For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Romans 15:4



 A Bible Study - Commentary by Jim Melough

Copyright 2000 James Melough

3:1.  “Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

Their going into the temple, obviously to pray, at the Jewish hour of prayer, reminds us that until AD 70, when the temple was destroyed, and Jewish autonomy brought to an end, there was one order for believing Jews, and another for believing Gentiles.  The Jewish believers continued to observe the Levitical ritual, because the millennial kingdom was still being offered, and Scripture makes it clear that in that coming glorious age the Levitical ritual will be reinstated, see, e.g., Ez 40-48.  It is a mistake to believe that all that was done in the apostolic age is the normal order for the whole Church age.

3:2.  “And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;”

Many have drawn attention to the fact that this lame man is a picture of the nation of Israel, his inability to walk being simply a figure of Israel’s spiritual state.  She too was unable to “walk” spiritually before God, and the fact that his condition went back to his birth, declares that Israel’s state was of similar duration.  His daily presence at the gate of the temple points also to Israel’s spiritual condition.  Her days too were spent in occupation with the things of the law, of which the temple was the center.  His lying “at the gate” adds another brush stroke to the spiritual picture.  As he apparently never got beyond the gate, neither did the nation of which he is a type.  For all her attempts at law-keeping, Israel as a nation still remained separated from God: she lacked the faith which alone enables a man to enter in through the “Beautiful gate” (the gate of life).  His destitute state is an equally apt picture of Israel’s spiritual poverty.

The emphasis upon its being the ninth hour has also significance, for nine is 3 x 3, the number of resurrection.  The healing of the man is a picture of the spiritual resurrection Israel might have had as a nation had she exercised the lame man’s faith.  Sadly, she lacked that faith, so that fulfillment of the type awaits another day, almost upon us, when another generation of that same nation will trust in Christ, and enter into the enjoyment of her long promised millennial blessings.

It is of further significance that when this man was healed he was over forty years old, see 4:22, and forty is the number of testing.  This was Israel’s testing time.  She could, through faith, have enjoyed the spiritual experience portrayed in the revival of the impotent man, but her blind eyes would see no further than the literal miracle, nor will similarly blind eyes today discern any significance beyond the literal in any part of Scripture.

His healing should surely have reminded them, as it has so many others, of what was written in their own Scriptures, “Then shall the lame man leap as an hart....” (Isa 35:6).

The immediate, and complete healing of the man refutes the spurious claims of those professing to possess the gift of healing today.  That gift was for the apostolic age only.  Not one such reported instantaneous and complete healing has ever been verified today, in spite of all the false claims to the contrary.

3:3.  “Who seeing Peter and John about to go into the temple asked an alms.”

Had not his consciousness of need prompted the man to ask an alms, there would have been no communication between him and God’s servants, and therefore no healing.  So must it be with Israel before she can be blessed.  She must be made first to see her need.  And so is it with every man.  There can be no salvation until there is confession of need.

3:4.  “And Peter, fastening his eyes upon him with John said, Look on us.”

Having secured the attention of Peter and John, through the confession of need (expressed in his request for alms), the power of God is immediately available to bring this poor beggar blessing greater than he had ever imagined possible.  And so is it with every man willing to acknowledge his need by confessing himself a sinner.

Their command, “Look on us,” calls to mind the experience of the serpent-bitten Israelites in the desert.  They too were simply bidden to look - on the uplifted brazen serpent (figure of Christ made sin for us, and lifted up on the cross), and their healing was immediate.  The look of faith that sees in a crucified Christ the Substitute Who has died in my place for my sins, is all that is needed to bring God’s pardon, and gift of eternal life.   Not that there was any healing power in them, except in so far as they were simply God’s instruments.  There is no power in the evangelist to save.  The power lies in the gospel he preaches, as it is written, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth....” (Ro 1:16).

3:5.  “And he gave heed unto them, expecting to receive something of them.”

It is clear that his expectation didn’t rise higher than the hope that he might receive the gift of a coin.  Like many another before and after him, his primary concern was with his immediate need of the necessities of life.  He had possibly become so accustomed to begging that the lameness which necessitated such a life style, was rarely thought of.  So is it generally.  The cares of life occupy all the attention, to the exclusion of any consideration of the spiritual malady which has produced the conditions under which men must live here on earth.  But only when man is led to see that sin is the root of all his trouble, is there any hope of his being saved.

3:6.  “Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.”

