The Book of Acts
Lesson Number 14
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
PETER SPEAKS TO THE PEOPLE, #1
“ 3:12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, 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. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And His name through faith in His name hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, He hath so fulfilled.” (Acts 3:12-18)
INTRODUCTION
How does a man of God speak to people who are attracted by a mighty miracle to come running to him? If he does speak to them, what will he say, and how will he say it? What kind of opportunity will he see before him?
In this text these questions, and more, will be answered. We will find the man of God comprehending the circumstances and delivering words that were “fitly spoken” (Prov 25:11). He will also speak with an acute understanding of the nature of sinful man, the Kingdom of God, and the objectives of salvation. He will have an understanding of what God is doing. He will also face the people with what they did to Jesus, the circumstances under which they did it, and why they did it.
Peter will not allow undue glory to go to himself and John. He also will not permit glory to fail to go to God. He will not let the people to remain in ignorance concerning Jesus – who He was, what He did, and how God had glorified Him. All of this will be accomplished in a single message. It will be delivered with obvious confidence and great convicting power. No worldly agenda will be found in what he says.
A DIFFERENT KIND OF UNDERSTANDING
As we walk through this text, it will be very apparent that a different manner of understanding is being employed than is being touted in the church of our time. We will be exposed to an understanding that has Jesus Christ as its absolute center-point. What men think of Jesus is the key area of thought. How they respond to the Son of God is considered their fundamental response. What they do for Jesus is their primary activity.
Peter will speak from a lofty position in which it is surprising that truth is not perceived, or that wrong conclusions are reached. He is not naive, but informed. It is his grasp of truth that moves him to speak in such a manner.
CURRENT CIRCUMSTANCES
The nominal church has propped itself up on the crutches of scholasticism and the favor of men. Because of this, its leaders, for the most part, are not able to navigate in the ocean of Divine purpose or objective. It is too deep and intimidating for them. Therefore, they have chosen to sail their theological vessels on humanly conceived tributaries of truth – and that is the most favorable view of the situation. To them, truth has to do with what men consider practical. They see relevancy as something that assists men in fulfilling their own ambitions, which relate exclusively to this world. This is a mindset that now dominates the Christian world. It has given rise to a new kind of religious professional – self-acclaimed experts in matters relating to life in the world, yet who function in the name of Christ.
Religious specialists and counselors now negotiate on the shallow ponds of marital life, political circumstances, organizational issues, and motivational climes. They do this because redemptive matters are too deep for them, and therefore they have no appetite for them. This is because “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14). Were it not for the corruption of religion, they would have no part in it, for the world is really the field in which they prefer to plow. Of such teachers John wrote, “They are of the world: therefore speak they of the world, and the world heareth them” (1 John 4:5). Paul said of them, “For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Rom 16:18). Peter said of them, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction” (2 Pet 2:1).
Jude spoke of these intruders, describing them according to their character. “Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These 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; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever” (Jude 1:11-13). In other words, these pretenders have nothing of spiritual substance to offer the people of God. Their message neither promotes nor maintains faith. A hope that sustains the soul is not obtained through their words.
The passage before us has no relevancy to such men. It is not the kind of text upon which you can build a career, a religious institution, or fame. Yet, we are being exposed to the expressions of men who are filled with the Holy Spirit. In this case, Peter will assess his audience, and deliver words through which the Holy Spirit will work. He is not only handling the truth, he is doing so as one “approved of God” (2 Tim 2:15).
THE NECESSITY OF PROPERLY FOCUSED THOUGHT
Spiritual Babylon brings a different focus – one that is clearly skewed toward this world. Within the professed Christian community, all false doctrine focuses on this world. This does not mean there is no mention of the Lord’s return, heaven, rewards, judgment, and the likes. However, they all come behind issues relating to life in this world. The shape of false theology is determined by the here and the now, and life in the body. The real essence of such religion is what occurs in this world, not what will take place in the world to come.
By way of contrast, Apostolic doctrine approaches this life with the life to come in mind. In fact, when boiling down the subject matter of the message of Hebrews, the Spirit makes to succinct statements.
➪ “For unto the angels hath he not put in subjection the world to come, whereof we speak” or “about which we are speaking” NIV (Heb 2:5).
➪ “Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Heb 8:1-2).
Therefore, so far as place is concerned, “the world to come,” or the heavenly “sanctuary” is the emphasis. It is referred to as “the world to come” from the perspective of our future presence in, and involvement with, it. It is called the “sanctuary” with Christ’s present activity in mind.
With little effort, we should be able conclude that the main place is the heavenly realms – where Jesus presently resides. The main Person is the Lord Jesus Christ, through whom every need, benefit, and advantage come to men. A religion – any religion – that does not lead men to conclude that Jesus Christ is the fundamental and preeminent Man, and that heaven is the primary place, cannot possibly be true. If earth was the main place, Jesus would have stayed here. If life in this world was the main life, then there would be no need for faith and hope, both of which have to do with the unseen realm.
The Word of Faith Movement
In the past few years, televangelists have affirmed that when Jesus said He had been anointed to “preach the Gospel to the poor” (Lk 4:18), that news meant they would no longer be “poor.” Officially termed “The Word of Faith Movement,” this theological approach affirms that healing and prosperity are in the atonement – that is, that Jesus died to procure bodily health and financial prosperity for Adam’s race. In this view, faith has primarily to do with improving one’s life in the flesh – life in this world.
This doctrine us built upon two primary texts.
➪ “Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Pet 2:24).
➪ “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2).
As already stated, a fundamental supposition that theoretically undergirds this corruption is that the blood atonement includes provision for both health and prosperity – that is, that Christ’s death paid for, or redeemed from, sickness and poverty. The First Peter text, which alludes to Isaiah 53:5, is affirmed to support this view. It is also stated that Isaiah 53:4 and Matthew 8:17 declare this to be the case: “Surely He hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted” (Isa 53:4). Matthew reads, “When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses” (Matt 8:17).
