Outreach By the Early Church Begins

Transcript

GR 1585
11/28/10
Outreach By the Early Church
Acts 3:1-16
Gil Rugh

We're in Acts 3. The church has come into existence as we have noted. Acts 2 is one of those chapters you must understand and understand correctly to understand God's work in the world today. The major changes that have come about with Israel coming under the full brunt of the judgment of God, following the rejection of their Messiah and the unfolding of God's plan. Doing a new thing, beginning the church that will be comprised of Jews and Gentiles, making up what will be called the body of Christ. Distinct from the nation Israel, having its own identity. An entity that will function until the Rapture, following which God will resume the program with the nation Israel.

In Acts 2 Peter, following the events on the Day of Pentecost with the coming of the Holy Spirit, preached the gospel to the Jews assembled there. And at the end of chapter 2 we saw some of the characteristics of that early church as it assembled together. And there are things; even though some of the details will change the basic emphasis continues to be the same. Several things noted in verses 42-47, beginning with verse 42. Characteristics that characterize the church down to today. First, verse 42, they were continually devoting themselves to apostolic teaching, the apostles' teaching, sound doctrine, healthy teaching, the truth that God was revealing through the apostles, which we now have as basically our New Testament. And that continues to be the focal point of the church, a devotion to apostolic teaching. Second, a devotion to sharing together in one another's lives. They were devoting themselves to the apostles' teaching and to fellowship. God's intention is that His people be brought together as a family, as a body and function together. Third, devotion to honoring Christ, the breaking of bread. Possibly, maybe probably, referring to what we call the communion service, focusing on Christ. Fourth, devotion to prayer in verse 42. Fifth, the willingness to meet the needs of believers in verses 44-45. There under the pressure of the time that involved selling some of what they had and sharing it with others. That principle of sharing together, John refers to it in I John. And how unloving it is to have a fellow believer in need and all you do is say, be warmed, be filled, God bless you, I'll pray for you, and you would have the resources to help with that. So a willingness to meet the needs of believers. Sixth, maintaining one mind in our regular involvement in worship and fellowship. Verse 46, day by day continuing with one mind. We are a people to be controlled by the Spirit, living under His direction, under the authority of Jesus Christ who is the head of the church, according to Ephesians 1. So there is to be unity and harmony, one mind. Breaking bread from house to house they were taking their meals together with gladness and sincerity. So in our worship and our fellowship we are to be of one mind. Seventh, we are characterized by gladness, sincerity, praise. Verse 46, with gladness, sincerity of heart, verse 47, praising God. So there is to be a joy that characterizes believers. All the pressures that this early church is going to undergo, they are to be characterized by joy of the Lord, and what God has done in their lives. Sincerity, a transparency, genuineness, and an attitude of praising God & honoring Him. And a recognition that the Lord builds His church. So at the end of verse 47, the Lord was adding to their number day by day those who were being saved. That is God's work, and we realize that in our service that we carry out as His servants, He does the work of building His church. We are not called to build the church in that sense that is work only He can do; only He can transform hearts, only He can penetrate the heart and mind with the truth that we are privileged to share.

What is going to happen now as we come to chapter 3, the church is going to continue to expand and reach out. And the message of Christ is going to be carried to new people. The initial response to the first sermon has been awesome. Some 3,000 people saved and there have been additions since that, we saw at the end of chapter 2. Now they will share with others where they go. They will be going to the temple in chapter 3 and sharing with more. But you know what happens when the light penetrates out into the darkness? Men love darkness rather than light. Philippians 2:15 says in this perverse generation, this godless generation in which we live we are lights in the midst of darkness. But John 3 tells us men love darkness rather than light because their deeds are evil. And so when the light comes out that reveals the sinful condition of man, conflict comes. And it comes very quickly to the early church.