We should note, that as almost invariably in Scripture, the normal order relative to the worth of silver and gold is reversed: silver, the metal of lesser value, precedes gold - and not without reason.  Silver is the Biblical symbol of redemption; gold, of glory.  There can be no glory until sinners first receive redemption through faith in the Lord Jesus Christ.  Even in Peter’s declaration of his own literal state, his language preserves the spiritual truth: he could as little bestow the spiritual equivalent as he could the literal wealth: he was only God’s instrument.

It is instructive to note his description of the One Who alone can meet this man’s need.  First he emphasizes the importance of the name, reminding us of the importance God attaches to that name.  Long before His birth, the prophet was bidden to write, “His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isa 9:6).  Just prior to His birth, Mary’s husband Joseph was commanded, “Thou shalt call his name JESUS (Savior): for he shall save his people from their sins” (Mt 1:21).  And Peter, being questioned by the Sanhedrin in regard to this very miracle, declared, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Ac 4:12).

Next, he used the Lord’s human name Jesus (Savior), to tell the man that the Jesus Whom Israel had rejected, was the One through Whose name he was about to be healed, not only of his lameness, but also of his sins (for there is no doubt that the man was healed of both).

But he hastened to add the Lord’s title, Christ (the anointed).  The Jesus Whom Israel had rejected was more than they had imagined, i.e., just the son of Joseph the carpenter.  He was the Son of God, the Anointed One, Israel’s Messiah, earth’s King.

“... of Nazareth.”  Nazareth means a branch: preservation, meanings which should have evoked in the minds of the Jews to whom the Lord presented Himself, memories of what was written in their own Scriptures, for there are no less than six references to the Messiah under the figure of a branch, see comments on 2:22.

If believers today can see so clearly the significance of Nazareth as the city with which the Lord is so frequently associated, then there was no excuse, except wilful blindness, for the Jews to fail to discern that significance.  He of Whom Nathanael disparagingly asked, “Can there any good thing come out of Nazareth?” (Jn 1:46), was none other than “the man whose name is The BRANCH,” the One apart from Whom there is no “preservation” for men.

“... rise up and walk.”  Peter had no power to give such a command save only as the man had faith to believe in the name of the Lord Jesus Christ.  Nor is there any other way to be saved.  The Philippian jailor, crying out “Sirs, what must I do to be saved?” was commanded, “Believe on the Lord Jesus Christ....” (Ac 16:30-31).

3:7.  “And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.”

Peter’s helping the man to his feet may not be taken to imply power on the part of the evangelist to save anyone.  The spiritual equivalent of that helping hand is the use of Scripture and prayer to help the convicted, struggling sinner put his faith in Christ.

The immediate healing belies the teaching that one can grow into salvation.  The struggle to come from the moment of conviction to the new birth may take a long time with some, a relatively short one with others, but the new birth itself doesn’t occur until the man puts his trust in Christ - and that takes but an instant.  There is no such thing as becoming a believer gradually, in spite of what some teach to the contrary.  No such conversions are to be found in Scripture.

The fact that “immediately his feet and ankle bones received strength” assures us that faith in Christ brings to every believer the power to walk as becomes his new state.  Salvation is not dependent on our ability to maintain a certain standard of perfection in our daily living.  Jesus Christ has assumed the responsibility of bringing every believer safe to heaven, so that we can rejoice in what Jude has written, “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever.  Amen” (Jude 24-25).

3:8.  “And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.”

This leaping is in dramatic contrast with his former state, and serves to demonstrate the difference between the new life in Christ, and the believer’s former state. The new life is as described by the Lord Jesus Christ when He said, “I am come that they might have life, and that they might have it more abundantly” (Jn 10:10).

Its being said also that he “stood,” speaks of the believer’s new standing.  Each born again man stands on the secure foundation of Christ’s perfectly completed work.

“... and walked.”  This is something he had never done before.  The believer too has been raised up with Christ to do something he has never done before: to walk in newness of life (Ro 6:4).

“... and entered with them into the temple.”  Every word continues to point to the difference between the man’s former and present state.  He walked into that temple at the gate of which he had lain for so many years as a helpless beggar -  and he entered as a worshiper!  So is it with every believer.  He too may have lain figuratively “at the gate of the temple,” begging.  The life of many a moral, but unconverted man centers around his “church.”  Busied with religious activities and good works, he is as one hoping by these things to win from the hand of God access to heaven. Only when he is born again does he discover that his faith has not only saved him from hell, and fitted him for heaven: it has made him a priest whose privilege it is to “enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, his flesh” (Heb 10:19-20).

“... walking ... leaping ... praising God.”  All of this points to the activity of the new life.  His continuing to walk points to a consistent walk or manner of life: leaping points to the quality of the new life: it is abundant; and his praising God is what ought to be the normal response of every redeemed heart for God’s “unspeakable gift.”

