03 The Power of His Name

The emphasis in Acts 3 and 4 is on the name of the Lord Jesus (Acts 3:6, 16; 4:7, 10, 12, 17-18, 30). A name, of course, implies much more than identification; it carries with it authority, reputation, and power. When somebody says, “You can use my name!” you sincerely hope the name is worth using. If an order is given in the name of the President of the United States or the Prime Minister of Great Britain, those who receive the order know that they are obligated to obey. If I were to issue orders at the White House or at No. 10 Downing Street (even if I could get in), nobody would pay much attention because my name has no official authority behind it.

But the name of the Lord Jesus has all authority behind it, for He is the Son of God (Matt. 28:18). Because His name is “above every name” (Phil. 2:9-11), He deserves our worship and obedience. The great concern of the first Christians was that the name of Jesus Christ, God’s Son, be glorified, and believers today should have that same concern.

As we study this section, we should note that the Jewish emphasis is very pronounced. Peter addressed Jewish men (Acts 3:12) and called them “children of the prophets, and of the covenant” (v. 25). He referred to the Jewish fathers (v. 13) as well as to the prophets (vv. 18, 21-25). The phrase “times of restitution” (v. 21) is definitely Jewish and refers to the messianic kingdom promised in the prophets. The message is still going out “to the Jew first” (Rom 1:16) and is presented in Jewish terms.

There are three stages in this event, and each stage reveals something wonderful about Jesus Christ.

AMAZEMENT: JESUS THE HEALER (3:1-10)

The believers were still attached to the temple and to the traditional hours of prayer (Ps. 55:17; Dan. 6:10; Acts 10:30). Keep in mind that Acts 1–10 describes a gradual transition from Israel to the Gentiles and from “Jewish Christianity” (note Acts 21:20) to the “one body” made up of both Jews and Gentiles. It took several years before many of the Jewish believers really understood the place of the Gentiles in God’s program, and this understanding did not come without its conflicts.

The contrast between Acts 2 and 3 is interesting: Peter the preacher–Peter the personal worker; multitudes–one poor man; ministry resulting in blessing–ministry resulting in arrest and persecution. The events in Acts 3 are an illustration of the last phrase in Acts 2:47, showing us how the Lord added to His church daily. While the Holy Spirit is not named in this chapter, He was certainly at work in and through the apostles, performing His ministry of glorifying Jesus Christ (John 16:14).

Peter and John are often found together in Scripture. They were partners in the fishing business (Luke 5:10); they prepared the last Passover for Jesus (Luke 22:8); they ran to the tomb on the first Easter Sunday morning (John 20:3-4); and they ministered to the Samaritans who believed on Jesus Christ (Acts 8:14). Now that they were filled with the Holy Spirit, the apostles were no longer competing for greatness, but were at last working faithfully together to build the church (Ps. 133).

That Peter noticed the lame beggar is another evidence of the Spirit’s ministry. No doubt thousands of people were near the temple (Acts 4:4), and perhaps scores of beggars, but the Lord told Peter to heal a lame man lying at the Beautiful Gate. There were nine gates that led from the court of the Gentiles into the temple itself. Scholars are not agreed, but the Beautiful Gate was probably the “Eastern Gate” that led into the court of the women. Made of Corinthian bronze, the gate looked like gold, and it certainly was a choice place for a lame man to beg.

The giving of alms was an important part of the Jewish faith, so beggars found it profitable to be near the temple. Since the believers had pooled their resources (Acts 2:44-45), the two apostles had no money to give, but money was not what the man needed most. He needed salvation for his soul and healing for his body, and money could provide neither. Through the power of the name of Jesus, the beggar was completely healed, and he was so happy and excited that he acted like a child, leaping and praising God.

It is easy to see in this man an illustration of what salvation is like. He was born lame, and all of us are born unable to walk so as to please God. Our father Adam had a fall and passed his lameness on to all of his descendants (Rom. 5:12-21). The man was also poor, and we as sinners are bankrupt before God, unable to pay the tremendous debt that we owe Him (Luke 7:36-50). He was “outside the temple,” and all sinners are separated from God, no matter how near to the door they might be. The man was healed wholly by the grace of God (Eph. 2:8-9), and the healing was immediate (Acts 3:7). He gave evidence of what God had done by “walking, and leaping, and praising God” (v. 8) and by publicly identifying himself with the apostles, both in the temple (v. 11) and in their arrest (4:14). Now that he could stand, there was no question where this man stood!

