Acts 3: 11-26 ~ Repentance

Attached to the original temple of Solomon was "the porch of judgement" where King Solomon had constructed a large hall 50 cubits long and 30 cubits wide because of the enormous porch in front. Originally there was cedar from floor to ceiling. This was the hall of judgement where the king would make judgements and exercise justice.

The "porch" or "portico" was located on the east side of the outer court of the New Testament temple of Herod, and it rested on a massive Herodian retaining wall (which incidently can still be seen in part at the present Temple wall area). The wall that supported it was 400 cubits high resting in the valley below and made of marvelous stones.

According to Josephus this was the area of the original temple that survived and was still standing in Jesus' day probably because of its immense size and beauty the Chaldeans left it standing. Its immenseness presented a marvelous appearance. Josephus says, "Its fineness, to such as had not seen it, was incredible; and to such as had seen it was greatly amazing."

It was in these cloisters that the Levites resided and it was here that the doctors of the law met to hear and answer questions.

The porch of Solomon was no doubt a special place for Jesus. It was here that Jesus was seen often, speaking and teaching the people or just walking, as in John 10 during the festival of "lamps" or chanukkah, which commemorates the re-dedication of the temple and of God to His people. Later, after His death his disciples gathered here often.

Acts 3:11-26

11 The man threw his arms around Peter and John, ecstatic. All the people ran up to where they were at Solomon's Porch to see it for themselves.

12-16) When Peter saw he had a congregation, he addressed the people:
"Oh, Israelites, why does this take you by such complete surprise, and why stare at us as if our power or piety made him walk? The God of Abraham and Isaac and Jacob, the God of our ancestors, has glorified his Son Jesus. The very One that Pilate called innocent, you repudiated. You repudiated the Holy One, the Just One, and asked for a murderer in his place. You no sooner killed the Author of Life than God raised him from the dead—and we're the witnesses. Faith in Jesus' name put this man, whose condition you know so well, on his feet—yes, faith and nothing but faith put this man healed and whole right before your eyes.

17-18) "And now, friends, I know you had no idea what you were doing when you killed Jesus, and neither did your leaders. But God, who through the preaching of all the prophets had said all along that his Messiah would be killed, knew exactly what you were doing and used it to fulfill his plans.

19-23) "Now it's time to change your ways! Turn to face God so he can wipe away your sins, pour out showers of blessing to refresh you, and send you the Messiah he prepared for you, namely, Jesus. For the time being he must remain out of sight in heaven until everything is restored to order again just the way God, through the preaching of his holy prophets of old, said it would be. Moses, for instance, said, 'Your God will raise up for you a prophet just like me from your family. Listen to every word he speaks to you. Every last living soul who refuses to listen to that prophet will be wiped out from the people.'

24-26) "All the prophets from Samuel on down said the same thing, said most emphatically that these days would come. These prophets, along with the covenant God made with your ancestors, are your family tree. God's covenant-word to Abraham provides the text: 'By your offspring all the families of the earth will be blessed.' But you are first in line: God, having raised up his Son, sent him to bless you as you turn, one by one, from your evil ways."

Peter's Speech in Solomon's Porch
We moderns have relegated the word repent to a message on a sandwich board worn by some bearded cartoon figure. We chuckle at him in his lonely crusade to convince people that the end is near. We are about as ready to listen to such a message as was the temple crowd that gathered in amazement after the healing of the crippled beggar. Yet Peter does not hesitate to tell them--and us--that they should repent, and why.The Setting (3:11)

After the prayer service in the court of Israel, the apostles, with the beggar clinging to them, return through the Nicanor gate into the court of the Gentiles. All the people rush to see them, gathering at Solomon's colonnade, a many-pillared, three-aisled portico that ran the length of the eastern boundary of the court of Gentiles. The people are astonished, and their amazement is mingled with fear (compare 3:10, 12; 13:41; Is 52:13; 1 Km 4:13 Sym).The Miracle's Source (3:12-16)

Peter seizes the moment and asks the people about their amazement (NIV has surprise, which may be too weak) and their staring (see comment at 3:4). If they think the miracle was produced by power resident in the apostles or by godliness--the superior practice of the duty one owes to God (compare 10:2)--they are mistaken.

Peter prepares the way for his Deuteronomy and Genesis quotes by declaring that the God of Abraham, Isaac and Jacob (compare Ex 3:6, 15) has in this healing glorified his servant Jesus. The title servant is an allusion to Messiah as the servant of the Lord featured in the servant songs of Isaiah. In particular it points to Messiah's suffering servant role in Isaiah 53. Boldly Peter alleges that the people handed [Jesus] over (compare Lk 9:44; 18:32; 22:21-22; 23:25; NIV adds to be killed) and disowned him by rejecting Pilate's judgment that he was innocent (Lk 23:13-25). Disowning the Holy and Righteous One, they asked that a murderer be released to them.