Unlike these false prophets, Matthew says that prophecy was fulfilled in Jesus’ earthly ministry, not in His death. His healing of the sick when He “went about doing good, and healing all who were oppressed of the devil” (Acts 10:38) fulfilled Isaiah’s word, not His death upon the cross, or the administration the chastening stripes of God (not those administered by men).
Peter further defines what is meant by were healed: “For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls” (1 Pet 2:25). The healing was from straying, not from being sick! That, of course, is exactly what Isaiah said as well: “But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on Him the iniquity of us all” (Isa 53:5-6). God did not wound Jesus because we were ill, or because we were poor! He was not “bruised” because we were sick, or because we lacked earthly resources. He was not chastened for our health, but for our peace. The Lord did not lay our sicknesses upon Christ, but our “iniquities.” It was not our illnesses He bore in His body on the tree (1 Pet 2:24).
It was not our bodily health that alienated us from God, for that was not the common malady among men. We were not separated from God because we were sick and poor, and it is a gross and deliberate misrepresentation of the case to affirm such a thing. All men are not sick, and all men are not poor – yet Jesus “died for all” (2 Cor 5:14,15), “gave Himself a ransom for all” (1 Tim 2:6), and His body was offered “once for all” (Heb 10:10). Words like “reconcile,” “justify,” “sanctify,” and “wash” do not apply to illness and poverty, but to the guilt and contamination of sin and iniquity. It is “enemies” that are “reconciled” (Rom 5:10). Men are justified from sin (Rom 3:23-24). Sanctification is associated with wisdom, righteousness, and redemption – not health and wealth (1 Cor 1:30). Washing has to do with being cleansed from sin, not sickness or poverty (Acts 22:16; 1 Cor 6:9-11; Rev 1:5).
WHY SAY THESE THINGS?
It is necessary to say these things because, in our text, we are being exposed to the setting up of the Kingdom of God (Dan 2:44; Lk 22:18; Acts 28:31). If the above doctrine is true, it will be preached at the beginning, when the foundation is being laid. If deliverance from sickness and poverty is what redemption is all about, then Peter will surely proclaim it with power and clarity, for he has “the keys of the kingdom of heaven” (Matt 16:19). Or, is this a doctrine that was not clear when the Lord Jesus poured out the Holy Spirit, and His disciples were “filled with the Spirit,” and spoke “as the Spirit gave them utterance.”
If Peter did not preach this gospel of prosperity in the beginning, then those who do preach it must be held in account for why they do so. Has God revealed something to them that was not revealed to Peter? Have they received keys that Peter did not receive? Have men now believed on Jesus through their word, instead of through the words of the Apostles, as Jesus said (John 17:20)?
The Rapid Growth of This Group
The New York Times (10/5/2006) estimates that 25% of the total Christian population (2.3 Billion) is in this group (575,000). The most recent survey of ten nations show their remarkable influence.
Nearly all of these people subscribe to and embrace the prosperity gospel. It dominates the air waves of both radio and television. The majority of the mega-churches represent this line of thought. We are not speaking of a small and fledgling movement. By comparison, the Restoration Movement, with its three primary branches, comprise about 3 million people. The movement called “renewalists” has just celebrated its 100th anniversary, and it is well over 575 million, and growing. Yet, though gaining in size and popularity, it is promoting a primary view that requires one to wrest the Scriptures.
IF THE VIEW IS CORRECT
If the view of health and wealth – the prosperity gospel – is true, it will be made known in the beginning chapters of the book of Acts. This is the record of the beginning of the church Jesus said He would “build” (Matt 16:16). The first outpouring of the Spirit is recorded, as well as the first anointed public proclamation of the exalted Christ. We have the first inspired exposition of Christ’s death, burial, and resurrection. The door of salvation is first opened, and for the first time, inquiring souls are told what to do, and what to expect.
In our text the record of a specific man being healed at a particular time is given. It will prove to be an occasion that will result in Peter delivering a word about Jesus. He will trace Jesus’ sufferings back to the prophets, and deliver an inspired view of what was entailed in that suffering. Individuals will have to judge for themselves whether or not it is appropriate to imagine that a differing view of the purpose of Christ’s death can possibly be delivered later by means of the Holy Spirit. If such a view is entertained, then some form of reasoning must be
presented that justifies such a conclusion, particularly when that reasoning clashes with Peter’s preaching.
PETER SAW AND ANSWERED
“ 3:12a And when Peter saw it, he answered unto the people . . . ”
One of the confirmations of a person being directed by God is their ability to recognize a situation, and properly respond to it. Our text for this lesson begins with what Peter saw, and the consequent action resulting from that insight.
PETER SAW
“And when Peter saw it . . .” Other versions read, “when Peter saw this,” NASB “And Peter, seeing it,” DARBY “But Peter seeing,” DOUAY “When Peter saw the people,” NJB “When Peter saw his opportunity,” NLT “when Peter saw that,” TNT “Peter having seen,” YLT and “and seeing this, Peter.” LITV
Once the people saw a familiar man leaping, walking and praising God, and recognized that this was the same man who had been regularly begging at one of the Temple gates, “all the people ran together unto them in the porch that is called Solomon’s, greatly wondering” (3:11). This is what Peter “saw,” and his sight was not limited to what his eyes beheld. He saw what appeared to the eye, but what he took into his heart and mind was more than what his eyes beheld. The word translated “saw” means “to know... to perceive . . . notice, discern, discover.” THAYER
In a rare show of technical accuracy, the New Living Translation correctly renders the sense of the text: “When Peter saw his opportunity.”
The use of this word emphasizes discernment – perceiving the significance of a thing, and seizing the opportunity.
➪ The wise men who came to worship the Holy Child confessed, “we have seen His star in the east, and are come to worship Him” (Matt 2:2).
