When Peter saw it, he addressed the people, “You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?” (Acts 3:12)

Can you think of a single, memorable event that led to a major change in your life? Noting how significant such experiences can be, Smith Magazine founder Larry Smith collected and published a book of short essays in which contributors were asked to reflect on an experience that had significant impact. In The Moment: Wild, Poignant, Life-Changing Stories from 125 Writers and Artists Famous and Obscure (Harper Perennial, 2012), writers speak of a kiss, a fire, a serendipitous meeting, an unexpected epiphany—moments that opened their lives to something new.

            Today’s reading from Acts speaks of moments that changed, not just individual lives, but potentially all peoples’ lives. Still in the shadow of Easter’s bright sun, we remember how the predicted but still unexpected resurrection of Jesus had the power to touch the entire world. The impact of the resurrection was especially evident in the first days and weeks after Christ’s followers saw him with their own eyes and came to believe that Jesus was indeed all that he had claimed to be.

            For many, the moment that changed their lives happened at Pentecost (Acts 2), when a gathered multitude was overcome by the power and presence of the Holy Spirit, and no one exhibited a greater change than Peter.

A lame man is healed

(vv. 1-11)

            In the hours after Jesus’ arrest, Peter had been filled with doubt and fear. After Easter, however, and especially after Pentecost, the stalwart apostle was a changed man. Today’s text showcases the newly committed Peter.

            Luke tells the story with attention to detail. Acts 3 begins with the account of a man well known to the community for his inability to walk. Every afternoon, as Jews gathered for afternoon prayers, his family parked him in a prime panhandling spot near a temple gate that Luke calls “Beautiful.” Showing kindness to the poor was a trademark of Jewish piety, and daily visitors to the temple were among the most devout.

            Luke wrote that early followers of Jesus continued to worship at the temple, and indeed “were continually in the temple praising God” (Luke 24:53). Prayers were typically offered in the morning, afternoon, and evening. Luke locates the account in Acts 3 as occurring “about the ninth hour,” or 3:00 p.m., near the time for the afternoon prayer.

            On this day, Luke writes, Peter and John paused beside the beggar as they arrived for afternoon prayers. The man may have hoped they were checking their pockets for pennies, but instead, they were searching their hearts for just the right response.

            People seeking alms would often sit with hands outstretched and heads bowed, but Peter would not have it. The text uses an emphatic construction to indicate that he looked closely at the man, caught his attention, and instructed him to look up at them as he spoke. “I have no silver or gold,” Peter said, “but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk” (v. 6).

            Instead of money, Peter filled the supplicant’s hand with his own hand, then tugged him to his feet. Suddenly healed and whole, the man began leaping, dancing, and praising God. [DD]

            The man’s happy antics naturally attracted a very curious crowd, and Peter saw it as a perfect opportunity to be a witness for Christ.

A crowd is surprised

(vv. 12-18)

As a spontaneous crowd gathered, Peter delivered an extemporaneous sermon. Like all good preachers, he took note of who was listening and tailored his remarks to them. Gathered near the temple gate, most people in the crowd would have been pious Jews on their way to afternoon prayers, so Peter addressed them as “Fellow Israelites.” He asked, “Why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?” (v. 12).

Peter did not want people to misinterpret the miraculous healing or to think he was responsible for it. Peter wanted his Jewish audience to understand Jesus’ life and work within the context of their own religious heritage, and as the fulfillment of Israel’s hopes. Thus, he insists “The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus” (v. 13a). DD]

The fiery apostle could not resist reminding his hearers that they had turned against Jesus, however, asserting that Pilate would have released Jesus if not for the influence of certain Jewish leaders. As a result, Peter declared them corporately responsible for Christ’s death: “But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead” (vv. 14-15). [DD]

When Peter said “His name itself has made this man strong” (v. 16a), he was referring to Jesus. This does not suggest that Jesus’ name can be used as a magic word, like “Abracadabra,” or that prayers are more effective if we close with “in Jesus’ name.” Rather, it is the person of Jesus, made effective through faith in Jesus, who brings healing (v. 16b).

            After charging his curious listeners with murder (vv. 14-15), Peter softened his approach, speaking to them as “friends” who “acted in ignorance” (v. 17).

Perhaps Peter’s awareness of his own failures and denial of Jesus helped him understand the difficulty that devoted Jews would have in accepting the revolutionary way that Christ would remake their faith. In one sense, Peter seems to suggest, they were only fulfilling earlier prophecies that the messiah would suffer. Thus, even their rejection had played a role in God’s plan (v. 18, compare 2:22-24).

A challenge is delivered

(vv. 19-26)

Even so, Peter believed that repentance was needed. Fulfilling Jesus’ prediction of Peter’s denial did not make the apostle less guilty. He had needed to repent, and so did all who had contributed to Jesus’ death (v. 19).

Peter called on his hearers to turn from rejection to acceptance, and again put the message into context, promising “times of refreshing” associated with the coming of the Messiah. Knowing that most Hebrews had expected the Messiah to come as an earthly deliverer, Peter emphasized that, though Jesus had returned to heaven, he would return at “the time of universal restoration” announced by the prophets (vv. 20-21).

Calling on Old Testament tradition, Peter spoke of Moses’ prediction that God would raise up another prophet like him (Deut. 18:15-18). The author of Deut. 34:10, probably writing just before or during the exile, insisted that no prophet like Moses had arisen in his time. Now, however, Peter names Jesus as the one who came to fulfill the prophecy, and he insists that those who want to be God’s chosen must obey him (vv. 23, cf. Gen. 17:14).

            Recalling God’s promise to Abraham that all the peoples of the earth would be blessed through him and his descendants (Gen. 12:1-3), Peter challenged his audience to recognize that Christ was the fulfillment of the promised blessing. As descendants of Abraham, they were privileged to hear the message first, Peter argued, for “When God raised up his servant, he sent him first to you, to bless you by turning each of you from your wicked ways” (v. 26).

            The text presents a similar challenge to contemporary readers. Will we be like Peter and John, boldly proclaiming our faith in Christ, confidently reaching out to bring health and hope to the downtrodden?

            Or, do we stand in the sandals of those who have little expectation of being visited by God’s Spirit and the “times of refreshing” that God wants us to experience? Do we need to repent?

            The resurrection does not necessarily “prove” the existence or deity of Jesus—faith will always be required—but the disciples’ changed lives provide encouraging evidence for the truth of such belief.

            The apostles had experienced, and continued to live into, a renewed relationship with Christ through the presence of the Spirit, a personal relationship that we can also know. As we await the ultimate “times of refreshing” that will accompany Christ’s return, we can believe that Christ lives in us, renews us, strengthens us, and guides us through a continuing process of self-revelation.

            Peter’s example also reminds us that the natural expression of Christ-in-us is a concern for physical well-being as well as spiritual hope. The disciples followed Jesus’ example by combining evangelistic zeal with social ministry, offering present help as well as eternal hope. People are sometimes surprised to see Christians act this way: delivering groceries to the hungry, building a house for the homeless, mentoring those who lack jobs or life skills.

            But the real surprise should be that many who claim the name of Christ do not act in this way: they devote their time and resources almost completely to themselves and their families, with little thought for others. Churches may also fall into this trap, expending great sums of energy and money to “grow the church” while neglecting the community.

            May we live so that others will wonder at the loving lives we lead, that we might reply “Why are you surprised?”