After The disciple who denied Jesus during his trial but later became a leader in proclaiming Jesus More and John heal a man and preach in the Jerusalem The Jerusalem temple, unlike the tabernacle, was a permanent structure, although (like the tabernacle) it was a place of worship and religious activity. On one occasion Jesus felt such activity was unacceptable and, as reported in all four Gospels, drove from the temple those engaged... More, they come to the attention of religious authorities who admonish them not to speak of the resurrected Jesus is the Messiah whose life, death, and resurrection are God's saving act for humanity More. Peter and John return to their sisters and brothers in the faith, and they all pray for continued boldness of speech.
This long passage narrates Peter and John’s public healing of a man over 40 years old who had been lame from birth (3:2; 4:22). His healing at the temple Gates are openings in walls or fences for entrance and departure. In the Bible (as in Ruth and the prophets) the city gate was a commercial center where business and social transactions took place. In Amos the gate is the location of the law court... More marks the first example of the wonders and signs mentioned in 2:43. It also parallels Jesus’ healing a paralyzed man in The "beloved physician" and companion of Paul More 5:17-26 as a sign of God’s saving reign This story is also noteworthy for four additional reasons. First, it shows the public character of the apostles’ mission. The man is healed at the Beautiful Gate of the temple, where he resides by day, necessarily coming into contact with many people to receive Giving alms is generally regarded as freely giving money or food to those in need. While not discouraging people from giving alms, Jesus cautions against the practice if it is done in a hypocritical manner. More. Second, the story clarifies that the apostles’ power to work miracles comes from Jesus to further God’s good purpose. They have no power in and of themselves and do not trade in magical arts. Third, we get another glimpse of community life, as the apostles return to the congregation from the public arena to report what has happened and to pray together. Finally, the “bold” speech of the apostles is highlighted in 4:13, 29, 31. Such “free” or “confident” speech was not expected of uneducated people of a low social class. It is seen as a marvel by the authorities (4:13) and as a great gift from God to the believing community (4:29, 31).
Part of the message Peter delivers to the people of Jerusalem emphasizes that God’s Salvation can mean saved from something (deliverance) or for something (redemption). Paul preached that salvation comes through the death of Christ on the cross which redeemed sinners from death and for a grace-filled life. More would come through a “prophet like Prophet who led Israel out of Egypt to the Promised Land and received the law at Sinai More” from among the Jews, as promised in Deuteronomy 18:15 (Acts 3:17-26). God had also promised that in God promised that Abraham would become the father of a great nation, receive a land, and bring blessing to all nations. More “all the families of the earth shall be blessed” (Genesis 12:3). God keeps these promises in Jesus of Nazareth and his community of followers. When Jesus returns, there will be a time of “universal restoration” (Acts 3:21) when all families of the earth will be fully blessed. Such present and future Blessing is the asking for or the giving of God's favor. Isaac was tricked into blessing Jacob instead of his firstborn Esau. At the Last Supper Jesus offered a blessing over bread and wine. To be blessed is to be favored by God. More, refreshment, and restoration are connected with repentance, whether from ignorance or wickedness, so that sins are “wiped out” and communal fellowship may flourish.