➪ When Jesus was baptized He “saw the Spirit of God descending like a dove, and lighting upon him” (Matt 3:16).
➪ It is said of Jesus prodigious ministry, “The people which sat in darkness saw great light” (Matt 4:16).
➪ The same word is translated “know” in Paul’s prayer for the Ephesians. “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling . . . ” (Eph 1:18).
➪ The word is again translated “know” in the Thessalonian letter, when Paul said he was aware of their election. “Knowing, brethren beloved, your election of God” (1 Thess 1:4).
➪ Again, when speaking of the Lord’s return in glory, Paul writes that He will come “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess 1:8).
Therefore, in this text, in saying Peter “saw them,” the Spirit means refers to more than the seeing of the eye. To be sure, Peter witnessed the people running together. Here, however, the emphasis is on him perceiving an open door – an opportunity much like that which took place on the day of Pentecost when “the multitude came together” (Acts 2:6). At that time they were also drawn together by the working of the Lord.
Being himself enlightened, Peter will not turn away the people as the disciples once did when the children were being brought to Jesus (Matt 19:13); or when they asked Jesus to “send away” that “woman of Canaan” who sought for help for her daughter (Matt 15:23); or when the disciples asked Jesus to send away the hungering multitudes that were lingering with Him, so that they could buy some food (Mk 6:36). In all of those circumstances the disciples saw, yet did not perceive.
What was the difference in this occasion? Why didn’t Peter think this crowd to be a distraction? It was because he was “endued with power from on high,” as Jesus had promised (Lk 24:49). This “power” enabled him to discern the circumstances and know what to do when he confronted them. That is an aspect of God working within men that has been largely lost in a time when entertainment and men-pleasing have become dominate.
PETER ANSWERED
“ . . . he answered unto the people . . . ” Other versions read, “he responded to the people,” NKJV “he replied to the people,” NASB “he said to them,” NIV “he addressed the people,” NRSV “he said to the people,” BBE “he answered and said to them,” MRD “he declared to the people,” NET “addressed the crowd,” NLT and “spoke to the people.” WEYMOUTH
The word “answered” comes from a Greek word meaning, “to give an answer to,” THAYER and “to reply to a questioner or question.” LIDDELL-SCOTT Here, however, there has been no question addressed to Peter – yet, he is said to have “answered.”
In this text, “answer” does not mean replying to a question or inquiry, but responding to a circumstance. One time, when Jesus was in the process of upbraiding the cities “wherein most of His mighty works were done,” He is said to have “answered” without anyone asking Him a question. “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26). Another time, when the Pharisees sought to lay hands on Him, and without them asking Him anything, “Jesus answered and spake unto them again by parables, and said” (Matt 22:1). Another time, a blind man named Bartimaeus was told that Jesus called for him. He threw off his cloak and came to Jesus. Without the man saying a word to Jesus, “Jesus answered and said unto him, What wilt thou that I should do unto thee?” (Mark 10:51). When Jesus saw a fig tree with nothing but leaves, He “answered and said unto it, No man eat fruit of thee hereafter for ever” (Mark 11:14). When Jesus was arrested in the garden, before anyone asked a question, “Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take Me?” (Mark 14:48). When Peter cut off Malchus’ ear, “Jesus answered and said, Suffer ye thus far. And He touched his ear, and healed him” (Luke 22:51).
In all of these case, Jesus was responding to a circumstance, a situation, an opportunity. He perceived the situation and uttered words appropriate for the occasion. Jesus is still this way, answering situations and circumstances, speaking words to the heart when He has been asked no questions.
Thus Peter, having the mind and spirit of Christ, perceives the situation and has something to say. Because he has a grasp of the circumstance, and sees it in view of the purpose of God, he knows that to say. He does not have to ask questions of the multitude, inquiring what is on their minds, or why they have come running to him and John as the former lame man held onto them. Unlike the psychiatrists and counselors of the day, he does not have to probe their background, inquire into their past, and obtain sundry information that will assist him in knowing what to say. He already has a grasp of the situation, and has no need to ask what the people want. He already knows what they need.
Under the New Covenant the people, particularly those chosen to lead,
can have a grasp of a situation, knowing what to do. Under the Old Covenant, this was not always the case. For example, under the Law there were occasions when the people had to ask counsel of the Lord. During these times, the judgment of the Lord was often made known in an impersonal manner – by mans of “the judgment of the Urim before the Lord” (Num 27:21). This was a stone that, together with “the Thumim,” was kept in “the breastplate of judgment” (Ex 28:20), and very little is known about them. It was one of the means by which an answer from God was obtained. Dreams and prophets were two other means (1 Sam 28:6). These two stones apparently stood for a Divine “Yes” and “No,” with the Urim standing for “Yes.” This means of obtaining direction appears to have been quite similar to the casting of lots.
The thing to be seen here is that men were often directed independently of discernment, or a personal understanding of the situation. During those times, sin had not yet been taken away, and thus men did not participate in the Divine nature. Their hearts had not been circumcised, they did not have a new spirit, and the Holy Spirit did not dwell in them. By way of comparison we are told, “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:39-40). They did not enjoy the benefits of the New Covenant in which all of the people “know the Lord,” having His laws put into their hearts and written into their minds (Heb 10:16).
We are also told that the purpose of God, as realized in Christ Jesus, was not “made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the spirit” (Eph 3:5). Whatever may be said of the most excellent of the human race prior to Christ, they did not have the advantages that are now realized by all saints, by grace through faith. For this reason Divine direction and confirmation often came by comparatively crude means. It might be a “sound in the tops of the mulberry trees” (2 Sam 5:24), dew seen either on of off of a fleece spread upon the ground (Judges 6:37-40), the casting of lots (Lev 16:8), a personal dream (Gen 46:2-4), or overhearing a man relating a dream (Judges 7:13-15).