With a striking phrase, Peter asserts that "the crown prince" (NIV says author) of life has been deprived of life. Life in Luke can be a synonym for salvation (Acts 5:20; 11:18; 13:46, 48).
Today we are so jaded by constant exposure to violence through the news media that in our entertainment we demand ever more grisly acts of violence. Can we still be shocked by this "greatest crime in human history" (Barclay 1976:33) which Peter lays before his listeners? We must be, for only then will we be able to receive that great good news that Peter immediately declares: God raised him from the dead. We are witnesses of this (compare 1:22; 2:32; 4:10; 10:40-41; 13:30-31).

By faith (both the apostles' and the beggar's--compare 14:8-10) in the name of Jesus (that is, Jesus himself present in his resurrection power; compare 1 Kings 8:27-30), this man . . . was made strong. Literally, the Greek says, "Based on faith in his name this one . . . his name strengthened." "Faith is the manner and Jesus' name is the cause of the man's restoration" (Kistemaker 1990:130). In the end all is from Jesus, for faith is present not only as a human activity (faith in the name of Jesus) but also as a divine gift (faith . . . through him). And today the economy is the same. There is no room for relying on manipulative, magical technique. All Jesus asks us to bring is humble dependence lived out in prayer and faith (Jas 5:14).The Call to Repentance (3:17-26)

Peter's transition from indictment to call to repentance is the empathic yet searching assertion that his compatriots (brothers) killed the Messiah in ignorance. They failed to recognize Jesus' true identity, though it should have been evident from his words and actions. This does not mitigate their guilt; rather, it makes their predicament all the worse (see Lk 23:34; Acts 13:27; see God's provision for sins of ignorance, Num 15:22-31).
Yet not even this ghastly mistake was outside God's plan, foretold through all the prophets (Lk 24:25-27, 46-47; Acts 2:23; 8:35; 13:27-29; 17:2-3; 26:22-23). The theme of Messiah's suffering can be traced through four of the five major prophets and one minor prophet (Is 53; Jer 11:19; Dan 9:26; Zech 13:7).

Peter commands the crowd to repent, renounce the sinful lives that led to Jesus' death, and turn (NIV adds to God) so that . . . sins may be wiped out (compare Ps 51:1, 9; Is 43:25) and times of refreshing may come from the presence of the Lord--that is, God the Father. Here is the immediate relief that the people can expect, since salvation is now accomplished and they are living in the last days (Lk 4:18-21; Acts 2:17-21, 38). But there is more. God will send to them the Christ, who has been appointed for them, at the end, when he restores all things (compare 2 Pet 3:13).

What positive motivations for repentance! Our slate has been wiped clean. Our parched lives are refreshed in the present by seasons of the Spirit's outpouring. Our future perfection is beyond imagination.
Peter now places his call to repentance in "promise-and-fulfillment" as well as eschatological perspective. Moses prophesied that God would raise up a prophet like himself, whom the people would be responsible to hear and obey (Lev 23:29; Deut 18:15-16, 19). If they didn't, they would forfeit their right to be part of the people of God. All the prophets from Samuel onward "proclaimed" these days, the days of fulfillment and of decision. Will Peter's hearers heed Jesus, the prophet like Moses, as he speaks his message through his apostles--"Repent . . . and turn to God" (Lk 24:47; Acts 2:38; 3:19)?

Today this message is vital to the eternal destiny of not only ethnic children of Abraham, the Jews, but also that largest of hidden people groups, nominal Christians. If 75-80 percent of the world's Christians are Christian in name only, then one billion people need to be awakened out of their "smug assurance of salvation by biological birthright" (Kingsmore 1990:446; Willimon 1988:48).

Peter concludes with an encouraging appeal to the Jewish audience's place in salvation history. As "sons" of the prophets and of the covenant (NIV translates hyioi as heirs), they stand in line with those who received covenant promises of salvation blessings (compare Lk 1:72). In a text form closer to the Hebrew original than to the LXX, Luke gives us the foundational covenant promise: Through your offspring (literally "your seed") all peoples on earth (literally "families of the land") will be blessed (Acts 3:25/Gen 22:18). Understood literally and concretely, the "seed" is one person, the Messiah (compare Gal 3:16).

Peter's audience already received the promised salvation blessings in anticipation, when God sent his servant Jesus (compare Acts 3:13) for his earthly ministry. Now, in the preaching of the gospel and its reception through repentance, Jesus blesses his people by turning each away from [his] wicked ways (compare 26:23).
Too often today these salvation blessings are treated as cheap grace. Many claim to be Christians, yet their lives are not markedly different from the lives of others. Divorce rates do not vary greatly between professing Christians and the general population. Peter lets us know in clear terms that salvation is not simply a matter of wiping away sin (3:19) but also a matter of righteousness (3:26; 26:20).