Nor should we overlook that he walked into the temple with new companions, Peter and John.  He who professes to be a believer, but who continues to enjoy the companionship of the unconverted, makes his life a contradiction of his profession.  One of the marks of a genuine conversion is that the convert loves those who also belong to Christ, see e.g., (Jn 13:34-35; 1 Jn 3:14).

Their going into the temple continues to remind us that this was still a Jewish age in which the Levitical ritual was legitimate for Jewish believers, for the simple reason that the millennial kingdom was still being offered to Israel, and in the Millennium the temple worship will be restored.

3:9.  “And all the people saw him walking and praising God:”

This speaks of testimony, and demonstrates the folly of refusing to testify of God’s saving grace, to all who cross our path.  No man can truly understand what blessings are involved in conversion, without wanting to tell others how they too may be saved from hell, and fitted for heaven.

3:10.  “And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.”

The people witnessed a dramatic change, both physical and spiritual, in that man’s state.  A question we might well ask ourselves is whether those who knew us prior to conversion, see anything in us that is now different.

3:11.  “And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.”

His holding Peter and John points to the fervency of the love that should unite believers.  He was unwilling to be parted from those whose faith he now shared.  Such love marked the early apostolic Church, but sadly it was of brief duration.

Its being recorded that he and Peter and John were in that part of the temple called Solomon’s porch, has also something to teach us, for Solomon means peaceableness.  All who know Christ as Savior stand metaphorically in the same place: they have a peace “which passeth all understanding” (Php 4:7), a peace that the world can neither give nor take away.

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?”

Peter’s addressing them as “men of Israel” continues to emphasize that it was a Jewish age in which the millennial kingdom was being offered; and his disclaiming any credit for the miracle reminds us that this is to be the attitude of every servant of God: the servant is simply the instrument: all the power is with God, and He is to be given the glory.

A word of caution may perhaps be in order here.  Peter’s disclaiming holiness on his part is not to be construed as teaching that God will use any man regardless of his state, as His instrument.  He won’t.  Scripture makes it very clear that God requires holiness in His people; as it also makes clear that power is diminished in proportion as the indwelling Holy Spirit is quenched or grieved.

3:13.  “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.”

Peter is quick to identify himself with his Jewish audience, and to make sure that the Lord Jesus Christ is given all the glory for this miracle.  But he doesn’t hesitate to make them aware of their guilt in regard to that same Christ: it was they, who in spite of Pilate’s desire to free Him, demanded His death.  However much some would attempt to exonerate the Jews from blame relative to the Lord’s death, God puts the blame squarely where it belongs.  The Jews were responsible.

3:14.  “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;”

He emphasizes the enormity of their sin by contrasting the nature of the One they had rejected with that of the one they had chosen.  They had chosen a murderer rather than the One Who was Holy and Just (righteous), and it is to be noted that Satan is characterized as a murderer, “He was a murderer from the beginning” (Jn 8:44).  The truth taught throughout Scripture is that he who rejects Christ as Savior and Lord, chooses Satan as his master.

3:15.  “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.”  

In rejecting Christ, they were choosing death, as is every man who rejects Him.

Central to the gospel is the fact of Christ’s resurrection, which Peter here emphasizes, declaring himself and John to be witnesses of that very event, for the truth is that if Christ has not been raised there is no hope for any man.  Regarding this, Paul declares in 1 Co 15:14-15, “And if Christ be not risen, then is our preaching vain, and your faith is also vain.  Yea, and we are found false witnesses of God....”

The evidence of Christ’s resurrection stood before them in the form of this once impotent man.  A dead Christ could not have performed such a miracle; and as he goes on to declare, it was the power of a living Savior which had made the man whole.

3:16.  “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.”

No name has such power as that of Jesus.  Isaiah declared, “His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Is 9:6); and in Mt 1:21 the angel commanded Joseph, “Thou shalt call his name JESUS: for he shall save his people from their sins.”  But to remind us that He Who was Jesus was also God, we read in Mt 1:23, “They shall call his name Emmanuel, which being interpreted is, God with us.”  What is of crucial importance, however, to men condemned by sin, is the power in that name to deliver them, that assurance coming from the lips of Peter, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Ac  4:12).

Above and beyond the physical healing which was evident to the whole multitude, was the spiritual healing which natural eyes could not discern.  The man’s “perfect soundness” included that of his soul and spirit, as well as his body.  The same faith that brought “perfect soundness” to that impotent man long ago, brings the same healing to believing men and women today, the healing of the body awaiting that day of the Rapture when He “Shall change our vile body, that it may be fashioned like unto his glorious body....” (Php 3:21).