I approach this matter with extreme caution, lest I be misunderstood, or leave the impression that men no longer rely upon the Lord. Yet, there is something to be said about possessing “the mind of Christ” (1 Cor 2:16), having the eyes of our heart “enlightened” (Eph 1:18), and being “filled with the knowledge of His will in all wisdom and spiritual understanding” (Col 1:9). In Jesus, God has given more of Himself to men, and brought the redeemed into a lofty partnership in which they work together with Him (1 Cor 3:9).
It is not comely for those who are in Christ and have tasted of the heavenly gift to walk about in perpetual ignorance, never knowing what to do, and unable to assess the circumstances in which they find themselves. This is not to say that everything will always be crystal clear to us, or that we will never grapple with ignorance. It IS to say that life in Christ is not lived within the tent of ignorance. We are summoned to so present ourselves to the Lord that we will come to “discern what is the will of God – what is good and acceptable and perfect” NRSV (Rom 12:2).
The Magnitude of the Challenge
In every circumstance of life there are a number of significant factors. There is the presence of diverse personalities. For the child of God, the Holy Spirit is present to direct, illuminate, and empower. Satanic hosts are also present to deceive, blind, and lure into sin. There are also human personalities – “flesh and blood” – against whom we do not wrestle, yet which can capture our attention and distort our judgement.
Behind the circumstance, and hidden from all natural senses, there are certain objectives and tendencies. There is an eternal purpose under which everything is operating (Eph 1:10-11; 3:11). There is also the intention of the devil, who has come down to earth “having great wrath, because he knoweth that he hath but a short time” (Rev 12:12). Then, there is the matter human nature – a fallen nature that is bent in the wrong direction, seeks self, and has no clear view of humanity, the world, or God Himself. Often, there is also the factor of redeemed men, who are seeking the things above, are strangers in this world, and are seeking “a better country, that is, an heavenly” (Heb 11:16).
With that rather complex set of circumstances, how is a person to know what to do? Regarding our text, how will Peter know what to do? He is with a man whose heart has been touched, and he is leaping and praising God. He is with John, a fellow worker, who thinks as he does. He is confronting some people who have recently called for the death of Jesus, and yet have been intrigued by what is happening before their eyes.
Peter and John do not step to the side, withdrawing from the people to pray and seek Divine guidance. They are not thrown into a state of consternation in which they do not have the slightest idea what to do. They do not run away from the circumstance, being intimidated by it. You at once sense that Peter is actually in charge of the circumstance. He knows exactly what has happened to the man who insists on remaining with them. He knows why that lame man is leaping and praising God. He also knows the people who are running to them, and what they have done in the past. He does not fear that they will kill him and John as they did Jesus. It is not that he is simply a brave soul. He is rather a discerning soul – one who is in fellowship with God’s Son and knows what He is doing from heaven. Peter will therefore speak with discernment and confidence, and therefore with power and effectiveness.
WHY MARVEL YE AT THIS?
“ 12b Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?”
Here we will behold the confidence with which Peter speaks – just as he did on the day of Pentecost. He is not intimidated by this circumstance. He is walking in the light and knows what to do and say. This is one of the remarkable benefits of maintaining the fellowship with Christ into which God has called us (1 Cor 1:9). Peter and John do not have to pray on this occasion, seeking Divine guidance. They do not have to summon the other apostles to assist them in deciphering the proper response to this multitude. Solomon once said, “in the multitude of counselors there is safety” (Prov 11:14; 24:6). Again he said, “in the multitude of counselors they are established” (Prov 15:22). In this case, however, these words have no place, for Peter is in fellowship with the Master Teacher.
John will write later of the advantages of being taught by God – particularly through the Holy Spirit: “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him” (1 John 2:27). John is referring to the use of the truth rather than its acquisition – to the employment of wisdom in situations for which there are no express instructions in Scripture.
Therefore Peter, with a grasp on the truth and a perception of the opportunity before him, speaks with great assurance and power. It ought to be noted that powerful speaking is always attended by confidence and assurance.
YE MEN OF ISRAEL
Ye men of Israel . . .” Other versions read, “You Israelites,” NRSV “Men, sons of Israel,” MRD “People of Israel,” NLT “Men, Israelites,” YLT “Israelites,” WEYMOUTH and “Fellow Israelites.” ISV
As elementary as it may be, the word “men” is not a description of gender, but is used of all mankind in general. Thus we read of followers of Jesus being “hated of all men” (Matt 10:22), that “all men should honor the Son” (John 5:23), and that the crucified Christ would “draw all men unto” unto Himself (John 12:32). With the announced fulfillment of God pouring out His Spirit upon “all flesh,” including sons and daughters, and God’s servants and handmaidens (Acts 2:17-18), it is not likely that Peter would speak only to males.
Peter addresses the people according to their God-ordained lineage: “men of Israel,” or offspring of Jacob. From a politician’s point of view, they might have been considered vassals of the State of Rome. From the scribes and Pharisees viewpoint, they might have been considered as devotees to the Law. Peter, however, perceives them in their most noble status.
WHY DO YOU MARVEL?
“ . . . why marvel ye at this?” Other versions read, “why do you marvel at this?” NKJV “why does this surprise you?” NIV “why do you wonder at this?” NRSV “why are you so greatly amazed at this man?” BBE “why are you astonished at this?” DARBY “why are you amazed about this man?” GWN “why are you so surprised at this?” NJB “what is so surprising about this?” NLT and “Why are you so surprised and wondering at this?” AMPLIFIED
One of the marked distinctions between Peter and John and the modern church is this: the modern church is surprised if anything unusual or supernatural takes place. Peter and John would have been surprised if such things did not take place.
Take hold of the gravity of this situation. A man of over forty years of age, who had been lame from the day he was born, was instantly cured, and is walking, leaping, and praising God in the Temple courts. Seeing this take place, the multitude come running to “them” – the man, together with Peter and John. Boldly, Peter asks them, “Why are you so greatly surprised at this man?” BBE It is as though he asked, “what is all of this excitement about?” This certainly was not the response of Peter and john to the healing of the man. After he had leaped up, they simply proceeded into the Temple as they intended.
