Chapter 3
Chap. 3:1-11—Looking for opportunities to share their faith in Christ, “Peter and John went up together into the temple at the hour of prayer” when many people would be there. Their attention was directed to a “lame” man who begged at the gate. He was there “daily,” and therefore, well known to all who frequented the temple. This poor man is a picture of the moral and spiritual condition of the nation at that time. Israel had its beautiful religious ceremonies and elaborate rituals under the legal covenant (of which the temple was the center) that signified their favoured relationship with God. But they had fallen out of fellowship with the Lord through sin, and were morally and spiritually far from Him (Matt. 15:88This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. (Matthew 15:8)). The nation had failed to keep the Law, and like the lame man outside the temple, they had no strength to enter into the blessings and privileges that that religion offered.
What the nation needed was the miracle of God’s grace to save and restore them. This is depicted in the healing of the lame man. Peter said to him: “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. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God” (vss. 6-8). This miraculous healing was used to draw attention to the fact that the power of God was present to forgive and restore the guilty nation. Had the man in question been some unknown stranger in Jerusalem, the people could well have written off the incident as being a hoax of the apostles to give false authenticity to their new doctrine. But the apostles could not possibly be accused of deception here—everybody knew the man! He was at the temple gate daily, and that for years! The miracle became a platform for Peter to address the hearts and consciences of the people concerning the nation’s guilt in the death of Christ.
The Diminishing Hours of the Day Depicting the Window of Opportunity for the Nation to Have the Kingdom
It is significant that in giving this account the Spirit of God led Luke to note various times in a 24-hour day. In chapter 2:14, he speaks of “the third hour of the day.” This is nine o'clock in the morning—early in the day. Then, in chapter 3:1, "the ninth hour" is mentioned, which is three o'clock in the afternoon. Then, in chapter 4:3, we read of "eventide," which is dusk. Then, in chapter 5:19, it was "night." This progression of diminishing daylight points figuratively to the fact that the window of opportunity for the nation to repent and be blessed in the kingdom of the Messiah was closing. The day of God’s longsuffering patience with the people was drawing to a close.
The first seven chapters of the book of the Acts reflects this patience with the nation. The Lord’s parable in Luke 13:6-96He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9And if it bear fruit, well: and if not, then after that thou shalt cut it down. (Luke 13:6‑9) makes reference to this time. He spoke of “a certain man” (Himself) having “a fig tree” in his vineyard (Israel) that failed to produce fruit “three years” in a row (the period of the Lord’s ministry on earth up to that time). Consequently, the man gave orders to “the dresser” (the Holy Spirit) to “cut it down.” But the dresser interceded and suggested that they “let it alone this year also,” during which time he would give it special treatment, and then, if there was no fruit on it, he would cut it down. The extra time given to the fig tree answers to the Holy Spirit’s work with the nation through the testimony of the apostles in the first seven chapters of this book.
The period of God’s longsuffering patience with the Jews closed at the end of the 7th chapter with the responsible leaders of the nation formally rejecting Christ and the Holy Spirit in their stoning of Stephen. They refused his word to their consciences and took him out and killed him (chap. 7:54-60). In doing so, they fulfilled another parable of the Lord in Luke 19:11-2711And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16Then came the first, saying, Lord, thy pound hath gained ten pounds. 17And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18And the second came, saying, Lord, thy pound hath gained five pounds. 19And he said likewise to him, Be thou also over five cities. 20And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25(And they said unto him, Lord, he hath ten pounds.) 26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (Luke 19:11‑27). The “citizens” (the Jews) hated the “nobleman” (the Lord) who had departed into “a far country” (heaven) and sent a messenger (Stephen) after him with the message: “We will not have this man to reign over us.” This sealed the nation’s doom in regard to having the kingdom in its power and glory at that time. As the parable indicates, judgment would fall on the Jews and the nation would be destroyed (Luke 19:2727But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (Luke 19:27)). This judgment was carried out by the Romans in A.D. 70. A number of the Lord’s parables reflect this (Matt. 21:33-44; 22:1-1033Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36Again, he sent other servants more than the first: and they did unto them likewise. 37But last of all he sent unto them his son, saying, They will reverence my son. 38But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39And they caught him, and cast him out of the vineyard, and slew him. 40When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. (Matthew 21:33‑44)
1And Jesus answered and spake unto them again by parables, and said, 2The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5But they made light of it, and went their ways, one to his farm, another to his merchandise: 6And the remnant took his servants, and entreated them spitefully, and slew them. 7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. (Matthew 22:1‑10)).
