Acts Three
Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple. 3 Seeing Peter and John about to go into the temple, he asked to receive alms. 4 And Peter directed his gaze at him, as did John, and said, “Look at us.” 5 And he fixed his attention on them, expecting to receive something from them. 6 But Peter said, “I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!” 7 And he took him by the right hand and raised him up, and immediately his feet and ankles were made strong. 8 And leaping up, he stood and began to walk, and entered the temple with them, walking and leaping and praising God. 9 And all the people saw him walking and praising God, 10 and recognized him as the one who sat at the Beautiful Gate of the temple, asking for alms. And they were filled with wonder and amazement at what had happened to him. 11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s. 12 And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all. 17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. 19 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. 22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.” (Acts 3, ESV Bible)
Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple. (Acts 3:1-2, ESV Bible)
Prayer, Sacrifice, and the Temple Connection in Early Acts
The opening chapters of the Book of Acts tell stories of apostles who did not return to Galilee, but remained in Jerusalem. First, they waited for the promise of the Spirit, but after the coming of the Spirit they remained in the Holy City.
They witnessed about their Messiah who rose from the dead in the Temple courts, so that crowds of other Jews would understand the significance of the hour and what Yeshua did.
Times of Prayer are tied to temple Rituals...
"Shacharit [can be said] until midday. Rabbi Yehudah says until four hours into the day. Minchah [can be said] until the evening. Rabbi Yehudah says until the middle of the afternoon. Ma'ariv has no set time and Musaf can be said all day. Rabbi Yehudah says until seven hours into the day." (Mishna, Berachot 4:1)
Shacharit is the morning prayer, traditionally recited at sunrise, marking the beginning of the day. In the first century, before the advent of electricity, daily life was structured around the rising and setting of the sun, making this prayer an essential part of the morning routine. Shacharit encompasses a set of prayers that can be said from dawn until midday, approximately when the sun is at its peak.
Minchah, another form of prayer, means "gift" or "offering" in Hebrew and corresponds to the sacrifices that would have been offered at that time of day.
Ma’ariv, derived from a word meaning "evening," is the evening prayer. Interestingly, according to the Mishnah, there is no fixed time for Ma’ariv, unlike the morning and afternoon prayers, making it appear more optional in nature.
Musaf is an additional prayer service, often seen as an opportunity to "make up" for a missed prayer during the morning or afternoon.
The Mishnah, Berachot 4:1, reflects rabbinic theology that ties these structured prayer times to the Temple rituals, emphasizing the connection between daily prayer and ancient sacrificial practices.
Sacrifices and Temple rituals always played a big role in Jewish worship. Temple worship was the only type of worship explicitly commanded by God himself. All Jewish worship, even the synagogue prayers, are patterned on the principles of the Temple. Out of the list of 613 commandments about 100 relate to sacrifices (Rambam).
Sacrifice or qorban (קָרְבָּן) in Hebrew carries the meaning of "drawing closer" versus the idea of "giving something up" in English. In Hebrew, a sacrifice is the means by which you draw close to God.
The Jerusalem Temple worship had many types of sacrifices with different purposes offered at different times of the day. Two perpetual offerings עוֹלוֹת תָּמִיד (olot tamid) were offered in the morning and in the afternoon. These two offerings are offered regardless of the day or circumstances:
4 You shall offer the one lamb in the morning and the other lamb you shall offer at twilight ... 8 The other lamb you shall offer at twilight; as the grain offering of the morning and as its drink offering, you shall offer it, an offering by fire, a soothing aroma to the Lord. (Num 28:4, 8 NASB)
Time in the ancient world was less rigid and structured compared to modern standards, allowing for more flexibility and approximate intervals. For example, the Hebrew term translated as "twilight" in Numbers 28:4 literally means "between the evenings," a concept that is difficult to fully capture in English.
The "Jewish clock" typically began at sunrise, with the "morning" defined as the first to the third hour after sunrise—approximately 6 a.m. to 9 a.m.—a time when the Shacharit prayer would traditionally be recited.
From the third to the sixth hour, roughly 9 a.m. to 12 p.m., was considered daytime. The sixth hour, when the sun reached its peak, marked a break in the day, as it was the hottest period.
The afternoon spanned from the sixth to the ninth hour, approximately 12 p.m. to 3 p.m. Finally, the ninth to the twelfth hour, from 3 p.m. to 6 p.m., was considered evening. Once the sun had set, nighttime began, and it was typically divided into segments known as watches, such as the first watch, second watch, and so on.