The amazement of the crowd confirmed they had not seen God in the matter. They saw this as a worldly phenomenon, and did not connect it with the risen Christ, whom they had crucified earlier through the hands of lawless men. Their eyes were fixed upon the result of the Lord working, and not on the working Lord. Even though they were in the “courts of the Lord,” they were not conscious of Him, and therefore could not detect His working.
All of this was really inexcusable. The Lord Jesus had been among them, and had healed great numbers of people “in the Temple” (Matt 21:14). He had gone throughout their cities and villages “teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Matt 9:35). His “fame” as a miracle worker had spread throughout the entire region, and even into “all Syria” (Matt 4:24; 9:26-31; Lk 4:37). Now, within a little over fifty days, they had apparently forgotten about Jesus of Nazareth, even though the world had never before, nor since, beheld such a display of Divine power in a Man. In addition to all of this, Pentecost had taken place, followed by the disciples continuing to meet daily in the Temple (Acts 2:46), with “many wonders and signs” being “done by the apostles” (Acts 2:43). Yet, all of this had not impacted this multitude.
Do you wonder at the obtuseness of the flesh? Wonder no more! Even when they are witnessed by unregenerate men, great works of God are easily forgotten. Also, the flesh cannot make an association between the hand of God and the circumstances of life. It is simply blind to such associations.
There is also something to be said about God-consciousness versus man-consciousness: i.e. between perceiving God in a matter and only seeing men. One of the fundamental ministries of Jesus is to make us aware of the Living God, His purposes, and His gifts. Being filled with the Spirit, Peter is keenly aware of this. Therefore he sees this circumstance quite differently than the multitudes. This whole matter has interrupted their religion. Now Peter, perceiving their situation, will speak to them with the wisdom that comes down from above.
WHO DO YOU LOOK EARNESTLY AT US?
“ . . . or why look ye so earnestly on us . . .” Other versions read, “why look so intently on us?” NKJV “why do you gaze at us?” NASB “why do you stare at us?” NIV “why fasten ye your eyes on us?” ASV “why are you looking at us?” BBE “why look ye so steadfastly on us,” GENEVA and “why do you keep staring at us?” AMPLIFIED
This is the kind of attention false prophets and charlatans crave. However, Peter and John do not have a lust for attention. They are “ambassadors of Christ,” and they desire attention to be given to Him. That is what godly men do. They do not just talk about Jesus receiving the attention, they see to it that through their words that actually happens – whether the people consent to it or not. It is one thing to talk about Jesus getting the glory, it is quite another to see to it that He does.
POWER OR HOLINESS
“ . . . as though by our own power or holiness we had made this man to walk?” Other versions read, “as though by our own power or godliness we had made this man walk?” NKJV “But when Peter saw this, he replied to the people, "as if by our own power or piety we had made him walk?” NASB “as if by our power or virtue we had given him the use of his legs?” BBE “as if by our strength or power we had made this man to walk?” DOUAY “as though we have made him walk by our own power or godly life?” GWN “as if by our own power or authority we had made this man to walk?” MRD “Do you think this was done because we are good?” IE and “as though by our [own individual] power or [active] piety we had made this man [able] to walk?” AMPLIFIED
Peter’s words are arresting. He questions why the people are looking upon him and John intently as though they had made this man walk by their own “power or holiness.” That is a most interesting combination of words: “power or holiness,” “power or godliness,” NKJV “power or piety,” NASB or “power or godly life.” GWN
The word “power” comes from a word meaning, “strength, ability, or power residing in a person,” or inherent in their nature, THAYER “a capacity for something, ability, capability,” FRIBERG “capacity,” UBS “ability to perform a particular activity,” LOUW-NIDA “authority.” LEH As used here, this speaks of a natural ability – resident in, and developed by, human aptitude.
The word “holiness” comes from a word meaning, “piety toward God, godliness,” THAYER “behavior directed dutifully toward God, piety, devotion, godliness,” FRIBERG “godliness, godly life; religion; good deeds or godly living,” UBS and “appropriate beliefs and devout practice of obligations related to” God. LOUW-NIDA
Peter is affirming that this man was not made to walk through any natural ability (power) of his own – the art of healing, medicinal expertise, etc. He is also declaring that it was not done because God had given them a special ability because they led disciplined religious lives, keeping all of the rules, and thus becoming worthy of receiving such an aptitude. These are the two areas law-keepers accentuate: having natural gifts, or being rewarded by God for being so good. This power did not come from Peter and John themselves, and it was not given to them because of their excellent works and rule-keeping.Thus, in spiritual wisdom, Peter turns the attention from himself and John. He has “the mind of Christ.” He therefore denies that they are superior by birth or by conduct. What they have done is not owing to their persons or their religious achievements. The Source was of a higher order than nature.
THE GOD OF . . .
“ 13a The God of Abraham, and of Isaac, and of Jacob, the God of our fathers . . . ”
Peter will now identify the God of whom He will speak. It will not be the God of the Pharisees, who dealt with men according to their excellence. It will not be the God of the scribes, who was devoted to rules and procedures relating to human conduct. He was not the God of the Sadducees, who governed a realm without spirits or angels. He was not the God of the Lawyers who exalted human understanding above Divine intention. Peter will be very precise in his delineation of God.
THE GOD OF ABRAHAM, AND OF ISAAC, AND OF JACOB
“The God of Abraham, and of Isaac, and of Jacob . . .” Other versions read, “The God of Abraham, (the God) of Isaac, and (the God) of Jacob.” NAB
This is the God who made Himself known to Abraham, Isaac, and Jacob. It is the God who chose them, blessed them, and directed them. It is the God they worshiped, obeyed, and served.
