One distinctive feature about the preaching of the apostles is their obvious self-effacement. Politicians like Herod may bask in self-glorification with disastrous results (Acts 12:21-23), but the apostles are the very opposite (Acts 14:11-15). The apostles are not gurus seeking the limelight and the acclamation of the crowds. So Peter makes it clear it is not because of his and John's power or godliness that the cripple walks, it is because of Jesus (v. 16).

Again, a clear distinction is stated between how the Jews treated Jesus-they disowned (vv. 13-14) and killed Him (v. 15), no doubt thinking they were acting consistently with their traditions and orthodoxy-and how God treated Jesus-God glorified Him (v. 13) and raised Him (v. 15)-and the apostles were eyewitnesses to this. Peter calls for a response in verses 17-26, highlighting the strong Jewish heritage of Christ and how all that has happened is in fulfilment of the Old Testament Scriptures (see vv. 18, 21-25).

God is in control. God is working out His purposes. Therefore the Jewish crowd is to repent, for they have the privilege of being heirs to the promises of God (v. 25) and their repentance will bring about forgiveness and times of refreshing, including, in Peter's mind, the return of Christ as He had promised (vv. 19-20). Christ's return from heaven will be the ultimate fulfilment of God's promises to restore all things at His coming (v. 21).

Peter sees Jesus as the fulfilment of God's promises to Moses in Deuteronomy 18:15-19:

• Like Moses, Jesus is from among their own.
• God will put His words in Jesus' mouth.
• God will call those who disobey Jesus to account.

Jesus is the prophet who not only speaks God's words but is also God's Word (John 1:14, 18). When Jesus speaks, God speaks. When Jesus acts, God acts. In Jesus' attitudes, we see the attitudes of God.

The healing of a crippled beggar is God accrediting His Son and His words. It is little wonder that Israel should repent of their disobedience and their treatment of Him, as should we.