Thus, their national blessings promised by the Prophets would be suspended. From the 8th chapter onward in the book of the Acts, the narrative chronicles the gospel going out to the whole world and many Gentiles being blessed by it and brought into the Church, while unbelieving Israel is left outside (Luke 13:24-3024Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. 25When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: 26Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 28There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30And, behold, there are last which shall be first, and there are first which shall be last. (Luke 13:24‑30)). This does not mean that individuals from the nation of Israel can no longer be saved. There is still “a remnant according to the election of grace” from that nation that is being saved through the call of the gospel (Rom. 11:1-101I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5Even so then at this present time also there is a remnant according to the election of grace. 6And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10Let their eyes be darkened, that they may not see, and bow down their back alway. (Romans 11:1‑10)). Acts 9 shows this in the salvation of Saul of Tarsus, a Jew. All such are brought into the heavenly blessings of the Church (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)). But as far as Israel’s national blessings in the kingdom are concerned, they were all over for the time being.
Peter’s Second Address
Chap. 3:12-26—Peter’s first address in chapter 2 had been predominately to the Jews from other lands (Hellenists) who had come to Jerusalem for the feast of Pentecost. This second address was to those who lived in Jerusalem and in the surrounding area of Judea. These people had firsthand knowledge of the nation’s rejection and crucifixion of Christ. Many of these very ones who heard Peter speak could well have been among the number who cried, “Away with Him” (John 19:1515But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. (John 19:15)); “Let Him be crucified” (Matt. 27:2323And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. (Matthew 27:23)).
The people looked with amazement on the man who had been healed and likewise on the two apostles—thinking that the apostles had done this miracle by some power of their own. Peter recognized it and defused the idea immediately, giving all the glory to “the God of Abraham, and of Isaac, and of Jacob” and “His Servant Jesus” (vs. 13). This is God’s name in connection with His unconditional promises to Israel. Since the offer to Israel to have the kingdom was still being held out to the nation, it was right that Peter should use this name here. It is noteworthy, though, that in keeping with the transitional nature of the book, this is the last time that it is used. In the epistles, where we get Christian truth, He is called, “The God and Father of our Lord Jesus Christ.”
The KJV says, “His Son Jesus,” all through the opening chapters of the book, but the text should read “Servant,” which is in accord with many prophecies concerning the Messiah (Isa. 42:1; 49:5; 52:131Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (Isaiah 42:1)
5And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. (Isaiah 49:5)
13Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. (Isaiah 52:13), etc.). Since at that time the kingdom was still being offered to Israel, it was right that Peter would use the word “Servant” in reference to the Lord. While he had confessed the Lord as “the Son of the living God” and knew Him as such (Matt. 16:1616And Simon Peter answered and said, Thou art the Christ, the Son of the living God. (Matthew 16:16); John 6:6969And we believe and are sure that thou art that Christ, the Son of the living God. (John 6:69)), the subject of the Sonship of Christ was left for John (John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18), etc.) and Paul to teach (Acts 9:2020And straightway he preached Christ in the synagogues, that he is the Son of God. (Acts 9:20)).
The whole story of the nation’s wickedness and guilt is then briefly rehearsed and pressed home to the hearts and consciences of the people by Peter. Their guilt could hardly be denied. He said, “Ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (vss. 14-15). We could accuse Peter of having done the same thing (Matt. 26:69-7569Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70But he denied before them all, saying, I know not what thou sayest. 71And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72And again he denied with an oath, I do not know the man. 73And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. (Matthew 26:69‑75)), but his sin had been repented of, forgiven, and blotted out—and theirs could be too! The great thing that Peter had to announce in his address was that God in mercy, love, and grace had made a way for them to be forgiven! This was good news indeed!