The first person to refer to God as the God of Abraham, Isaac, and Jacob was God Himself. He used this phrase when appearing to Moses at the burning bush: “Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God” (Ex 3:6). The Lord instructed Moses to refer to Him in this manner: “And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations” (Ex 3:15). When Moses told the Israelites God had appeared to him, he was to refer to Him in this manner: “Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt” (Ex 3:16). God even gave Moses a special sign to work before the Israelites so they would believe this is the God who sent him: “And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: that they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee” (Ex 4:4-5).
Jesus Christ referred to God in this manner: “But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living” (Mat 22:32; Mk 12:26; Lk 20:37).
Stephen also referenced to God in this way (Acts 7:37).
Elaborating on this point, Moses reveals how God heard the groaning of Israel under the oppression of the Egyptians and “remembered His covenant with Abraham, with Isaac, and with Jacob” (Ex 2:24). God also reminded Moses of His personal appearance to these three patriarchs: “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them” (Ex 6:3). The entrance of Israel into the land of promise was owing to a promise God made to Abraham, Isaac, and Jacob: “And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD” (Ex 6:8; 33:1; Num 32:11; Deut 1:8; 6:10).
When God promised to enable Israel to drive out the inhabitants of Canaan, it was only because of what He had promised to Abraham, Isaac, and Jacob: “Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that He may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob” (Deut 9:5).
When Moses pled for God to spare Israel, not destroying them for their wickedness, he did so upon the basis of His commitment to Abraham, Isaac, and Jacob. “Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin” (Deut 9:27).
When Moses spoke to the people about God establishing them and being a God to them, he reminded them that this was owing to Abraham, Isaac, and Jacob. “That He may establish thee to day for a people unto himself, and that He may be unto thee a God, as He hath said unto thee, and as He hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob” (Deut 29:13).
God revealed to Moses that Israel would depart from Him, and be punished by Him. Yet, if they would repent and turn to Him, even in their captivity, He promised “Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land” (Lev 26:42).
During their history, when God was gracious to Israel, having compassion on them, it was because of Abraham, Isaac, and Jacob. “And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of His covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast He them from His presence as yet” (2 Kgs 13:23).
An Application
All of this provides insight into the nature of salvation. With Israel, they were blessed because of others (Abraham, Isaac, and Jacob), and not because of their own persons or achievements. How could they boast in such a circumstance? They were sustained because of a covenant made with Abraham, Isaac, and Jacob.
Likewise, the saved are not blessed because of themselves, but because of Christ Jesus. Strictly speaking, they are not blessed because they have obeyed, but because of the Son of God. God has forgiven them “for Christ’s sake” (Eph 4:32). It is the Father’s love for Christ that has brought the blessing to us (John 15:9), and the Father loves us because we love His Son. “For the Father Himself loveth you, because ye have loved Me, and have believed that I came out from God” (John 16:27).
Whatever you may think of God’s love for you, His love for Jesus is greater! He is the “beloved Son,” and, when we have “received Him” (John 1:12), we are blessed because of that. I am not sure that it is proper to continually speak of how much God loves people. There certainly are not a lot of examples of this kind of speaking in Scripture. Further, when the love of God toward men is mentioned, it is not on a sentimental or emotional level. God’s love is associated with purpose, not mere attraction.
➪ “For God so loved the world, that he gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).
➪ “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” (Rom 5:8).
➪ “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor 9:7.
➪ “But God, who is rich in mercy, for His great love wherewith He loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus” (Eph 2:4-7).
➪ “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace” (2 Thess 2:16).
➪ “But after that the kindness and love of God our Savior toward man appeared” (Titus 3:4).
➪ “For whom the Lord loveth He chasteneth, and scourgeth every son whom he receiveth” (Heb 12:6).
➪ “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1).
➪ “In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him” (1 John 4:9).
➪ “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” (1 John 4:10).
➪ “We love him, because He first loved us” (1 John 4:19).
➪ “And from Jesus Christ, who is the Faithful Witness, and the First Begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own blood, And hath made us kings and priests unto God and His Father; to him be glory and dominion for ever and ever. Amen” (Rev 1:5-6).
Nowhere is God represented as desiring to be a part of our life, or earnestly wanting to bless us because He loves us so much. Thoughts pertaining to the love of God are crafted much more carefully than that. Men are never left with the thought that there is so much as a spark of Divine love or concern toward them that is not strictly because of Christ Jesus.
Further Development
Like Peter, Abraham, Isaac, and Jacob could claim no personal power or holiness as the basis of the Divine favor they experienced. Abraham came from an idolatrous background (Josh 24:2). Isaac had a supernatural birth (Gen 17:15-19; 21:12), and was the Divinely determined seed (Gal 4:28). Jacob also was conceived by Divine intervention (Gen 25:21), and was chosen above his older twin brother Esau before they were born (Gen 25:22-23; Mal 1:2-3; Rom 9:11-13).
Peter and John were also chosen by Jesus. The Lord Himself reminded them that they did not choose Him. “Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in My name, He may give it you” (John 15:16).
Ultimately, all blessing is traced back to the Son of God. Even in the case of Abraham, it was his Seed, Christ Jesus, who was the cause for Divine beneficence. For those who are in Christ, Jesus Himself is the reason for them being received and blessed. Nothing that they received through their flesh and blood lineage – Adam – brought the blessing to them! Contrary to the statements of some, the secret to blessing is not obedience, and it is not praise. It is Jesus Himself, and our only association with Him is our faith – and even it came from God, as Peter will affirm in this very passage.
THE GOD OF OUR FATHERS
“ . . . the God of our fathers . . . ” Other versions read, “the God of our ancestors,” NRSV “the God of our forefathers,” NET “the God of all our ancestors,” NLT “and of all our ancestors,” LIVING and “the same God of all our ancestors.” IE
Here, the expression “our fathers” is not a repetition of “Abraham, Isaac, and Jacob.” This rather refers to the mass of the Israelites who had trusted in God. The word “fathers” is frequently used in this sense.