INDICTMENT: JESUS, THE SON OF GOD (3:11-16)

The healing of the lame beggar drew a crowd around the three men. Solomon’s Porch, on the east side of the temple, was a corridor where our Lord had ministered (John 10:23) and where the church worshipped (Acts 5:12).

In his sermon at Pentecost, Peter had to refute the accusation that the believers were drunk. In this sermon, he had to refute the notion that he and John had healed the man by their own power. (Paul and Barnabas would face a similar situation after healing a lame man. See Acts 14:8-18.) Peter immediately identified the source of the miracle–Jesus Christ, the Son of God. Wisely, Peter said that this was the God of their fathers, the God of Abraham, Isaac, and Jacob.

The Spirit certainly gave Peter boldness as he reminded the Jews of the way they had treated Jesus. They had denied Him and delivered Him up to be crucified. Even worse, they had asked for a guilty man, Barabbas, to be set free so that an innocent prisoner might be crucified! In order to convince them of their crimes, Peter used several different names and titles for our Lord: God’s Son, Jesus, the Holy One, the Just One, the Prince (Pioneer) of life. This was no ordinary man that they had handed over to the Romans to crucify!

Calvary may have been man’s last word, but the empty tomb was God’s last word. He glorified His Son by raising Him from the dead and taking Him back to heaven. The enthroned Christ had sent His Holy Spirit and was working through His church. The healed beggar was proof that Jesus was alive. If ever a people were guilty, it was the people Peter addressed in the temple. They were guilty of killing their own Messiah!

This is probably not the kind of message we would give at an evangelistic meeting today, because it was designed especially for Peter’s Jewish audience. As at Pentecost, Peter was addressing people who knew the Scriptures and were acquainted with the recent events in Jerusalem (see Luke 24:18). It was not a group of ignorant pagans with no religious background. Furthermore, the Jewish leaders had indeed perpetrated a great injustice when they arrested and condemned Jesus and asked Pilate to have Him crucified. How many citizens agreed with their decision, we do not know, but you can imagine the remorse of the people when they learned that they had betrayed and killed their own Messiah.

There must be conviction before a sinner can experience conversion. Unless a patient is convinced that he is sick, he will never accept the diagnosis or take the treatment. Peter turned the temple into a courtroom and laid all the evidence out for everybody to see. How could two ordinary fishermen perform such a great miracle unless God was with them? Nobody would dare deny the miracle because the beggar stood there before them all in “perfect soundness” (Acts 3:16; 4:14). To accept the miracle would have been to admit that Jesus Christ is indeed the living Son of God and that His name has power.

ENCOURAGEMENT: JESUS, THE SAVIOR (3:17–4:4)

But Peter did not leave the people without hope. In fact, he almost seemed to defend them by pointing out that they had acted in ignorance (Acts 3:17) while at the same time they had fulfilled the Word of God (v. 18).

In the Old Testament law, there is a difference between deliberate sins and sins of ignorance (see Lev. 4–5; Num. 15:22-31). The person who sinned presumptuously was a rebel against God and was guilty of great sin. He was to be “cut off” from his people (Num. 15:30-31), which could mean excommunication and even death. The defiant “high-handed” sinner was condemned, but the person who sinned unwittingly and without deliberate intent was given opportunity to repent and seek God’s forgiveness. Ignorance does not remove the sinner’s guilt, but it does mitigate the circumstances.

Jesus had prayed, “Father, forgive them; for they know not what they do” (Luke 23:34), and God had answered that prayer. Instead of sending judgment, He sent the Holy Spirit to empower His church and to convict lost sinners. Israel’s situation was something like that of the “manslayer” who killed his neighbor without prior malicious intent, and fled to the nearest city of refuge (Num. 35:9-34). So long as he remained in the city, he was safe, for then the avengers could not reach him and kill him. He was free to go home only after the death of the high priest. Peter invited these “murderers” to flee by faith to Jesus Christ and find refuge in Him (Heb. 6:18).

