1/31/24
Bruce, F.F. (1988). "Acts 3." In The Book of Acts (Revised). (pp. 76-88). William B. Eerdmans Publishing,
Acts chapter three opens with an event involving Peter, John, and a lame man. Bruce notes this is an account of a wonder "done through the apostles (2:43)" (Bruce 1988, p. 76). In verses 1-3, as Peter and John were living out their life as faithful Jews, going to the regular services in the temple, they saw a man at the gate, begging. Bruce notes the particular gate is known, as it has a name (Bruce 1988, p. 77). The man expected a donation from Peter and John. Rather, in verses 4-8, the man is healed, a gift far greater than any money. The man, now strong in ways he had never experienced, acted with great joy. Bruce notes that in verses 9-10, the crowd knew of the man and his disability. He had been at that gate, begging, regularly (Bruce 1988, p. 78). This was a sign from God, as the healing happened in conjunction with the name of Jesus. Peter's act of healing the man followed the pattern of Jesus' work.
Beginning in Acts 3:11, Peter addresses the crowd. Bruce takes this to be after the time of prayer inside, as people were leaving the temple courts (Bruce 1988, p. 79). Peter first denied his own power being responsible for the healing. Rather (v. 13), "the God of Abraham, Isaac, and Jacob, the God of our fathers" performed the healing. Bruce notes the highly liturgical language Peter uses here. The ascended Jesus healed this man, because he alone is the healer. Bruce notes that Peter uses language reflecting Jesus' glorification after his death (Bruce 1988, p. 81). While the people in Jerusalem were guilty of the death of Jesus, God has reversed that humiliation. In verses 14-15 Peter makes the extent of the Israelites' betrayal of God clear. "Again, it is clear how the apostolic preaching in Acts loves to emphasize the contrast between men's treatment of Jesus and God's" (Bruce 1988, p. 82). The healing was accomplished through the name of Jesus (v. 16).
Peter continues in verses 17 and following by calling the people to repent of their sin and receive forgiveness. He concedes that the people had not recognized Jesus as the Messiah (Bruce 1988, p. 83). Bruce finds in this statement an offer of amnesty for all who will confess their sin. The Messiah did have to suffer for sin, and it is in that way he brought salvation. In verse 19, all the people need to do is change their attitude. This would bring forgiveness, and, with it, "refreshment and joy." In verses 20-21 Peter points out that the people are not looking only for a person who will be the Messiah in an eschatological sense, but that Jesus is the Messiah right now. Bruce sees this as a strong and clear Christological statement (Bruce 1988, p. 84). Bruce sees the messianic work o Jesus as in full effect even prior to Jesus' second coming.
In verses 22-26, Peter brings biblical evidence to bear in his explanation, with Moses' prophecy of another prophet who would see God, then other prophets who were consistent with Moses (Bruce 1988, p. 86). Bruce sees this as a recurring theme in all the prophets. The one looked for is like a second Moses. That one is Jesus. Bruce describes the development of christology in brief, regarding the concept of the Christ as a servant, possibly an Elijah, and a prophet. "They have been interwoven throughout the cause of Christian history, and such evidence as is available indicates that it was so from the beginning. It has indeed been argued cogently by Martin Hengel that the crucial phase of christological development must be located within the first five years after the death and resurrection of Christ" (Bruce 1988, p. 86-87, referencing M. Hengel, Between Jesus and Paul E.T. (London, 1983), pp. 30-47).In verses 25-26, Peter identifies his listeners as "sons of the prophets" in that the promises of God apply to them, as they did for the prophets of old. Jesus is identified as the very same one who has always been promised. He stands ready to forgive all who repent of sin.