So in Acts 3 we begin, now Peter and John were going up to the temple at the ninth hour, the hour of prayer. And here we meet two men whose friendship goes back even before Jesus called them to be His disciples. Come back to Luke 5. Remember Luke wrote the gospel of Luke to a man named Theophilus, he also addressed the book of Acts to the same man as a continuation of the account that he started with the gospel of Luke. So some of this material Luke would assume Theophilus has read and understands. And so Peter and John are going to the temple together. Luke 5:10 we meet some fishermen. Jesus has met with them, He is going to sit on their boat and teach the crowd. Then He tells them to move out into deeper water and cast down the net. Peter is one of the fishermen and he thinks, we've been fishing and haven't caught anything, but if You tell us to, we will. And they catch a great amount of fish. And we're told in verse 10, so also were James and John, sons of Zebedee, who were partners with Simon, whom we know as Peter, sometimes call him Simon Peter. So you have John being in partnership with Peter before Jesus called them. They were in the fishing business together as partners. And James the brother of John is included in that. So they were men whose relationship goes back quite a ways.

Peter, James and John, James and John being brothers and Peter with that, formed the inner circle of the Disciples of Christ. So we have the twelve disciples but Peter, James and John formed that inner circle. When Jesus goes up to the mount of transfiguration, He takes Peter, James and John with Him. And this becomes, as you are aware, somewhat of an inner circle among the disciples. Peter and John were given the responsibility by Christ to go and prepare what was necessary for the Last Supper Jesus would have with His disciples. That will be recorded over in Luke 22:8.

Come over to John 18, and here we are in the events of the arrest of Christ and the trials He will undergo. And in verse 15, Simon Peter was following Jesus and so was another disciple. And that other disciple would be John. Characteristic of John he does not refer to himself by the name, John, but as the other disciple, the disciple whom Jesus loved and so on. So here it is Peter and John who get to come into where Christ is after His arrest. They are there together and John has connections, and arranges for Peter to be able to come in on this occasion.

In John 20:2ff, Mary Magdalene and the women have been to the tomb, they come and tell Peter. So verse 2, she ran and came to Simon Peter and to the other disciple whom Jesus loved, again referring to John. And said to them, they have taken away the Lord out of the tomb, we do not know where they have laid Him. So Peter and the other disciple went forth and went to the tomb. The two of them were running together. Here you have Peter and John; you just see them together, together. Obviously had a close relationship that went beyond their business activity together in the fishing business. And even when joined together with the other disciples they seemed to have a bond that kept them together.

After the resurrection in John 21, Jesus addresses Peter in verse 18. And says, truly, truly I say to you, when you were younger you used to gird yourself, go wherever you wish. But when you grow old you will stretch out your hand, someone else will gird you, bring you where you do not wish to go. Now this He said signifying what kind of death Peter would glorify God. When He had spoken this He said, follow Me. Peter turning around saw the disciple whom Jesus loved and says, verse 21, what about this man? Here you see Peter and John and the interaction there. And Peter's concern is what is going to happen to John. And you just see these men and their relationship together.

We come over to Acts 3-4 and see Peter and John closely linked together. They'll be together again in Acts 8 in ministry. So even here carrying into the early part of Acts they are involved in ministry together. Although John is mentioned with Peter, John is the silent partner; Peter is the spokesman, which is interesting. We ought not to get the idea that John was some kind of shrinking violet, as we would refer to it, maybe more timid, maybe more reserved. Because remember the name that Jesus gave to John and his brother James? Sons of Thunder. So John was not characterized by a timid, reserved personality in light of the name given to him and his brother. So when he is with Peter there is evidently that kind of ability to work together and Peter consistently takes the foremost position. That will happen here.

