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We must first discover the general disposition of subject-matter so that we may realize
what are the salient features of the narrative, and not omit any step that is essential to the
carrying forward of the theme.
Peter's words in Acts 3: 19-26 are a direct prophetic exposition of the meaning of
this miracle. He urges repentance with a view to the time of refreshing and restoration
that will be brought in by the return of the Lord from heaven. This coming of Christ, and
the blessings that will flow from it, are in perfect harmony with the testimony of Moses
and all the prophets (Acts 3: 22-24), and with the covenant made with Abraham and his
seeds (Acts 3: 25, 26). It is impossible to read "the Church", meaning the Church of the
Mystery, into this passage, especially when we read the concluding words:
"YE are the children of the prophets . . . . . Unto YOU first God, having raised up His
Son Jesus, sent Him to bless YOU, in turning away every one of YOU from his
iniquities."
The point of Peter's explanation lies in the word translated "salvation" (Acts 4: 12).
We read that the lame man had been more than forty years a cripple, which makes us
think at once of Israel in their unbelief. The words "perfect soundness" (Acts 3: 16)
refer back to Israel's condition as described in Isa. 1: 6 where the LXX uses the same
word with the negative, "no soundness". The word "whole" in Acts 4: 9, "by what
means he is made whole", is sesostai, from sozo, "to save". The word "salvation" in
Acts 4: 12 is he soteria, literally "the healing". "Neither is there salvation in any other."
This then, is Peter's explanation. The lame man who had been healed, and who was
seen walking and leaping and praising God (Acts 3: 8), was a picture of the day when
"the lame man shall leap as an hart, and the tongue of the dumb shall sing" (Isa. 35: 6).
Bringing the healed man forward, Peter says in effect:
"Look at this man. He has been healed by the name of Jesus Christ of Nazareth, and
stands before you as a prophetic anticipation of Israel's restoration; neither is there
THE HEALING (that is, the healing and restoration of Israel) in any other. None but
this despised and rejected Messiah can ever avail."
Alas, Israel did not repent. The next outstanding typical miracle is that of a Jew
stricken with blindness, while a Gentile believes (Acts 13:). That type is fulfilled in
Acts 28:, when blindness falls upon the whole nation and "the salvation of God is
sent unto the Gentiles" (Acts 28: 28).
The gist of the typical miracle of Acts 13: 6-12 can be expressed as follows:
1: A Jew withstands the preaching of the Gospel to the Gentile.
This was the climax sin of Israel, and brought about their dispersion and present
blindness, as may be gathered from the following passage:
"Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins
alway: for the wrath is come upon them to the uttermost" (I Thess. 2: 16).