In his previous sermon, Peter had explained that the cross was the meeting place of divine sovereignty and human responsibility (Acts 2:23), and he repeated this truth in this second sermon (3:17-18). There are mysteries here that the human mind cannot fully understand, so we must accept them by faith. God had a plan from all eternity, yet His plan did not force men to act against their own will. The prophets had foretold the sufferings and death of the Messiah, and the nation fulfilled these prophecies without realizing what they were doing. When God cannot rule, He overrules and always accomplishes His divine purposes and decrees.

Having announced the crime, presented the evidence, and explained the nature of their sin, Peter then offered them pardon (Acts 3:19-26)! What a strange thing for the prosecuting attorney to become the defense attorney and the pardoning judge! Peter’s burden was to encourage his people to trust Christ and experience His gracious salvation.

What did he tell them to do? First of all, they had to repent of their sins (see Acts 2:38; 5:31; 17:30), which means to have a change of mind about themselves, their sin, and Jesus Christ. Repentance is much more than “feeling sorry for your sins.” As the little Sunday school girl said, “It means feeling sorry enough to quit!” False sorrow for sin could be mere regret (“I’m sorry I got caught!”) or remorse (“I feel terrible!”), and such feelings have a tendency to pass away. Repentance is not the same as “doing penance,” as though we have to make a special sacrifice to God to prove that we are sincere. True repentance is admitting that what God says is true, and because it is true, to change our minds about our sins and about the Savior.

The message of repentance was not new to the Jews, for John the Baptist had preached it and so had Jesus (Matt. 3:2; 4:17). In one sense, repentance is a gift from God (Acts 11:18); in another sense, it is the heart’s response to the convicting ministry of the Spirit of God (26:20). The person who sincerely repents will have little problem putting his faith in the Savior.

Second, they had to be converted, “to turn again,” and exercise saving faith in Jesus Christ. The biblical message is “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21), and the two go together. Unless we turn from our sins, we cannot put saving faith in Jesus Christ. It is unfortunate that some preachers have so ignored the doctrine of repentance that their “converts” lack a true sense of conviction of sin. Balanced evangelism presents to the sinner both repentance and faith.

Peter announced what would happen if they repented and turned to Jesus Christ: “in order that your sins may be blotted out, in order that the times of refreshing may come from the presence of the Lord, in order that He may send Jesus Christ” (literal translation). There was a promise for the individual (sins forgiven) and a promise for the nation (times of spiritual refreshing). Peter was actually calling for national repentance, for the nation through its leaders had denied its Messiah and condemned Him to die. The declaration is that, if the nation repented and believed, the Messiah would return and establish the promised kingdom. The nation did not repent–and certainly God knew this would happen–so the message eventually moved from the Jews to the Samaritans (Acts 8) and to the Gentiles (Acts 10).

The emphasis in Acts 3:22-25 is on the prophets who had announced the coming of the Messiah. Peter quoted from Moses (Deut. 18:15, 18-19) and reminded his listeners that Moses had predicted the arrival of a prophet, and this prophet was the Messiah (see Luke 24:19; John 1:19-28; 6:14). Not to obey (“hear”) this prophet meant condemnation. But Moses was not the only one who foretold the coming of Jesus Christ, for all the prophets united in their witness to Him (see Luke 24:25-27, 44-48).

When Peter spoke about “these days,” to what “days” was he referring? The days of the life and ministry of Jesus Christ, the days when God’s prophet would speak to His people and offer them salvation. The nation’s rejection of Him made them especially guilty because the Jews were the privileged “sons of the prophets and of the covenant.” They had sinned against a flood of light!

When God called Abraham, He made an unconditional covenant with him and his descendants that through them the nations of the world would be blessed (Gen. 12:1-3). This promise was fulfilled when Jesus Christ came into the world through the Jewish nation (Gal. 3:6-14). The gospel message came “to the Jew first” because the Jews were God’s chosen instrument through whom the Gentiles would be blessed (Acts 3:26; 13:46; Rom. 1:16). The first Christians were Jews, and the first missionaries were Jews.

