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Acts 3

Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.

And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple.

Seeing Peter and John about to go into the temple, he asked to receive alms.

And Peter directed his gaze at him, as did John, and said, “Look at us.”

And he fixed his attention on them, expecting to receive something from them.

But Peter said, “I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!”

And he took him by the right hand and raised him up, and immediately his feet and ankles were made strong.

And leaping up, he stood and began to walk, and entered the temple with them, walking and leaping and praising God.

And all the people saw him walking and praising God,

and recognized him as the one who sat at the Beautiful Gate of the temple, asking for alms. And they were filled with wonder and amazement at what had happened to him.

While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s.

And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk?

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him.

But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,

and you killed the Author of life, whom God raised from the dead. To this we are witnesses.

And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all.

“And now, brothers, I know that you acted in ignorance, as did also your rulers.

But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled.

Repent therefore, and turn back, that your sins may be blotted out,

that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus,

whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.

Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you.

And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’

And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days.

You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’

God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.”

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Acts 3

At the temple's Beautiful Gate, a man lame from birth receives healing through Peter's invocation of Jesus's name—silver and gold I do not have, but what I have I give you: in the name of Jesus Christ of Nazareth, walk—demonstrating that the Spirit's power works through proclamation and faith, not institutional wealth or status. Peter's sermon in Solomon's Portico interprets the healing as a sign that Moses predicted this prophet (Deuteronomy 18:15), and Abraham's covenant is being fulfilled through Jesus, whom the listeners rejected and whom God exalted as Prince and Savior. The call to repentance and turning promises that sins may be wiped out and times of refreshing may come from the Lord's presence—the metanoia (turning around) that characterizes Luke's gospel now becomes the leitmotif of Acts, as the Jewish people are summoned to reverse their rejection of Jesus. The apostolic proclamation does not yet envision permanent rejection of Israel; rather, it urges restoration and the wiping away of transgressions.

Acts 3:1

One day Peter and John were going up to the temple at the time of prayer — the third hour (hora tritē, ninth hour, 3 PM) is the afternoon prayer time (mincha), when the daily burnt offering is made. The temple is still the place of prayer for the apostolic community; there is continuity with Jewish piety and practice. The healing narrative begins in prayer's context, showing that ministry flows from intercession.

Acts 3:2

at the Gate called Beautiful. Now a beggar, crippled from birth, was being carried there. He was placed each day at the gate of the temple to beg from those going into the temple courts — the Beautiful Gate (gate of Nicanor) is the main entrance to the temple where almsgiving occurs. The man's condition (chlōlos, lame, limping, unable to walk) from birth (ek koilias metras, from his mother's womb) is congenital and irreversible by human means. Daily placement at the gate for almsgiving shows systematic dependence on charity; his affliction has defined his entire life.

Acts 3:3

When he saw Peter and John about to enter, he asked them for money — the beggar's request (aiteō, ask for, request) for alms (eleēmosyna, alms, charitable gift) is customary; he has no expectation of anything more. His blindness (cf. verse 4-5) to their faces (or mere rote request to all passers-by) means he doesn't know who they are or what power they carry.

Acts 3:4

Peter looked straight at him, as did John. Then Peter said, 'Look at us!' — the direct look (atenizo, fixed gaze, intense attention) commands the beggar's attention; no more mechanical requests but genuine encounter. The command 'Look at us!' (idē) requires the man to meet their gaze, to see and be seen, a precondition for the healing.

Acts 3:5

So the beggar gave them his attention, expecting to get something from them — the man's expectation is modest: money, alms, the same as from any passerby. He is about to encounter not charity but transformation; not a coin but the ability to walk. His lowered expectations set the stage for the miracle's radical exceed-ance.

Acts 3:6

Then Peter said, 'Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.' — Peter's declaration of poverty (ou hyparchei moi argyros kai chrysos, silver and gold I do not have) contrasts apostolic spiritual power with material lack, establishing priorities: the Spirit's gifts exceed material wealth. The gift (didōmi, give) is the Spirit's power to heal, conveyed through the name (onoma, name, authority, identity) of Jesus Christ of Nazareth. The command 'walk' (peripateō, walk about, move freely) is the healing's immediate effect.