So they are going up to the temple at the ninth hour. And the Jewish day as you are aware goes from 6 to 6, like ours goes from 12 to 12. So 6 in the morning until 6 in the evening, from 6 in the evening until 6 in the morning. So the ninth hour is 3 in the afternoon, 6:00 a.m. until 3:00 p.m., 3 in the afternoon would be the ninth hour. That's the time of appointed prayer; it's a time of sacrifice. What you see here is Peter and John as Jews still following the Jewish routine. Where are we going? We're going to the temple, it's time to go there for the afternoon sacrifice, it's time to go for afternoon prayers. They don't have any concept yet of the dramatic change that is going to come about, that the focal point is going to be removed from Jerusalem, removed from the temple and its activities. That will take a while. But with them the Spirit has come, the Messiah has come, He has been raised to the right hand of the Father and that has resulted in the coming of the Spirit. And as far as they are concerned they assume that now God's work is with Israel. I mean, we have just seen thousands saved. What can we expect to happen in coming days? So they are going up to the temple.

And a man who had been lame from his mother's womb was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful, in order to beg alms of those who were entering the temple. So here is a lame man who comes to the temple and here he would ask for alms. The Jews felt a strong responsibility toward these kinds of people. So he is set at a gate coming into the temple. And we are not sure what is the gate called Beautiful. It doesn't change what we are doing so we're not going to talk about possible different gates, Corinthian gate and so on. But the point is this is a gate where you would come in to the temple, probably by the Court of the Gentiles there. And as people are coming in here is this poor man who doesn't have a way to earn a living and the Jews at a natural time was going in to worship God, to honor God. If we give alms to this poor, needy man, that will make us more acceptable to God. So they see it as mutually beneficial.

What I want you to note about this man, two things particularly, he had been lame from his mother's womb. This is not some recent accident, or as one person referred to it, psychosomatic kind of illness. He had been born with some kind of congenital defect in his feet, ankles, legs. And he is an older man. Over in Acts 4:22, he's going to experience a miracle and they tell us, the man was more than 40 years old. So from birth for over forty years he had had legs that he could not use. The second thing to observe, he was carried here. So it's not just some kind of deformity that hindered his walking and he walked with difficulty, it is serious enough that he couldn't walk at all. So he had to be carried here. It was a condition he had been in from birth, so for over forty years, and it is of such a serious nature that it is not minor. He has to be carried where he is going.

They set him down every day at the gate of the temple to seek alms. Verse 3, when he saw Peter and John about to go into the temple he began asking to receive alms. Peter along with John fixed his gaze on him and said, look at us. And he began to give them his attention, expecting to receive something from them. So naturally, look at us. Why would they tell me to do this? If they were going to ignore me they would just walk by. So what can I expect? He expected they have something they want to give me, and since the particularly want me to see, perhaps a significant gift because they want to be sure that they get some credit for it, attention in giving it. Peter is the spokesman. And Peter said, I do not possess silver and gold, but what I do have I give to you. In the name of Jesus Christ the Nazarene, walk. Peter didn't have this world's goods, remember when it came time to pay taxes the Lord had him go and fish in the lake, catch a fish and take the money out of the mouth. These were men supported by themselves, by gifts and so on, as the gospels tell us. So Peter says, I don't have any silver and gold. But I do have something for you. I have the power of God and I am willing to give that to you.

So he just gives a command, walk in the name of Jesus Christ the Nazarene. He identifies Christ as the source of the power for this miracle. And it is Jesus Christ the Nazarene. And I think it is important to note, Jesus Christ was from Nazareth. That's where He was raised during His earthly life, so He is identified with Nazareth. And here there is no mystical connection, even though now He is seated in heaven there is a clear, direct connection with His earthly life. He is Jesus Christ, the One from Nazareth. It's in His name that we command you to walk. So He is the One giving the power to do this. Simple, direct command—walk.

And the healing is instantaneous. Peter then reaches out his right hand and raises him up, helps him to get up. The man grabs his hand and Peter pulls him up. And immediately his feet and his ankles were strengthened. Look at verse 8, with a leap he stood upright and began to walk. And he entered the temple with them, walking and leaping and praising God. Now this is a full miracle. You know what happens when you don't use a part of your body over time, the muscles begin to go through atrophy and weakness sets in, so it spreads. This man had not walked on his legs for over forty years, never walked on them. So it's just not, well here are your legs now, there is going to be a process of rehabilitation here and over the months you're going to slowly gain the use of your legs. This miracle is complete.