➪ “But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon” (Ezra 5:12).
➪ “Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea” (Psa 106:7).
➪ “Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat” (John 6:31).
➪ “Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen” (Acts 7:44).
➪ “And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive” (Acts 28:25-26).
➪ “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea” (1 Cor 10:1).
Why Did Peter Speak In This Manner?
Peter does not speak of the God of the human race, or all men, although He is “the Father of spirits” (Heb 12:9) and “the God of all flesh” (Jer 32:27). By referring to the God of Abraham, Isaac, and Jacob, and the God of our fathers, Peter is distinguishing the God who had revealed Himself to a selected, or chosen, people. He is also distinguishing Him from the idols of the nations.
God had spoken and revealed Himself to other people – Abimelech (Gen 20:3-6), Balaam (Num 22:20), Nebuchadnezzar (Dan 2:45), Cyrus (2 Chron 36:23), etc. But He was not the God of Abimelech, or of Balaam, or of Nebuchadnezzar, or of Cyrus. His covenant of blessing was not through them, and they were not in the Messianic lineage. God was, in a very special sense, “the God of the Hebrews” (Ex 3:16; 5:3; ; 7:16; 9:1,13; 10:3), and “the God of Israel” (Josh 7:13; Judges 4:6; 1 Sam 1:17; 1 Kgs 1:13; Psa41:13).
Peter is going to affirm that the same God who called Abraham, and confirmed His covenant with Abraham, Isaac, and Jacob, is the God who sent and raised Jesus of Nazareth from the dead.
Something to Be Learned
There is a lesson to be learned here concerning our perspective of Scripture. Some, who are unlearned, speak of the God of the Old Testament, and the God of the New Testament. Even those who acknowledge One God often represent Him as being quite different prior to and during the Old Covenant – more harsh and less tolerant than He is in this day of salvation.
All of this is nothing more than fleshly nonsense, borne out of a gross ignorance of God Himself. Technically, the New Covenant is really the oldest one, having been promised to Abraham. Thus Paul writes, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal 3:16-17). The covenant that is fulfilled in Christ is said to be before the Law, which was given four hundred and thirty years later at Mount Sinai. The Law was a sort of interlude between the promise of salvation through the Seed of Abraham and its actual fulfilment. Its purpose was to clearly identify sin, convincing men of both its nature and dominance. In this way, it prepare the people for a Savior. In fact, the Gospel is said to have been “preached . . . unto Abraham” (Gal 3:8).
Some might imagine that the Law was meaningless, and completely disassociated from the promise made to Abraham. Thus it is written, “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made . . . Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law . . . But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe” (Gal 3:19-22).
Now Peter will masterfully declare Jesus Christ to be the One through whom the promises of God are fulfilled, and in whom faith must be placed. This Anointed One has been approved by the God of Abraham, Isaac, Jacob, the fathers, and all Israel – the same God they professed to follow..
GOD HATH GLORIFIED HIS SON
“ 13b . . . hath glorified His Son Jesus.”
Having established the God of whom he is speaking, Peter now declares His work. He does not refer to the creation of “the worlds” (Heb 1:2; 11:3). He does not refer to the creation of man (Gen 2:7). He does not refer to the institution of marriage (Gen 1:27; 5:2). He does not refer to the giving of the Law (Ex 20:1-17). He does not even refer to the occupation of the promised land by Israel (Josh 21:43). All of these were magnificent works, but none of them were sufficient to redeem men. Hence, such things cannot be the emphasis of preaching, for none of them is Gospel, and the Gospel is “the power of God unto salvation” (Rom 1:16). Suffice it to say, any preaching or teaching that emphasizes the world, man, marriage, the keeping of the Law, or blessedness in this world cannot possibly be true.
HATH GLORIFIED
“ . . . hath glorified . . .” Other versions read,“has given glory,” ASV “has brought glory,” NLT “did glorify,” YLT “He gave glory,” IE “has conferred this honor,” WEYMOUTH “has glorified . . . [doing Him this honor],” AMPLIFIED“who has done this thing to honor,” PHILLIPS and “has given Divine glory.” GNB
Peter refers to something that God has already accomplished – “hath,” or “given,” ASV “did,” YLT or “conferred,” WEYMOUTH This not something God observed, but something He executed. It was not a joint enterprise, but something achieved by His “own arm” (Isa 63:5).
The accomplishment was glorification – a Person was “glorified.” The word “glorified” comes from the Greek word evdo,xasen (the aorist active tense of doxa,zw – that is, it is an action that has already been accomplished. The word itself means “to praise, extol, magnify . . . to honor, hold in honor . . . restore to a state of glory,” THAYER “as giving or sharing a high status,” FRIBERG “magnify,” LEH and “to clothe in splendor.” GINGRICH
This is not something man does. It is the work of God Himself. It is not glory after the manner of men, who cannot actually invest anyone with glory. It is not mere talk, but the conferment of a high status that can be confirmed by a public showing.
HIS SON JESUS
“ . . . His Son Jesus.” Other versions read, “His servant Jesus,” NKJV “His child Jesus,” YLT and “to Jesus,” His Servant and Son Jesus.” AMPLIFIED
“Son” Versus “Servant”
Nearly all later translations say “Servant” instead of “Son” NKJV, NASB , NIV, NRSV, RSV, ASV, BBE, CSB DARBY, ERV, ESV, GWN, NAB, NAS, NAU, NET, NIB, NJB, NLT, LIVING, IE, WEYMOUTH, ISV, WILLIAMS, and MONTGOMERY. Two of the literal translations (Young’s Literal and Literal Translation of the Bible) translate the word “child.” The Amplified Bible translates it “Servant and Son.”
