(Suggested Reading: Chapter 2:42-47; Chapter 3:1-26)
About three thousand souls were added to the original company of “about an hundred and twenty brethren” —1:5—following Peter’s first sermon. They were baptized—a dread step for a Jew. To this day when an Orthodox Jew is baptized his family considers him dead which of course is truly the case as to everything we walk in before. But all life is in the Son of God and this was soon manifested in their walk. “They continued steadfastly in the Apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” At this early date “breaking of bread” included not only the Lord’s Supper but the “agape” or love feast—Jude 1212These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; (Jude 12)—which preceded it. The misconduct of the Corinthians caused Paul to separate the two later. “Prayers” were those which preceded and followed the Lord’s Supper—not prayer meetings.1 They shared their possessions, praised God and were in favor with all the people. Additional conversions took place. Yet these early Christians are definitely Jewish in their outlook. While they embrace Christianity they retain a link with Judaism, worshipping and offering sacrifices in the Temple.
Appendix “A” following will familiarize the reader with the enormous buildings of the Temple at Jerusalem.
The Hour of Prayer
The ninth hour—the hour of prayer to a Jew, finds Peter and John going up together to the Temple. Now the Christian prayer meeting was characterized by power for “when they had prayed the place was shaken where they were assembled together” —4:31. Here at the very entrance to the Temple, at its beautiful gate we find powerlessness. The lame man there was a fitting picture of the Jewish system. This man, lame from birth, was carried and laid every day at the gold covered “Beautiful” gate of the Temple to beg from those who were going into the Temple.
Peter and John, as true followers of their rejected Master, who once said ‘show Me a penny’—for He had none—had neither silver nor gold for the lame man. Silver and gold are intimately connected with the temples and cathedrals of man. But the recipients of silver and gold are lame from their mother’s womb, and need the new birth if they are to enter in and worship God. Such must listen to Peter and John and will truly receive something from them. Then Peter said “such as I have I give you.” Oh to have Christ to give to others! Perhaps Peter was thinking of this incident when he wrote later “ye were not redeemed with corruptible things as silver and gold, from your vain lifestyle received by tradition from your fathers, but with the precious blood of Christ, as of a Lamb without blemish and without spot” —1 Pet. 1:18, 1918Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19But with the precious blood of Christ, as of a lamb without blemish and without spot: (1 Peter 1:18‑19). And so Peter said “in the Name of Jesus of Nazareth” that was the Name above His cross—‘Jesus of Nazareth the King of the Jews’— “rise up and walk” —3:6 “And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God” —vs 8, 9.
The man was well known because everyone entering this main gate had to pass by him. Unknown to those who did, their condition was just as bad as his. They are attracted to the man on whom the sign was performed and so open the way for Peter’s testimony to the source of the power. There he preaches in the temple, this Galillean fisherman, scorned by the doctors of the law but strengthened by God to stand for Him in the lofty grandeur of those colossal buildings towering above him. “Ye denied the Holy One and the Just” he says. Is there no finger pointed at Peter to say “why Peter that is what you did yourself.” Not when a man is truly restored to the service of God. “Who shall lay anything to the charge of God’s elect? It is God who justifieth. Who is he that condemneth?” —Rom. 8:33, 3433Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:33‑34).
Peter begins his preaching with the remark that the God of their fathers had glorified His Servant Jesus although they had delivered Him to a Gentile Governor who was reluctant to crucify Him. But they insisted, choosing Barabbas a murderer. They had killed the Prince of life, but the Apostles were witnesses that God raised Him from the dead. It was His Name, through faith in his name, that the lame man had been healed.
After demonstrating their guilt Peter attributes it to a sin of ignorance, as the Lord did on the cross— “Father forgive them, for they know not what they do” —Luke 23:3434Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34). There was forgiveness for a sin of ignorance under the law, as they well knew. Besides, the death of Christ was determined beforehand by God—v. 18. Caiaphas, who was high priest when the Lord raised Lazarus, had said “ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not” —John 11:49, 5049And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. (John 11:49‑50). They are told to repent therefore and be converted that their sins may be blotted out.
From this point on the message takes on a peculiarly Jewish flavor—not that what was already said was not Jewish—but the appeal is an unique one. They are told that if they repent etc. God “shall send Jesus Christ, who before was preached to you.” Now while God knew they would not repent, this was a genuine offer to the nation—to send the Lord back to them. The offer was good until they stoned Stephen. God did not break with the nation until they broke with Him. True they had said to His Son “Away with this Man—crucify Him.” But would they still reject Him after God had reversed their judgment by glorifying Him in heaven? Yes, they would. “His citizens hated Him, and sent a message after Him, saying we will not have this Man to reign over us.” They delivered this message by stoning Stephen.
Peter closes by telling them that “to you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities.” This was the purpose of the sign. A sign is a special miracle to convince man that God is behind the act and to make him investigate it to find out what God wants to teach him. For example in John’s gospel there are no “miracles” —if we read the original carefully—only signs. That is because John is the Gospel of the Son of God, and the signs in that gospel are witnesses to that truth. So in John 5 the Lord heals an impotent man—here at the beautiful gate of the Temple His apostles heal a man born lame. The link is a common witness to the truth that Jesus is the Son of God and it is He alone who can heal—and the power of His Name. So in 4:30— “and that signs and wonders take place through the Name of Thy holy servant Jesus.”
The important thing is that the message is understood and believed. Peter’s preaching is cut short at eventide, but not before it has served its purpose. Unknown to his persecutors it is really eventide for them. God will not permit man to stop the blessing of his fellows. Notice how the work of grace flourishes in spite of opposition. The work begins with prayer in an upper room where one hundred and twenty are assembled. To these are added three thousand souls following Peter’s first sermon. In Chapter 4 the total has grown to about five thousand—see 4:4.