Furthermore this man didn't need to learn how to walk and to jump; he already knew how to use these legs. So it is a complete miracle. Now he has the legs of a man who could have been using his legs for forty years. Not only are the feet and ankles healed of their deformity, but all the muscles of the legs work and this man knows how to use them. And not just to tentatively take a few steps. I mean, he is dancing around, leaping, walking. There is no doubt this man is completely, fully healed of his affliction in every way. And he is praising God, not praising Peter, but praising God as the One who has healed him.

Into the temple they go and there is somewhat of a commotion because this man is leaping and jumping around and praising God audibly here. People are looking. Now how long has this man been carried to the Gate Beautiful, and that comes into the temple asking alms? How many times have the Jews coming into the temple, going out of the temple passed him, given him a gift, maybe had a word to him in passing? He is well recognized.

When I was a student in Philadelphia going to college there in center city, we had certain beggars on the street. We got to know them well. One of them, a lady, we called her the bag lady because she had all these bags and always carried this jar with this brown concoction in it that she would drink periodically. Just a delightful lady and stop and talk with her. And she always called me Sonny. Well hi Sonny. How are you today? You could get to know these people. And if they weren't there for one day the next day you saw them you would say, where were you yesterday? I missed you. Then you'd go to plug the meter and you would give her something.

So this man here, when he is in the temple and he is jumping around and everybody is looking. All of a sudden you say, that's so-and-so, that's the crippled beggar. Look at him. So we're told, verse 9, all the people saw him walking and praising God, verse 10, and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms. And they were filled with wonder and amazement at what happened to him. So now we have the attention of a crowd, because how would that spread through the temple and the regions of the temple that quickly? The alms beggar, the crippled man at the Gate Beautiful. He is over there, jumping around, praising God. His legs are healed. Well you know what is going to happen with that, everybody wants to come and see the miracle, see if this is true. Maybe you made a mistake, maybe he looks like him.

So verse 11, while he was clinging to Peter and John. I mean, he's not going to get away from them; he's not going to let them out of his sight. So he is following them right there. All the people ran together to them at the so-called portico of Solomon, full of amazement. This is a place where the early church meets because they come to the temple, still their Jewish practice. And this was a place of assembly. It was a covered porch kind of area that ran around the outside Court of the Gentiles. And you would see pictures and models of the temple that would include that. It was named, obviously, in honor of Solomon. It wasn't Solomon's temple at this point, this is a follow-up temple, but it was named the portico of Solomon. Now let me just read you a description of it. There was a three-aisled colonnade with columns that reached a height of 27 feet. Now you have these high columns, 27 feet tall with three aisles running down. The rows of columns were spaced thirty feet apart at the side aisles, and forty-five feet at the center aisle. In all there were 162 columns. The colonnade was covered with a cedar roof and the place itself afforded ample room for countless people. So it was a place where you could assemble a large number of people.

And you have probably a large number; we're not given a number here, but a large number of people assembling. Now you have all these people gathered around and the man is right there with Peter and John so he has not moved off. We're told in verse 11 he is clinging to Peter and John. So verse 12, when Peter saw this, all the people assembling there around them, wanting to see and know what has happened. When Peter saw this he replied to the people, men of Israel. We're in the Jewish context again. Why are you amazed at this? Or why do you gaze at us as if by our own power or piety we had made him walk? Peter first makes clear, this is not because there is something special about us, that we are exceptionally godly people and so have exceptional power in and of ourselves. What a way to move into the gospel. You'll note how quickly Peter gets to the gospel, gets right to it. This doesn't have to do with my godliness; this doesn't have to do with my good character. We didn't make this man walk, the God of Abraham, Isaac and Jacob, the God of our fathers has glorified His servant, Jesus. The God of Abraham, Isaac and Jacob, the God of our fathers. What he is showing is the God of Israel has done this.