The Greek word translated “Son” and “servant” is common in all Greek manuscripts. It is pai/da, (pie-dah), and is in the masculine gender. Its lexical meaning is “a child,” with the second usage “servant, slave,” THAYER “in reference to age, child; in reference to descent son, in reference to social position servant, slave,” FRIBERG “servant, slave, child,” UBS “a young person,” LOUW-NIDA “in relation to Descent, a son, in Relation to age, a child, in relation to Condition, a slave, servant,” LIDDELL-SCOTT “child (in relation to parents,” LEH and “boy, son, but even more probable is servant, slave.” GINGRICH
It is clear from the lexical definitions that the meaning of the word is not cut and dried. It is used in a number of differing ways to denote age, descent, and social status. If this word was used to describe anyone other than Jesus, I would carry the matter no further. However, since this is descriptive of Jesus, it seems to me that we must extend ourselves to be sure we hold a God-honoring view of the term.
The complicating factor is the words modified by this expression: “His Son (Servant) JESUS.”
First, this precise Greek word is used five times in Scripture. Luke 9:42 (“child,” KJV “boy” NASB), Acts 3:13 (“Son,” KJV “Servant,” ASV “Child” YLT), Acts 3:26 (“Son,” KJV “Servant,” ASV “Child.” YLT), Acts 4:27 (“Child,” KJV “Servant,” ASV “Child.” DOUAY), and Acts 20:12 (“young man” named Eutychus, “lad,” ASV “youth,” DOUAY “boy.” NASB
There can be no question about Jesus being God’s Servant. That is how Isaiah spoke of the coming Messiah (Isa 42:1; 49:5-7; 50:10; 52:13; 53:11). Zechariah also prophesied of the Messiah as God’s “Servant the Branch” (Zech 3:8). Matthew specifically confirms Jesus is the “Servant” of Isaiah’s prophecy (Matt 12:16). None of these prophecies had to do with the exaltation or glorification of Jesus. They rather had to do with Him carrying out God’s commission in the earth – accomplishing salvation.
I affirm that, from a technical point of view, Jesus was exalted in the capacity of the Son of God. In this capacity He is the Foundation upon which the church is Built (Matt 16:16-18; 1 Cor 3:11). Our faith involves a persuasion that Jesus is “the Son of God” (John 20:21; Acts 8:37; 1 John 5:5). The text loses nothing by retaining the expression “He Hath glorified His Son Jesus.” KJV, DOUAY, GENEVA, MRD, PNT, RWB, TNT, WEB, BISHOP’S BIBLE, MKJV
The Glorification
The glorification of Jesus involved His exaltation above all others, and the conferment of “all power in heaven and earth” (Matt 28:18). This all has to do with Him being a Man – the “Son of God.” He is, beyond all question, the preeminent Man through whom salvation is realized. Various expressions of that exaltation are as follows.
➪ He is “by the right hand of God exalted” (Acts 2:33).
➪ God has exalted Him “with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31).
➪ God has “set Him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the head over all things to the church” (Eph 1:20-22).
➪ God has “highly exalted him, and given him a name which is above every name” (Phil 2:9).
➪ Jesus Has “gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:22).
Thus it is stated that God “hath glorified His Son Jesus” (Acts 3:13). That is, now he is clearly “the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6:15). He is no longer in a humbled state, as He was in this world, nor is He in the “form of a servant” (Phil 2:7-8). He is no longer “in all points tempted as we are” (Heb 4:15).
This glorification of Jesus took place after His death and resurrection. Jesus prayed about this in the garden prior to His betrayal. “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that thy Son also may glorify Thee . . . And now, O Father, glorify Thou Me with Thine own self with the glory which I had with thee before the world was” (John 17:1,5).
Just as Christ’s entrance into the world as a man concealed who He really was, so His glorification reveals who He really is.
Now, Peter will contrast what God has done with Jesus with what the Jews did to Him. As we would expect, he will do so in a powerful and uncompromising manner. His words will take the form of an affirmation.
YOU DELIVERED AND DENIED HIM
“ 13c . . . whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.”
What will religious men who reject Christ do when given the license to do so? With whom will they form an alliance? How far will they go in their opposition to Jesus? Man may speculate about this matter, but there certainly is no need to do so. God has given us the account of what men will do to Jesus when all restraint is removed.
YOU DELIVERED UP
“ . . . whom ye delivered up . . .” Other versions read, “You handed Him over,” NIV “whom you handed over,” NRSV “whom you gave up,” BBE “whom you indeed delivered up,” DOUAY “you delivered over,” ESV “whom ye betrayed,” GENEVA and “you handed Jesus over.” IE
When we read of Jesus praying, “Father, forgive them; for they know not what they do” (Lk 23:34), we must take care not to form a false conclusion. This does not mean our Lord was indifferent to what the covenanted people were doing. His desire for the Father to forgive them was not the expression of a sentimental attitude. Rather, it was the result of His keen awareness of God’s covenant to them, when He will “take away their sins” (Rom 11:27).
Thus Peter, speaking again while filled with the Spirit, reminds the people that they had delivered up Jesus to the State – to take His life as though He was a criminal instead of a Savior. Therefore it is written, “And when they had bound Him, they led Him away, and delivered Him to Pontius Pilate the governor” (Matt 27:2). Verily, Isaiah had spoken the truth concerning them: “He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him” (Isa 53:2).
If you wonder what sin can move a people to do, we have a sterling example of such conduct in the Jews handing Jesus over to Pilate.
The zeal with which the Jews carried out their hatred against Jesus is remarkable to consider. Their efforts extended throughout the night, and well into the next day. A brief outline of that period is provided in the box below.
Ponder what the Jews themselves did with and to Jesus before they delivered Him to Pilate. Their actions were involved in delivering Him up.
➪ They came to arrest Him, armed with swords and clubs (Matt 26:47).
➪ They “laid their hands on Jesus, and took Him” (Matt 26:50).
➪ They bound Him and took Him to Annas (John 18:12).