Israelites around the world would coordinate their prayers to align with the activities taking place within the Temple.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
Unraveling the Mystery of the Beautiful Gate: Historical Significance and Theories of the Temple Mount Gates
2 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. 3 When he saw Peter and John about to go into the temple, he began asking to receive alms. (Acts 3:1-3)
The man, born with a disability, was brought to the Temple daily, most likely to seek charity, as he was unable to provide for himself.
Where exactly is the Beautiful Gate? The truth is, scholars remain uncertain, and archaeological findings have yet to provide a definitive answer. Political and social complexities currently restrict archaelogical exploration of certain areas of the Temple Mount, adding to the mystery.
One theory suggests that the Beautiful Gate is the same as the Eastern Gate, also known as the "Shushan Gate," named after the city of Shushan (Susa) mentioned in the Book of Esther. The Temple gates traditionally faced east, and this particular gate was said to be exceptionally beautiful.
The Eastern Gate, also known as the Golden Gate, is one of the most historically and religiously significant gates of Jerusalem’s Old City. Facing the Mount of Olives, it is traditionally believed to be the gate through which the Messiah will enter Jerusalem, a belief rooted in both Jewish and Christian eschatological traditions, including prophecies found in Ezekiel 44:1-3 and other texts referencing the "gate facing east." The gate was sealed in the 16th century by the Ottoman Sultan Suleiman the Magnificent, possibly to prevent the prophesied entry of the Messiah. To reinforce this barrier, a Muslim cemetery was established in front of the gate, as it was believed that a Jewish holy figure would not enter a cemetery.
The Eastern Gate has remained sealed ever since, symbolizing the complex intersection of religious, political, and historical significance tied to the site. Today, it stands as a prominent feature of the Old City walls, embodying centuries of sacred tradition, hope, and conflict surrounding Jerusalem.
Another theory posits that the Beautiful Gate might actually refer to the Nicanor Gate, located within the Temple courtyard and facing east. This gate was renowned for its impressive bronze doors, which shone like gold, and was named after Nicanor, who, according to tradition, donated these magnificent doors. The Nicanor Gate served as a passage from the Court of the Women to the Court of the Israelites.
It is important to note that individuals with deformities were not permitted to enter the Temple courtyard, adding another layer of complexity to the significance of these gates.
Later, in Acts 3:8, it says that the man entered the temple with them, implying that he was sitting outside the temple.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
6 But Peter said, “I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!” (Acts 3:6, ESV Bible)
A Miracle in the Temple
Once, it happened that Simon Peter and John went up to the Temple "at the ninth hour, the hour of prayer," that is, the time of the afternoon sacrifice, when they encountered a beggar at one of the gates (Acts 3:1).
The community of the disciples "were continually devoting themselves to ... the prayers" (Acts 2:42). They were "day by day continuing with one mind in the temple" at the times of prayer (Acts 2:46). The daily times of prayer, morning and afternoon, corresponded to the times of sacrifice.
Contrary to popular assumptions, the disciples did not teach against the Temple or the Levitical worship system. If the gospel did cancel the Torah and the Levitical worship system, the apostolic community in Jerusalem seems to have been ignorant about the change. They continued to revere the Temple and participate in its services throughout their lives.
The beggar had never walked. He was "more than forty years old" (Acts 4:22) and had been "lame from his mother's womb" (Acts 3:2). He subsisted on the generosity of others. His friends carried him daily to the Temple's Beautiful Gate, where he had access to worshipers entering and leaving the Temple. He begged those coming and going for tzedakah (צְדָקָה), i.e., charity and alms.
If the crippled man at the gate recognized Peter and John as disciples of Yeshua, he could rightfully anticipate a gift. Yeshua of Nazareth taught His disciples to bestow tzedakah on all those who asked of them, and He frequently extolled the merit of giving generously to the poor. No disciple of Yeshua would ever pass by a beggar without bestowing something upon him. Simon Peter and John, however, had no coins to give the man. Instead, they bestowed what they did have.
Simon Peter took hold of the man's right hand and lifted him up while saying, "I do not possess silver and gold, but what I do have I give to you: In the name of Yeshua the Messiah the Nazarene-walk!"
The man had never before walked-not since birth. "With a leap he stood upright and began to walk." The miracle did more than heal the man's disabled legs. Muscle tissue formed instantaneously. No less amazing, the miracle imbued the man with equilibrium, coordination, and motor skills, which should have taken him months to develop. Suddenly, he could stand upright, walk, leap, and dance.