Acts 3:7

Taking him by the right hand, he helped him up. And instantly the man's feet and ankles became strong — the physical touch (krateo, grasp, hold) and lifting up (egeiro, raise up, lift up) are signs of personal care and enabling. Instant strengthening (sthenoo, made strong, firm, powerful) of feet and ankles reverses lifelong lameness; the healing is complete and immediate, not gradual recovery.

Acts 3:8

He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God — the exuberance (hallōmai, jump, leap, spring) and walking and leaping together show unrestrained joy and the completeness of healing. The man's movements are now free, coordinated, full of energy. His entry into the temple courts marks access to worship previously denied; his restored mobility grants restored dignity and communal participation.

Acts 3:9

When all the people saw him walking and praising God, they recognized him as the same man who used to sit begging at the Beautiful Gate; and they were filled with wonder and amazement at what had happened to him — recognition (epiginosko, recognize, know) of the familiar beggar now walking transforms the crowd's astonishment (thambos, amazement, shock; ekstasis, ecstatic wonder, being beside oneself). The public nature of the miracle (many witnesses) ensures its attestation and rules out hallucination or legend. The community's public amazement validates the healing.

Acts 3:10

While the beggar held on to Peter and John, all the people, utterly astonished, came running to them in the portico called Solomon's Colonnade — the beggar's clinging (krateo, grasp, hold, cling) to Peter and John shows both gratitude and continued relationship. The astonishment (existēmi, utterly astonished, beside themselves) of the crowd and their running (trecho, run) to Solomon's Colonnade (the portico on the east side of the temple, a gathering place) creates a crowd ready to hear explanation.

Acts 3:11

When Peter saw this, he said to them: 'You Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we have made this man walk? — Peter immediately interprets the miracle, preventing the crowd from worshipping the apostles (cf. 14:11-15). His address to Israel (andres Israelitai) and his rhetorical questions redirect wonder from the apostles to God. The attempt to give credit to human power (dynamis idias, our own power) or godliness (eusebeia, piety, reverence) is repudiated; God alone is the source.

Acts 3:12

The God of Abraham, Isaac and Jacob, the God of our ancestors, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. — Peter grounds his appeal in covenant tradition (God of Abraham, Isaac, and Jacob), establishing continuity between the OT God and the present God acting through Jesus. Jesus is identified as God's servant (pais theou, servant/child, an OT title connoting obedience and suffering, cf. Isaiah 52-53). The charge of handing Jesus over to death and disowning him before Pilate is bold; the audience's corporate guilt is stated directly but opens the possibility of repentance.

Acts 3:13

You disowned the Holy and Righteous One and asked that a murderer be released to you. — the titles (Hagios, Holy; Dikaios, Righteous) emphasize Jesus' sinlessness and moral perfection, contrasting with the murderer (phoneō, murderer, one who commits homicide) released in his stead. The crowd's choice to free Barabbas and crucify Jesus is explicitly named: injustice and inversion of value. The moral clarity (innocent vs. guilty) makes repentance urgent.

Acts 3:14

You killed the Author of life, but God raised him from the dead. We are witnesses of this. — the paradox is stark: they killed the very source of life (archēgos, author, originator, pioneer, prince), which is to kill the unkillable, to slay life itself. God's raising (anistēmi, raise up, stand up) from the dead reverses the verdict of Golgotha and vindicates Jesus absolutely. The witness claim (martyres, witnesses) grounds the resurrection in eyewitness testimony.

Acts 3:15

By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus' name and the faith that comes through him that has completely healed him, as you can all see. — the healing is explicitly attributed to faith in Jesus' name (pistis epi tō onomati, faith in/upon the name); the name is not a magic word but the expression of Jesus' person and power. The faith (pistis) is both the apostles' faith and the man's responsive faith. The healing is complete (holoklēros, entire, whole, perfect), showing the fullness of salvation.

Acts 3:16

Now, fellow Israelites, I know that you acted in ignorance, as did your leaders. — Peter shows mercy: the crowd's action (putting Jesus to death) was in ignorance (agnoeo, not know, lack understanding), echoing Jesus' own prayer from the cross ('Father, forgive them, for they do not know what they are doing,' Luke 23:34). The ignorance doesn't excuse but it opens space for repentance. The leaders' ignorance is significant; even rulers and authorities were operating without full understanding.