Come back to Exodus 3. When God reveals Himself to Moses this special way at the burning bush in preparation for sending Moses back to Pharaoh for the deliverance of His people, He appears in the burning bush. He is told in verse 5, remove the sandals from your feet, the place on which you are standing is holy ground. Verse 6, He said also, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Verse 15, God furthermore said to Moses, thus shall you say to the sons of Israel, the Lord, the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob has sent me. This is My name forever; this is My memorial name to all generations.

So back in Acts 3:12 when Peter addresses, men of Israel. Verse 13, the God of Abraham, Isaac and Jacob, the God of our fathers, he is addressing these Jews saying, our God, the God of Israel, the God who revealed Himself to Moses as the God of our fathers, the God of Abraham, the God of Isaac and the God of Jacob. He is working and accomplishing this. He has glorified His servant Jesus, bringing glory to Jesus with His resurrection, His ascension to heaven. And in calling Jesus His servant, He has glorified His servant Jesus. Again he uses an identification that is significant to Israel.

Come back to Isaiah 42. This calling Him His servant is identifying Him as the Messiah of Israel. So we have the God of Israel glorifying the Messiah of Israel, whom he identifies as Jesus. Verse 1, behold My servant whom I uphold, My chosen One in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. He’s talking about the coming Messiah.

Turn over to Isaiah 52, this great messianic portion, begins with Isaiah 52:13 and runs through Isaiah 53. In Isaiah 52:13, behold My servant will prosper. He will be high and lifted up and greatly exalted. So His appearance was marred more than any man and His form more than the sons of men. Down in chapter 53, He has no stately form or majesty that we should look upon Him, and so on. But you see Isaiah 52:13, My servant. Who are we talking about? This great prophetic passage of the coming Messiah and His work.

So when Peter picks up very adeptly, it's a good reminder to us to be versed in the scripture so that we can pull out the appropriate scripture, directly to the point. Not muddling around and splashing around, hoping something comes out. Very much to the point. The God of Abraham, Isaac and Jacob, the God of our fathers who is the God of Israel, as these men of Israel would clearly recognize, has glorified His servant Jesus, identifying the servant of Jehovah. The Messiah of Israel is Jesus. He has glorified Him, raised Him from the dead, and exalted Him to His right hand.

And right to the point now. The One whom you delivered and disowned in the presence of Pilate when he had decided to release Him. Right to the point. You are in complete opposition to God. He has glorified the One who is His servant, the Messiah of Israel. Do you know who that is? The One that you disowned. You delivered Him over to Pilate and you refused to acknowledge Him. Pilate even wanted to deliver Him, pagan Roman Pilate wanted to set Him free. But you refused to allow it to happen. I mean, there is no finding middle ground here, let's get right to the point. You are in trouble, you are in an awful condition, and you are the enemy of God, the God of Israel. You have set yourself up against Him and His Messiah, Jesus. You disowned Him in the presence of Pilate when he had decided to release Him.

There are a number of passages, but come to Luke 23, we'll just take what Luke says, we're familiar with the account. John 18-19 gives a rather full account. Verse 13, Pilate summoned the chief priests and the rulers and the people and said to them, you brought this man to me as one who incites the people to rebellion. And behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. No, nor has Herod. For he has sent Him back to us, and behold nothing deserving death has been done with Him. Therefore I will punish Him and release Him. They cried out together saying, away with this man and release for us Barabbas. Verse 20, Pilate wanting to release Jesus addressed them again. But they kept calling out, crucify, crucify Him. And he said to them the third time, why? What evil has this man done? I find in Him no guilt demanding death. Therefore I will punish Him and release Him. They were insistent and they prevailed.