The Fateful Vow Annulled
The people were so sure that the Lord was not the true Messiah of Israel that they vowed to take full responsibility for His execution, saying, “His blood be upon us and our children” (Matt. 27:2525Then answered all the people, and said, His blood be on us, and on our children. (Matthew 27:25)). But in that legal system which they were under, a vow could be disallowed by a responsible party who heard it (Num. 30). There were two conditions: it had to be done on the same day that the vow was made, and the one who disallowed it had to bear the iniquity. This is exactly what happened. On the same day in which the leaders of the nation made their fateful vow, the Lord Jesus made it void, saying, “Father, forgive them; for they know not what they do” (Luke 23:3434Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34)). This turned their presumptuous sin into a sin of ignorance, as Peter says here: “Now, brethren, I wot [know] that through ignorance ye did it, as did also your rulers” (vs. 17). A sin of ignorance could be forgiven in the Jewish religious system with a sacrifice (Lev. 4:13-2113And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty; 14When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. 15And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord: and the bullock shall be killed before the Lord. 16And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation: 17And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the Lord, even before the vail. 18And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. 19And he shall take all his fat from him, and burn it upon the altar. 20And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. 21And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation. (Leviticus 4:13‑21)), but a presumptuous sin could not (Num. 15:29-3129Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. 30But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. 31Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him. (Numbers 15:29‑31)). This meant that the Jews’ national sin of crucifying their Messiah was forgivable, if the people repented and were converted, as Peter goes on to say. However, it also meant that the Lord would have to bear their iniquity—which He did! Isaiah reports: “For the transgression of my people was He stricken” (Isa. 53:88He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (Isaiah 53:8)).
Two Sides to the Messianic Scriptures
Peter then gave support to these things by pointing to the Scriptures. That “Christ should suffer” in this way was plainly stated long before in the writings of “all the prophets.” It had now been “fulfilled” in Christ’s death (vs. 18). This line of truth in the Messianic Scriptures which concern the sufferings of the Messiah was not understood by the Jews, and it led them to make their terrible blunder of rejecting Him. The Old Testament clearly speaks of both the sufferings of the Messiah and of the kingdom glories of the Messiah. The Jews reveled in the glories but somehow overlooked the sufferings. The Lord explained these two sides of the Messianic Scriptures to those who went down the road to Emmaus. He said, “Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself” (Luke 24:26-2726Ought not Christ to have suffered these things, and to enter into his glory? 27And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:26‑27)). Peter mentions the same thing in his first epistle. He said that the Spirit of Christ in the Old Testament Scriptures “testified beforehand” of “the sufferings of Christ, and the glory [glories] that should follow” (1 Peter 1:1111Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Peter 1:11)).
These references show that, historically, the sufferings would precede the glories. In fact, since the Jews rejected Peter’s word here and Stephen’s word in chapter 7, the offer to the nation to have the kingdom with its many glories was suspended. Almost two thousand years have now transpired since the sufferings of Christ, and His kingdom glories still haven’t come to pass. In the interim, God has been reaching out to the Gentiles with the gospel of His grace, and is calling those into blessing who have been chosen to be part of the Church (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). When “the fulness of the Gentiles be come in” (that is, the full number of elect persons are saved and brought into the Church), God will take up with Israel again with their blessing in mind (Rom. 11:25-2725For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27For this is my covenant unto them, when I shall take away their sins. (Romans 11:25‑27)). At that time, Christ will appear out of heaven to judge the world in righteousness, and to save a remnant of Israel. He will then set up His Messianic kingdom with all its promised blessings and glories.
The Cities of Refuge
There was a similar mercy in Israel available in the “cities of refuge” for those who killed someone ignorantly (Num. 35; Deut. 19; Josh. 20). Manslayers could be taken in and sheltered, but there was no such provision for murderers. Counting the people’s sin as a sin of ignorance, the Jews were in the position of manslayers, and thus, mercy was available to them. Peter, so to speak, opens the gate of those cities of refuge (in what they represent) and calls the people in, saying, “Repent ye therefore, and be converted, that your sins may be blotted out, when [so that] the times of refreshing shall come from the presence of the Lord” (vs. 19). Some of the Jews heeded the call and “fled for refuge” to Christ (Heb. 6:18-2018That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 19Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 20Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6:18‑20)) and their sins were “blotted out.”
The promise was that if the nation turned to God in repentance and were truly converted, He would bring in “the times of refreshing” right then and there! This is essentially the same thing as “the times of restitution [restoring] of all things” and refers to the many blessings God promised to bestow on redeemed Israel in the kingdom of the Messiah. (The “restitution of all things” does not mean that all persons will be saved and brought into a relationship with God in the end, as some have erroneously taught. This error has been called “Universalism.” Note carefully, it is “things,” not persons, that are in view in this expression. See also Colossians 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20) in regard to reconciliation.) Thus, even though the Jews had killed the Lord, if they would repent and receive Him as their Messiah, God would “send Jesus Christ” from heaven at that very time, and He would bring in the kingdom with all its blessings as “God hath spoken by the mouth of all His holy prophets” (vss. 20-21). Amazing grace was being shown to the nation!