Acts 3:17

But this is how God fulfilled what he had foretold through all the prophets, saying that his Messiah would suffer. — the suffering of the Messiah (pathē, sufferings, plural) is rooted in OT prophecy (Isaiah 53 et al.), showing that the cross is not defeat but the fulfillment of God's plan. The 'foretold through all the prophets' (prokatangellō, announced beforehand) emphasizes the unified OT witness to messianic suffering. The paradox: what seemed like failure (crucifixion) was actually God's predetermined plan.

Acts 3:18

And so God has fulfilled in this way the things he had foretold. Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord. — the call to repentance (metanoia, turning around, change of direction) is the response to understanding God's plan. Turning to God (epistrophē, turn toward, convert, return) is the concrete action. The wiping out of sins (exaleiphō, wipe out, blot out, erase, cf. Exodus 32:32-33) is complete forgiveness. Times of refreshing (kairos anapsyxis, seasons of relief, times of revival) refers to present spiritual refreshment and future restoration (apokatastasis, restoration).

Acts 3:19

and that he may send the Messiah, who has been appointed for you — Jesus, the Messiah, has already been appointed (procheirizō, prepare beforehand, designate, appoint) for the people of Israel. The sending (apostellō, send, commission) refers to his return/parousia. Christ is not merely past (his incarnation and resurrection) but future (his coming again). The people's repentance positions them to receive his return.

Acts 3:20

He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets. — the ascension's necessity (dei, it is necessary, must) places Christ in heaven; the 'until' (achri hou) indicates a period of waiting and preparation before the final restoration. The restoration (apokatastasis, restoration of all things, return to original state) fulfills all the prophets' hopes; not just individual redemption but cosmic renewal is God's goal.

Acts 3:21

For Moses said, 'The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. — Peter cites Deuteronomy 18:15-19, establishing a connection between the promised prophet (the messianic prophet like Moses) and Jesus. The prophet's status (hōs eme, like me) places him in continuity with Moses, the supreme lawgiver and covenant mediator. Listening to this prophet (akouō pas hosa lalēō, hear everything he says) is covenantal obedience and fundamental to salvation.

Acts 3:22

Anyone who does not listen to him will be completely cut off from his people.' — the warning (apastēmata, completely cut off, excluded, destroyed) is severe: rejecting the prophet-like-Moses means exclusion from the covenant community and salvation. The stakes are ultimate; the call to listen (akouō) is not casual advice but salvific summons.

Acts 3:23

Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days. — the prophetic witness (archo, beginning, starting) from Samuel onward (hepta hēmerai, these days, this era, these times) all pointed to the messianic age now inaugurated. Samuel represents the prophetic office in its fullness; all who followed testify to Jesus' coming. The unity of prophetic witness validates the apostolic claim.

Acts 3:24

And you are heirs of the prophets and of the covenant God made with your ancestors. He said to Abraham, 'Through your offspring all peoples on earth will be blessed.' — the audience's inheritance (kleronomos, heirs) of the prophets and covenant is both privilege and responsibility. The Abrahamic covenant (diathēkē, covenant, last will and testament) promise is now fulfilled in Abraham's seed (sperma, offspring, descendant, singular = Christ, cf. Galatians 3:16). The blessing (eulogeo, bless, speak well of) of all peoples (ethnē, nations, peoples, all humanity) through Abraham's offspring is now realized through the gospel's universal offer.

Acts 3:25

When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.' — the raising up (anistēmi, raise up, stand up) is the resurrection and exaltation. Sending (apostellō, send) him first to Israel (hēmin, to you) honors the covenant priority; Israel receives the gospel first (Romans 1:16, 'to the Jew first'). The blessing (eulogeo, bless) comes through turning (apostophē, turning away) from wickedness (ponēria, evil, malice). Repentance is the condition for blessing.

Acts 3:26

God, having raised up his servant, sent him first to you to bless you by turning every one of you from your wickedness. — the restatement in verse 26 emphasizes God's initiative and grace: God raised Jesus as the servant (pais theou, servant, child), and God sent him to Israel first. The mission is blessing (eulogia, blessing, spoken favor, benediction) conditioned on turning (apostrophe, turning away, conversion) from wickedness (poneria, evil, malice, depravity). The covenant priority and the call to repentance are inseparable.