So you see Peter brings to their attention. The Jewish leaders are here but the Jewish nation is guilty. Men of Israel, the God of Israel has glorified His servant Jesus, the One that you turned over to Pilate, the One that you disowned even when Pilate would have set Him free. I mean, he just magnifies their guilt.

Come back to Acts 3. But you disowned the holy and righteous One and asked for a murderer to be granted to you. He keeps driving home the seriousness of their sin, the greatness of their guilt. You disowned the holy and righteous One and asked for a murderer. I mean, what kind of vile, corrupt people are you that you would exchange the holy and righteous servant of God for a murderer? There is no room allowed here for them to escape the seriousness of their crime. No room here to say, we didn't do that, we weren’t involved. You are men of Israel and you are responsible for what has happened. You disowned the holy and righteous One, choosing a murderer instead.

Back in Acts 2 in Peter's prior sermon. Verse 27 Peter quoted from Psalm 16:10, because you will not abandon my soul to Hades n or allow your Holy One to undergo decay. And that reference to Christ as the Holy One. The last part of Isaiah 53:11, the Messiah is referred to as the Righteous One. So this clear identification from the Old Testament. He is the Holy One of Psalm 16, the Righteous One of Isaiah 53, servant of the Lord, the Holy One, and the Righteous One. You disowned and asked for a murderer in His place. Pilate wanted to release Him, you said no. Crucify Him, give us the murderer. I mean serious offense they had created against the holy God.

He's not done. You put to death the prince or author of life. I mean, you see the contrasts being drawn. You exchanged the holy and righteous One for a murderer and you put to death the author of life. You want a murderer; you put to death the One who gives life, the One whom God raised from the dead. So you see how he moves and shows their sinfulness, their guilt and moves to what God has done. God raised Him from the dead. That word translated prince of life in verse 15, and you have a marginal note, or author. The word has been translated author, leader, pioneer, originator. It is used three other times in the New Testament. It seems here the emphasis is on His role as the author or source of life. Remember in John's gospel we are told in the opening verses there that He brought all things into existence. So He is the creator, He is the author of life and you put Him to death. Now Pilate was the Roman authority who gave the word. Without Pilate's authority the Jews didn't have the right to execute Christ. But the Jews are accountable. The God of Israel is holding the Israelites responsible. I realize we are all guilty in a sense because He was dying for our sin, but in the immediate carrying out of the crucifixion of Christ, Peter, a Jew, says it was you, the Jews, who are responsible before God. This is part of the judgment that comes upon Israel in this final phase that prepared the way for the establishing of the church.

You put to death, verse 15, the prince of life, the One whom God raised from the dead. A fact to which we are witnesses. So you see Peter is preaching the same sermon, basically, as Acts 1, the basic message of the gospel. Jesus Christ has borne your sin and guilt before Him. And God has demonstrated and His approval of the work of Christ by raising Him from the dead. He is alive. Just a declaration of the facts. And we are witnesses of His resurrection. Remember that was one of the requirements for an apostle, to be an eyewitness of the resurrected Christ, to have seen Him after the resurrection. Not everybody is going to be given that. Now you have to take the word of the eyewitnesses. They may not have all seen Him, they didn't, these Jews. Peter doesn't say you are witnesses of that, they weren't witnesses, they didn't see Christ after His resurrection. They have to believe the testimony of the eyewitnesses, which comes down to us as well in the word of God. I share with people that Jesus Christ, the Son of God, the Messiah of Israel was crucified, buried and was raised from the dead by the power of God. Well did you see Him after His resurrection? No, I haven't seen Him. How do you know? Well the eyewitnesses have told us it's true, it is recorded in God's word. Well I don't believe that. Well then I can't help you because if you refuse to believe what God has said you remain in your sin. So Peter's statement here is stated as fact, we are eyewitnesses of the resurrection of Jesus Christ.