Those who have been immobilized or hospitalized for a long time require periods of physical therapy to regain the strength to walk. As with the invalids healed by the hand of Yeshua, this man stood and walked as if he had never been handicapped a day of his life.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
In the Name of Jesus
Many Christians are familiar with the phrase “In the name of Jesus,” often used as a formulaic way to close a prayer. But what did it mean in the first century? To better understand its significance, let's explore examples from the Hebrew Scriptures that might suggest we are misinterpreting the phrase “In the name.”
"Then David said to the Philistine, "You come to me with a sword, a spear, and a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have taunted." (1 Sam 17:45)
Here, David is suggesting that he is acting on behalf of God, as an agent of God, in the place of God, or for the sake of God.
Though all the peoples walk each in the name of his god, As for us, we will walk in the name of the Lord our God forever and ever. (Micah 4:5)
How do we walk in someone’s name? We do it for their glory and on their behalf. In Hebrew, a "name" signifies more than just a label; it encompasses reputation, renown, character, essence, and being. The significance of names is emphasized throughout the Hebrew Scriptures, often highlighted through name changes that reflect a person's identity and purpose. A name embodies who a person truly is. When we are encouraged to “trust in the LORD,” it is not about knowing His exact name but trusting in His character, essence, and reputation. Once we understand who God is, we can place our trust in that understanding.
The miracles performed in the name of Jesus were done on His behalf and for the sake of His reputation, reflecting His authority and character.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
Understanding the Connection Between 'Nazarene' and 'Nazarite
Some people mistakenly believe that "Nazarene" means "Nazarite." In Hebrew, the word "Nazarite" is נָזִיר (nazir), referring to someone who is "consecrated" or "devoted" to God.
In Matthew 2:23, the terms used are נָצְרַת (natzaret) for "Nazareth" and Ναζωραῖος (nazoraios) for "Nazarene." Both words are derived from the Hebrew root נֵצֶר (netzer), meaning "branch," "shoot," or "sprout." It is important to note the distinction between the second letters in "nazir" and "netzer." Although they may sound similar and can be phonetically represented by the same letters in Greek and English, they are different Hebrew letters.
The term "Nazarene" is more accurately associated with "branch," "shoot," or "sprout," indicating a connection to Nazareth.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all. (Acts 3:13-16, ESV Bible)
The Standing Prayer
The context of the miracle makes it all the more poignant. The miracle happened as Simon Peter and John were entering the Temple to pray "the Prayer," that is the "Standing Prayer" Amidah (עֲמִידָה). Though the crippled man had sat begging at the Beautiful Gate every day, watching people go to join the prayer service in the Temple, he himself had never been able to stand for the Standing Prayer that accompanied the daily sacrifices.
The healed man accompanied Simon Peter and John into the inner courts and joined in the prayer service. The healed man could not contain his enthusiasm. "He entered the temple with them, walking and leaping and praising God" (Acts 3:8). His behavior drew attention from the worshipers.
They recognized him as the same man who used to sit begging at the gate, and they were filled with amazement. At the conclusion of the afternoon sacrifice, Simon Peter and John withdrew from the inner courts and returned to Solomon's Colonnade. The healed man clung to them and followed them there. A crowd of astonished people pressed tightly into the colonnade to see the healed man. Seizing on the moment, Simon Peter began to teach.
He began his discourse by disavowing any supernatural powers of his own. The apostles did not have the ability to work miracles by their own power or on the merit of their own godliness. God did the miracles through them to glorify His servant Yeshua. Simon Peter spoke of God in the same titles as the opening liturgical formulation of the Standing Prayer (Amidah):
Blessed are You, LORD our God and God of our fathers, God of Abraham, God of Isaac, God of Jacob, the great, mighty, and awesome God. (Shemoneh Esrei [Amidah])
The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Yeshua. (Acts 3:13)
In using the phrase “God of our fathers,” it is clear that Peter is talking to a Jewish audience.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. (Acts 3:17-18, ESV Bible)
The Messiah Must Suffer
Simon Peter introduced himself and John as "witnesses" to the Messiah and the resurrection. Apostles were eyewitnesses of the resurrected Yeshua.
Peter explained that the disabled man received healing only through their faith in the name of Yeshua and the power of that name. He quickly retold the events of the crucifixion. He placed the responsibility squarely upon the Judeans and their leadership. They had disowned the Master and given Him over to the Roman governor, Pilate. The Roman governor found Yeshua innocent of the charges and sought to release Him, but the crowd at the trial demanded the release of the insurrectionist Barabbas in His place. Pilate released the murderer and put the "Prince of Life" to death, but God raised Yeshua from the dead.
