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The Temple Sermon
"Although both the Pentecost speech and the temple speech call to repentance, review the story of Jesus, and cite Scripture, they are complimentary rather than simply repetitive. Different aspects are emphasized and new perspectives are introduced, broadening the picture of Jesus’ significance for the people of Jerusalem." [1]
The NIVAC Acts commentary has some good observations on the temple sermon, so we'll just take a look at that today:
"The people’s astonishment over a miraculous happening provides the launching pad for the speech. A new feature is Peter’s serious effort to deflect glory from himself and John. He asks why the people are staring at them “as if by our own power or godliness we had made this man walk” (v. 12). Peter then refers to “the God of Abraham, Isaac and Jacob, the God of our fathers” (v. 13a)—a description relevant to his Jewish audience. The miracle is presented as glorifying the one they “handed … over to be killed” and “disowned” (vv. 13b–14).
Peter makes significant Christological statements in this speech. As at Pentecost, the “name” of Jesus receives emphasis; Acts 3–4 have eight references to it. Longenecker sees this as significant because “the Name (to onoma) was a pious Jewish surrogate for God and connoted his divine presence and power.” The speech begins and ends with the expression of Jesus as God’s “servant” (vv. 13, 26). This directs us back to the messianic servant of Yahweh in Isaiah 42–53. The Septuagint uses the same word (pais) in those passages. Jesus is also called “the Holy and Righteous One” (v. 14), “the author of life” (v. 15), and “a prophet like [Moses]” (v. 22, citing Deut. 18:15, 18–19). As at Pentecost, he is called “the Christ” (v. 20).
The death of Christ is again given as a fulfillment of prophecy (v. 18), and again God is said to have raised up Jesus (v. 15), with the apostles being witnesses of the resurrection (v. 15). Jesus is the one appointed or designated as their Messiah (v. 20; cf. 2:36). This reminds us of Romans 1:4: “who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.” The resurrection was something like an ordination of Christ, when he was confirmed on earth for who he really is." [2]
Any questions or comments?
The Temple Sermon
"Although both the Pentecost speech and the temple speech call to repentance, review the story of Jesus, and cite Scripture, they are complimentary rather than simply repetitive. Different aspects are emphasized and new perspectives are introduced, broadening the picture of Jesus’ significance for the people of Jerusalem." [1]
The NIVAC Acts commentary has some good observations on the temple sermon, so we'll just take a look at that today:
"The people’s astonishment over a miraculous happening provides the launching pad for the speech. A new feature is Peter’s serious effort to deflect glory from himself and John. He asks why the people are staring at them “as if by our own power or godliness we had made this man walk” (v. 12). Peter then refers to “the God of Abraham, Isaac and Jacob, the God of our fathers” (v. 13a)—a description relevant to his Jewish audience. The miracle is presented as glorifying the one they “handed … over to be killed” and “disowned” (vv. 13b–14).
Peter makes significant Christological statements in this speech. As at Pentecost, the “name” of Jesus receives emphasis; Acts 3–4 have eight references to it. Longenecker sees this as significant because “the Name (to onoma) was a pious Jewish surrogate for God and connoted his divine presence and power.” The speech begins and ends with the expression of Jesus as God’s “servant” (vv. 13, 26). This directs us back to the messianic servant of Yahweh in Isaiah 42–53. The Septuagint uses the same word (pais) in those passages. Jesus is also called “the Holy and Righteous One” (v. 14), “the author of life” (v. 15), and “a prophet like [Moses]” (v. 22, citing Deut. 18:15, 18–19). As at Pentecost, he is called “the Christ” (v. 20).
The death of Christ is again given as a fulfillment of prophecy (v. 18), and again God is said to have raised up Jesus (v. 15), with the apostles being witnesses of the resurrection (v. 15). Jesus is the one appointed or designated as their Messiah (v. 20; cf. 2:36). This reminds us of Romans 1:4: “who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.” The resurrection was something like an ordination of Christ, when he was confirmed on earth for who he really is." [2]
Any questions or comments?
[1] Tannehill, Narrative Unity, 58.
[2] Ajith Fernando, The NIV Application Commentary: Acts (Grand Rapids, MI: Zondervan Publishing House, 1998), 139-40.
[2] Ajith Fernando, The NIV Application Commentary: Acts (Grand Rapids, MI: Zondervan Publishing House, 1998), 139-40.
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