And on the basis of faith in His name, the name of Jesus, that's what has strengthened this man whom you see and know. And the faith which comes through Him has given him this perfect health in the presence of all. Jesus Christ has been at work here. His power, it's through faith in His name that we have brought healing to this man. And who He is. So this is not to validate Peter, it is to validate Jesus Christ as the Messiah and Savior that God has provided. He had healed this man, verse 6, in the name of Jesus Christ the Nazarene, walk. And so it's on the basis of faith in His name. And it's not the beggar's faith, because the beggar indicates no particular faith in Jesus when Peter commands him to walk. Peter had the faith in Jesus the Nazarene, and Christ demonstrates His power in bringing about the healing of this man.

So the healing is a demonstration, validating the message of the resurrected Christ. The healing is not the major point. I'm amazed, you read commentaries on this and they go off on a side of how we are to be people of compassion and helping meet the needs of people in need and doing these things. That's not the point here. Just like Jesus' earthly ministry, what does His healing power demonstrate?

Come back to Matthew 8:14, Jesus came into Peter's home and He heals Peter's mother-in-law, who has been lying in bed with a fever. Then verse 16, when evening came they brought to Him many who were demon possessed. He cast out the spirits with a word and healed all who were ill. This was to fulfill what was spoken through Isaiah the prophet, He Himself took our infirmities and carried away our diseases. Going back to the prophecies of Isaiah in chapter 53 showing He is the Messiah of Israel. He is the servant of Jehovah.

So in Acts 3 with the healing of this man in the name of Jesus Peter is saying, the God of Israel has glorified His servant Jesus. And as Peter gave in a fuller sermon in chapter 2, exalting Him to His right hand. And the proof of this all is we are eyewitnesses of that resurrection and here is the demonstration of the power that the Old Testament said the Messiah would have. We are just instruments through whom the Messiah, the servant of Jehovah, the Savior of Israel is working.

So preparing the way for Peter to drive home the point in the subsequent verses that we won't go on to, but he calls them to repentance again. Repent. I mean, this is where we go. These are the facts of the gospel, Jesus the Messiah of Israel has suffered and died and been raised from the dead and you are guilty sinners. And you must repent, come to believe in Him, the Savior that you disowned, that you rejected. You must turn to Him in order to experience His salvation. And in this context Peter is going to say this is what will be necessary for the next phase of God's program with Israel for the Messiah to return. But we have to deal with that next time.

One thing we learn, God's plan doesn't change. Peter's first sermon, the second sermon is the same basic sermon but shorter. But the content is the same. That's why we'll find as we go through the book of Acts, the gospel doesn't change. Do you know what? We who are entrusted with the gospel are ready to talk to anyone anywhere, whether the message will be at Jerusalem or as we move through Acts and is carried to other parts of the world, it doesn't matter. Paul goes to Corinth; it will be the same message. I know the Greeks want wisdom, I preach Christ crucified by bringing them the message of the gospel. We ought to be ready to talk to everyone everywhere. Good practice, we ought to just go out and talk to some people, share the gospel with them. Let me tell you about the king of Israel, the One who came to this earth and was rejected by His own people, rejected by people today. But you know what God has done? He has raised Him from the dead after He was crucified and buried, He is alive today at the right hand of the Father and He is bringing forgiveness of sins, cleansing and making people new who will place their faith in Him. Is there anybody we can't give that simple message to and let the Spirit of God use it as only He can?

Let's pray together. Thank you, Lord, for the unfolding of your work at this early stage in the church's history. Thank you for the clarity of the gospel, thank you for the power of the gospel. Thank you Lord that that same power continues today, coming by virtue of the fact that Jesus Christ has suffered and died, been buried, raised from the dead and exalted to your right hand. You have bestowed your Spirit on your people. Now the gospel is your power for salvation to everyone who believes. And we are privileged to be entrusted with this gospel and to share it with others so that the Spirit might use it to accomplish your work in lives. Use us to that end in the days before us. We pray in Christ's name, amen.