3:17.  “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.”

The prophets had foretold two comings of the Messiah, one in humility, as God’s Lamb to die and make atonement for sin; the other in power and glory, as the Lion of Judah, to establish His kingdom and reign for 1,000 years.  Israel had concentrated on the latter to the exclusion of the former, so much so that when He came as God’s Lamb, they failing to recognize Him, crucified Him; but God, gracious and patient, was willing to count that act one of ignorance; and in unfathomable mercy implored them now to believe and trust Him as Savior, so that their sins might be forgiven, and they thus enabled to enter into the kingdom, the first thousand years to be spent on the millennial earth, to be followed by eternity in the new heaven and earth (Re 21:1).

God’s willingness to count their murder of Christ an act of ignorance, is foreshadowed in the OT in connection with the cities of refuge, see Numbers 35.  When a man had accidentally (in ignorance) killed another, he could run into one of the cities of refuge, and as long as he stayed within its boundary, could remain there in safety until the death of the high priest, at which time he was to return to his own city.  To go beyond the city boundary before the death of the high priest, however, rendered his life forfeit at the hand of the avenger of blood.

Many have seen in this a symbolic picture of Israel’s experience.  Israel is the manslayer: Christ, the Victim; and as God says here in 3:17, they did it in ignorance.  But now through the preaching of the gospel they were to learn that He had died as their High Priest, and through faith in Him, they could begin the journey home to their own city, heaven.  The manslayer in a city of refuge, however, might refuse to return to his own city upon hearing of the death of the high priest, thus making it as though the high priest hadn’t died, so that he, the manslayer, then became guilty of wilful disobedience.

An Israel, refusing to believe the gospel, made it as though Christ, the High Priest hadn’t died, and the result was that when they left the “city of refuge” (left earth and went out into eternity) they were in the same position spiritually as was the manslayer who left the city of refuge before the death of the high priest: both must die, the one, at the hand of the avenger of blood; the other, at the hand of an angry God Whose mercy had been spurned.

The preaching of the gospel to Israel up until AD 70, was the equivalent of the announcement in the cities of refuge of the death of the high priest.  But sadly, Israel sealed her doom by refusing to believe, so that as far as she was concerned, it was as though Christ hadn’t died; and the result was that when she was driven out of her land (her city of refuge) in AD 70, she died as a nation; and when the unbelieving members of that rebellious nation come to the end of their lives and have to leave this “city of refuge” (earth), they go out to eternal death, as do all who refuse to trust in the Lord Jesus Christ as Savior.

3:18.  “But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.”

As noted above, the Lord’s sufferings and death were clearly foretold by the prophets, so that Israel ought to have recognized Him as her Messiah.  Christ, in His birth, life, death, and resurrection fulfilled what the prophets had written.

3:19.  “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;”

The necessity of repentance is a truth largely ignored by the preachers of the spurious gospel that is so popular today.  Briefly stated, to repent is to have such a change of heart that it produces a changed life.  It implies the forsaking of sin.  The popular “gospel” preached today, however, so far from calling for repentance, makes conversion largely an intellectual matter in which the “convert” simply gives assent to a set of facts relative to Christ, but doesn’t have to drastically alter his lifestyle.  Scripture, however, makes it very clear that a changed life is to be the evidence of a changed state, see e.g., Jas 2:14-26.

To be converted is simply to be turned around.  Having once walked on the “broad way” that leads to hell and the lake of fire, the believer walks on the “narrow way” that leads to heaven.

The KJ rendering is ambiguous here, seeming to indicate that the sins will not be blotted out until the “the times of refreshing shall come.”  A believer’s sins - past, present, and future - are all forgiven the moment he trusts in Christ.  And while the application here is certainly individual, the context makes it clear that Peter is speaking primarily of the nation.  The “times of refreshing” are generally understood as being the Millennium.  Literally what this verse is saying is that Israel’s repentance as a nation would bring the millennial kingdom with all its blessings, the Millennium being “the times of refreshing.”

3:20.  “And he shall send Jesus Christ, which before was preached unto you:”

The national repentance and conversion which would bring them the millennial kingdom would of course bring them also their Messiah, but Peter reminded them that Jesus Whom they had crucified was their Messiah.  “... which before was preached unto you” refers to the preaching of the OT prophets.