But notice that Peter did not permit the “national blessings” to overshadow the personal responsibility of the individuals listening to his message (Acts 3:26). God raised up Jesus Christ and sent Him to each one who would turn away from his iniquities (note v. 20). National repentance depends on personal repentance, the response of individual sinners to the message of salvation. Peter was addressing a large crowd, but he still made the application personal.

His message produced two opposite results: (1) some two thousand Jews believed the Word and were converted, and (2) the religious leaders of the nation rejected the message and tried to silence the apostles. We have here the beginning of the persecution about which Jesus had already warned His followers (Matt. 10:17-18; Luke 21:12-15; John 15:18–16:4).

We would expect the Sadducees to oppose the message because they did not believe in the resurrection of the human body (Acts 23:6-8). Peter’s fearless declaration that Jesus Christ had been raised from the dead ran contrary to their religious beliefs. If the common people questioned the theology of their spiritual leaders, it could undermine the authority of the whole Jewish council. Instead of honestly examining the evidence, the leaders arrested the apostles and kept them in custody overnight, intending to try them the next day. However, the arrival of the temple guards could not prevent two thousand men from trusting Jesus Christ and identifying themselves with the believers in Jerusalem.

As you review this section of Acts, you cannot help but be impressed with some practical truths that should encourage all of us in our witnessing for Christ.

1. God is long-suffering with lost sinners.

The leaders of Israel had rejected the ministry of John the Baptist (Matt. 21:23-27) and the ministry of Jesus, and yet God gave them another opportunity to repent and be saved. They had denied and slain their own Messiah, and yet God patiently held back His judgment and sent His Spirit to deal with them. God’s people today need patience as we witness to a lost world.

2. True witness involves the “bad news” of sin and guilt as well as the “good news” of salvation through faith in Jesus Christ.

There can be no true faith in Christ unless first there is repentance from sin. It is the ministry of the Holy Spirit to convict lost sinners (John 16:7-11), and He will do this if we faithfully witness and use God’s Word.

3. The way to reach the masses is by helping the individual sinner.

Peter and John won the crippled beggar, and his transformed life led to the conversion of two thousand men! The servant of God who has no time for personal work with individual sinners will not be given many opportunities for ministering to great crowds. Like Jesus, the apostles took time for individuals.

4. The best defense of the truth of the Christian faith is a changed life.

The healed beggar was “exhibit A” in Peter’s defense of the resurrection of Jesus Christ. In his evangelistic ministries, the Methodist preacher Samuel Chadwick used to pray for “a Lazarus” in every campaign, some “great sinner” whose conversion would shock the community. He got the idea from John 12:9-11. God answered his prayers in meeting after meeting as infamous wicked men trusted Christ and became witnesses through their changed lives. Let’s go after the “hard cases” and see what God can do!

5. Whenever God blesses, Satan shows up to oppose the work and silence the witness, and often he uses religious people to do his work.

The same crowd that opposed the ministry of Jesus Christ also opposed the work of the apostles, and they will oppose our ministry today. Expect it–but don’t let it stop you! The important thing is not that we are comfortable, but that the name of the Lord is glorified through the preaching of the gospel.

6. God has promised to bless and use His Word, so let’s be faithful to witness.

Jesus even prayed that our witness would have success (John 17:20), so we have every reason to be encouraged. There is power in the name of Jesus, so we need not fear to witness and call sinners to repent.

7. The name of Jesus Christ still has power!

While we may not perform the same apostolic miracles today that were seen in the early church, we can still claim the authority of Jesus Christ as He has instructed us in the Word.

We can preach the “remission of sins” in His name (Luke 24:47) so that people might believe and have “life through his name” (John 20:31). We can give someone a cup of cold water in His name (Mark 9:41), and we can receive a child in His name (Matt. 18:5). These ministries may not seem as spectacular as healing a cripple, but they are still important to the work of God.

We can ask in His name as we pray (John 14:13-14; 15:16; 16:23-26). When we ask the Father for something “in the name of Jesus Christ,” it is as though Jesus Himself were asking it. If we remember this, it will help to keep us from asking for things unworthy of His name.

Yes, the name of Jesus Christ still has authority and power. Let’s go forth in His name and conquer! Acts 2:42 - 3:17