his sermon, Peter gives them the answer. His sermon is a classic example of how to present the gospel. Before the good news of salvation in Christ must come the bad news that men are sinners.