3:21.  “Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”

“The times of restitution of all things” is generally understood to refer, not to the Millennium, but to the eternal state when there will be a new heaven and a new earth; and the fact that heaven is to be Christ’s dwelling place until then, confirms, that contrary to what many believe, the Lord Jesus Christ (and we with Him) will rule over the millennial earth from the heavenly Jerusalem, not the earthly city in Palestine.  And Peter continues to emphasize that all of this has been declared by the OT prophets.

3:22.  “For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.”

The quotation is from De 18:15,18-19, and while clearly it is impossible go into details here concerning the resemblance between Moses and the Lord, we might note a few points of similarity.  The birth of each was associated with the sentence of death pronounced by the ruler of his day.  Pharaoh decreed the death of all Hebrew male children; Herod did likewise regarding those born in Bethlehem and the surrounding district.

Each was a secondborn, see Ho 11:1; Ex 4:22; Mt 2:15; and as has been noted in other studies, the firstborn (representative of the old nature) is always rejected in Scripture, while the secondborn (representative of the new nature) is always made the channel of blessing.  Israel was God’s firstborn, Ex 4:22, and was rejected, so that as to His human birth, the Lord was God’s secondborn, the Channel of blessing to all men.  As a resurrected Man, however, He is “the firstborn from the dead” (Col 1:18), “... the firstborn among many brethren” (Ro 8:29), the first to rise from the dead never to die again.

Exceptional beauty is attributed to each, see Ac 7:20; Ps 45:2; Ca 5:10-16, etc.

Each was ordained to be the deliverer of Israel, but following his rejection by that nation, each went to the Gentiles and received a Gentile bride.

Moses returned and delivered Israel.  So will Christ.

Plagues preceded Moses’ deliverance of Israel.  The terrible Tribulation judgments will precede Christ’s deliverance of that same nation.

3:23.  “And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.”

Those who rejected the words of Moses perished; and those who reject the One Who is the living Word will also most certainly perish.  It is interesting to note the emphasis the Lord laid upon the words of Moses, see the words of Abraham to the rich man in hell, “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead” (Lk 16:31).  Israel became the striking demonstration of this truth, for she refused to believe the gospel even in the face of incontrovertible evidence that the Lord had risen from the dead.

3:24.  “Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.”

They were being reminded that what Peter and the others preached was nothing less than what had been declared by their own prophets. They had no excuse for refusing to believe on Christ.

3:25.  “Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.”

Everything continues to point to the truth that in the beginning of the apostolic age God was dealing exclusively with Israel; for having shown them that what he preached was only what the prophets had also preached, Peter proceeded to emphasize the link that bound the nation to the words of the prophets.  It was they (Israel) who were addressed by the prophets, and it was Israel that God through Abraham had brought into a covenant relationship with Himself.

The blessings enumerated in the covenant, and reiterated by the prophets, were all to come through Abraham’s “seed”; but as is made clear in Ga 3:16, that “Seed” is Christ, the Jesus Whom they had rejected and crucified, but Whom God had raised up from the dead.

God’s choice of Israel first, however, didn’t exclude the Gentiles from blessing.  The prophets had repeatedly foretold the blessing of the Gentiles, but it was God’s intention that Israel should be the channel through which that blessing would flow out to the Gentiles, and Israel’s disobedience cannot frustrate that purpose.  In a soon-coming day (the Tribulation) it will be from converted Jewish lips that the whole world will hear again the gospel of the kingdom, and believing response to that gospel will result in multitudes of Jews and Gentiles passing out from Tribulation judgments into millennial blessing.

As noted already, all of this could have been two thousand years ago.  It was Jewish unbelief alone that has caused it to be postponed, as it will be Jewish belief that will bring fulfillment, still future, though surely not far off.

3:26.  “Unto 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 confirms what we have noted already.  In the beginning of the apostolic age, Israel alone was offered the kingdom first, so that she might then be the means of leading others into its blessings.  But it is emphasized that there could have been blessing for neither Israel nor the Gentiles apart from the death and resurrection of Christ, for the simple reason that the one people as much as the other needed to have their sins put away, and apart from the death and resurrection of Christ, remission of sin was impossible.  Sin carries with it the sentence of death.  Man’s life has been forfeited through sin.  At Calvary, the man Christ Jesus, yielded up that life on man’s behalf.  He who believes that truth, is counted by God as having died in Christ.  But while Christ’s death brings remission of the believer’s sins: His resurrection brings the assurance of eternal blessing; and God here uses Peter to emphasize, that apart from the remission of sin there can be no blessing.  For Israel, as for all men, repentance and conversion must precede blessing.

[Acts 4]



     Scripture portions taken from the Holy Bible, King James Version
© 2000-2005 James Melough