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|New American Bible|
2002 11 11
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1 Now Peter and John were going up to the temple
area for the three o'clock hour of prayer. 2
And a man crippled from birth was carried and
placed at the gate of the temple called "the Beautiful Gate" every
day to beg for alms from the people who entered the temple.
When he saw Peter and John about to go into the
temple, he asked for alms.
But Peter looked intently at him, as did John,
and said, "Look at us."
He paid attention to them, expecting to receive
something from them.
3 Peter said, "I have neither silver nor
gold, but what I do have I give you: in the name of Jesus Christ the Nazorean,
(rise and) walk."
Then Peter took him by the right hand and
raised him up, and immediately his feet and ankles grew strong.
He leaped up, stood, and walked around, and
went into the temple with them, walking and jumping and praising God.
When all the people saw him walking and
they recognized him as the one who used to sit
begging at the Beautiful Gate of the temple, and they were filled with
amazement and astonishment at what had happened to him.
As he clung to Peter and John, all the people
hurried in amazement toward them in the portico called "Solomon's
When Peter saw this, he addressed the people,
"You Israelites, why are you amazed at this, and why do you look so
intently at us as if we had made him walk by our own power or piety?
The God of Abraham, (the God) of Isaac, and
(the God) of Jacob, the God of our ancestors, has glorified 4
his servant Jesus whom you handed over and denied in Pilate's presence, when he
had decided to release him.
You denied the Holy and Righteous One 5
and asked that a murderer be released to you.
6 The author of life you put to death, but God
raised him from the dead; of this we are witnesses.
And by faith in his name, this man, whom you
see and know, his name has made strong, and the faith that comes through it has
given him this perfect health, in the presence of all of you.
Now I know, brothers, that you acted out of
ignorance, 7 just as your leaders did;
but God has thus brought to fulfillment what he
had announced beforehand through the mouth of all the prophets, 8
that his Messiah would suffer.
Repent, therefore, and be converted, that your
sins may be wiped away,
and that the Lord may grant you times of
refreshment and send you the Messiah already appointed for you, Jesus, 9
whom heaven must receive until the times of
universal restoration 10 of which God spoke through the
mouth of his holy prophets from of old.
For Moses said: 11 'A
prophet like me will the Lord, your God, raise up for you from among your own
kinsmen; to him you shall listen in all that he may say to you.
Everyone who does not listen to that prophet
will be cut off from the people.'
Moreover, all the prophets who spoke, from
Samuel and those afterwards, also announced these days.
You are the children of the prophets and of the
covenant that God made with your ancestors when he said to Abraham, 'In your
offspring all the families of the earth shall be blessed.'
For you first, God raised up his servant and
sent him to bless you by turning each of you from your evil ways."
[⇒ 3:1-⇒ 4:31] This
section presents a series of related events: the dramatic cure of a lame beggar
(⇒ Acts 3:1-10) produces a large audience for the
kerygmatic discourse of Peter (⇒ Acts 3:11-26). The
Sadducees, taking exception to the doctrine of resurrection, have Peter, John,
and apparently the beggar as well, arrested (⇒ Acts
4:1-4) and brought to trial before the Sanhedrin. The issue concerns
the authority by which Peter and John publicly teach religious doctrine in the
temple (⇒ Acts 4:5-7). Peter replies with a brief
summary of the kerygma, implying that his authority is prophetic
(⇒ Acts 4:8-12). The court warns the apostles to
abandon their practice of invoking prophetic authority in the name of Jesus
(⇒ Acts 4:13-18). When Peter and John reply that the
prophetic role cannot be abandoned to satisfy human objections, the court
nevertheless releases them, afraid to do otherwise since the beggar, lame from
birth and over forty years old, is a well-known figure in Jerusalem and the
facts of his cure are common property (⇒ Acts
4:19-22). The narrative concludes with a prayer of the Christian
community imploring divine aid against threats of persecution
(⇒ Acts 4:23-31).
2  For the three o'clock hour of
prayer: literally, "at the ninth hour of prayer." With the day
beginning at 6 A.M., the ninth hour would be 3 P.M.
3 [6-10] The miracle has a dramatic
cast; it symbolizes the saving power of Christ and leads the beggar to enter
the temple, where he hears Peter's proclamation of salvation through Jesus.
4  Has glorified: through the
resurrection and ascension of Jesus, God reversed the judgment against him on
the occasion of his trial. Servant: the Greek word can also be rendered as
"son" or even "child" here and also in
⇒ Acts 3:26; ⇒ 4:25
(applied to David); ⇒ Acts 4:27; and
⇒ Acts 4:30. Scholars are of the opinion, however,
that the original concept reflected in the words identified Jesus with the
suffering Servant of the Lord of ⇒ Isaiah
5  The Holy and Righteous One: so
designating Jesus emphasizes his special relationship to the Father (see
⇒ Luke 1:35; ⇒ 4:34) and
emphasizes his sinlessness and religious dignity that are placed in sharp
contrast with the guilt of those who rejected him in favor of Barabbas.
6  The author of life: other
possible translations of the Greek title are "leader of life" or
"pioneer of life." The title clearly points to Jesus as the source
and originator of salvation.
7  Ignorance: a Lucan motif,
explaining away the actions not only of the people but also of their leaders in
crucifying Jesus. On this basis the presbyters in Acts could continue to appeal
to the Jews in Jerusalem to believe in Jesus, even while affirming their
involvement in his death because they were unaware of his messianic dignity.
See also ⇒ Acts 13:27 and ⇒ Luke
8  Through the mouth of all the
prophets: Christian prophetic insight into the Old Testament saw the
crucifixion and death of Jesus as the main import of messianic prophecy. The
Jews themselves did not anticipate a suffering Messiah; they usually understood
the Servant Song in ⇒ Isaiah 52:13-⇒ 53:12
to signify their own suffering as a people. In his typical fashion (cf
⇒ Luke 18:31; ⇒ 24:25,
⇒ 27, ⇒ 44), Luke does
not specify the particular Old Testament prophecies that were fulfilled by
Jesus. See also the note on ⇒ Luke 24:26.
9  The Lord . . . and send you
the Messiah already appointed for you, Jesus: an allusion to the parousia or
second coming of Christ, judged to be imminent in the apostolic age. This
reference to its nearness is the only explicit one in Acts. Some scholars
believe that this verse preserves a very early christology, in which the title "Messiah"
(Greek "Christ") is applied to him as of his parousia, his second
coming (contrast ⇒ Acts 2:36). This view of a future
messiahship of Jesus is not found elsewhere in the New Testament.
10  The times of universal
restoration: like "the times of refreshment" (⇒ Acts
3:20), an apocalyptic designation of the messianic age, fitting in
with the christology of ⇒ Acts 3:20 that associates
the messiahship of Jesus with his future coming.
11  A loose citation of
⇒ Deut 18:15, which teaches that the Israelites are
to learn the will of Yahweh from no one but their prophets. At the time of
Jesus, some Jews expected a unique prophet to come in fulfillment of this text.
Early Christianity applied this tradition and text to Jesus and used them
especially in defense of the divergence of Christian teaching from traditional
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