A Warning of Judgment
Peter then brings in a warning in verses 22-23. He mentions a prophecy of Moses concerning the “Prophet” whom God would raise up who would be like Moses, only infinitely greater (Deut. 18:15-1915The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. 17And the Lord said unto me, They have well spoken that which they have spoken. 18I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy 18:15‑19)). Unlike Moses, this Prophet would be a divine Person incarnate in human flesh. This could be none other than the Lord Jesus Christ (Luke 7:1616And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. (Luke 7:16); John 6:1414Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. (John 6:14)). The great point which Peter focuses on here is Moses’ statement that this Prophet’s words were not to be neglected. If anyone were to disregard His words, he would be “destroyed from among the people!” They needed to understand that the Lord was speaking to them at that very time from His place in heaven through the apostles on earth. And, as the writer of Hebrews said, “See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven” (Heb. 12:2525See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: (Hebrews 12:25)). Thus, the people needed to hear His voice and respond appropriately to the grace that was being shown to them by receiving the Lord Jesus as their Messiah and Saviour. If they refused to receive Him, there would be no place for them to hide from the judgment that was coming.
A Special Time in World History
Peter concludes by saying, “Yea, and all the prophets from Samuel (the first of the successional prophets) and those that follow after, as many as have spoken, have likewise foretold of these days” (vs. 24). Many of the Old Testament prophetical writings pointed forward to that very day when God would visit His people in the Person of His Son, the Messiah. The people needed to recognize that they were living in a special time in world history, and hence, accord themselves with what God was doing at that time through Christ.
As a further word of encouragement, Peter tells the people that the blessings that were being held out to the nation at that time were not the blessings connected with the legal covenant made at Sinai through Moses. Those were blessings conditioned upon obedience and had been sadly forfeited through the people’s failure to keep the Law. These blessings connected with the Messiah were based on the unconditional promises God had made to their “fathers” long before the giving of the Law. These things were connected with the covenant that God made with “Abraham,” which included blessing for the Gentiles, for God said to him, “And in thy seed shall all the kindreds of the earth be blessed” (vs. 25). Since the responsibility to perform the things promised in this covenant rested solely upon God, those blessings were a guaranteed thing for Israel, because God never fails. All the people had to do was repent and be baptized and they would be forgiven their sins (chap. 2:38). Peter adds that this offer was being given to the Jews “first” (vs. 26). By receiving “His Servant Jesus” their national sin would be blotted out, and He would turn them away from their “iniquities [wickedness].” But if they wouldn’t have Him, judgment was sure to fall on the nation (Matt. 21:44All this was done, that it might be fulfilled which was spoken by the prophet, saying, (Matthew 21:4)1a; 22:7) and the blessing God intended for them would be given to others (Matt. 21:44All this was done, that it might be fulfilled which was spoken by the prophet, saying, (Matthew 21:4)1b-43; 22:8-10).
Through the divine attribute of foreknowledge, God knew that apart from a few who believed the message and received the Lord Jesus, the mass of the Jews would reject it, and consequently, the nation would be temporarily set aside. Knowing this would be the outcome of their unbelief, God went ahead and started the Church through the baptism of the Holy Spirit (chap. 2). Until the nation had officially rejected the testimony of the Spirit in chapter 7, God kept this fact in the shade in the first seven chapters of the book, while a last offer was being made to Israel to have the kingdom.
Hence, there is some overlap in God’s dealings with Israel and the Church, but there is no merging of the two. It is important to see this. Once the leaders of the nation sealed their doom by formally rejecting this last offer, signalled by the death of Stephen (chap. 7), Christ’s building of the Church becomes evident, as the rest of the book shows. Thus, the Church is not an afterthought with God since Israel failed. It is something that was conceived in the “eternal purpose” and counsel of God before He laid the foundation of the world and entered into a relationship with Israel (Eph. 3:1111According to the eternal purpose which he purposed in Christ Jesus our Lord: (Ephesians 3:11)). The Church is not a replacement for Israel but an entirely new thing in the ways of God.