After placing responsibility for the Master's crucifixion on the Judeans gathered in the Temple, Simon Peter quickly added, "I know that you acted in ignorance, just as your rulers did also." He explained that these events had worked together to fulfill the prophecies about the Messiah's suffering.
As Joseph told his brothers in Egypt, "You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive" (Genesis 50:20).
According to Peter, all the prophets predicted that the Messiah would suffer. The sages also understood the prophets to predict a suffering Messiah. Some prophecies about the suffering Messiah are more obvious than others. For example, the servant prophecy of Isaiah 53 speaks directly about the suffering of the Messiah. Others are less well-known but no less potent, such as Amos' lament, "the time of mourning for an only son" (Amos 8:10), and Zechariah's lament, "they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn" (Zechariah 12:10). Other passages are more obscure and may contain only veiled hints and cryptic predictions about the suffering of the Messiah.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
Ignorance, Repentance, and Restoration: Understanding Sin, Forgiveness, and the Call to Return
In Jewish tradition, a sin committed in ignorance is considered the "best" kind of sin because it is one that can be forgiven more readily. When you unknowingly commit a transgression, you can seek forgiveness, trusting that God, in His mercy, is likely to forgive you. Such sins are the easiest to pardon since they were committed without awareness.
When Peter said, “I know that you acted in ignorance,” it echoes the words of Jesus:
"Father, forgive them; for they do not know what they are doing." (Luke 23:34, NASB)
In contrast, deliberate sin is committed with full awareness—it is knowingly choosing to act in disobedience to God’s standards and commands. Such sins often involve premeditation and a conscious disregard for God’s will. Just as most societies distinguish between manslaughter (accidental) and murder (intentional), there is a clear difference between unintentional and intentional sin in spiritual terms. Even accidental sins may carry consequences.
For a deliberate sin, however, there is no Temple sacrifice that can atone for it. The only recourse for someone who commits a deliberate sin is to appeal to God’s mercy and seek His forgiveness.
Since Peter states that they acted in ignorance, he offers them a way to obtain forgiveness. He says:
19 Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; 20 and that He may send Jesus, the Messiah appointed for you, 21 whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time. (Acts 3:19-21 NASB)
It is noteworthy that Peter uses "repent" and "return" together. In Greek, "repent" means to change one’s mind, while "return" implies turning around or going in a different direction. Peter's call is for them to change their thinking and turn back to a state of holiness, free from sin. He then explains the purpose of this repentance and return: “in order that times of refreshing may come from the presence of the Lord.”
A key phrase here is that Jesus remains in heaven “until the period of restoration of all things.” This eschatological term refers to the time when God will restore everything to its original state. The prophets frequently allude to this idea of a return to an utopian state throughout their writings.
We will encounter instances where the apostles call for repentance either to avoid judgment or to bring about restoration. Though different, these aspects are two sides of the same coin. On the great Day of the LORD, both judgment and restoration will occur, walking hand in hand.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
19 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. (Acts 3:19-21, ESV Bible)
Repentance and the Messianic Era
Having made his case for Yeshua, Simon Peter presented the people with the gospel charge of repentance taught by Yeshua (Matthew 4:17). He called upon the people, "Repent and return, so that your sins may be wiped away" (Acts 3:19). Repentance (teshuvah (תְּשׁוּבָה)) means "return." Peter understood the message of the gospel as an urgent call to action and deeds, a return to the commandments of God. In a Jewish context, repentance calls for a return to the Torah.
According to Peter, Israel's repentance will result in the forgiveness of sins, a time of restoration and renewal, and the return of the Messiah. All three elements belong to the kingdom of heaven--the Messianic Era:
Forgiveness of Sins
Restoration and Renewal
Return of the Messiah
The prophets predicted that in the Messianic Era, God will forgive the sins of Israel: "I will forgive their iniquity, and their sin I will remember no more" (Jeremiah 31:34). With the words "your sins may be wiped away," Simon Peter alluded to an often repeated text from Isaiah: "I have wiped out your transgressions like a thick cloud and your sins like a heavy mist. Return to Me, for I have redeemed you" (Isaiah 44:22).
In Jewish eschatology, repentance is a prerequisite for the messianic redemption, the coming age of restoration and renewal. Simon Peter applied that principle to the Master's return. For the present, Yeshua of Nazareth has been received into heaven, not unlike Elijah and Enoch, who bodily ascended. When the hour of redemption comes, He will return and do according to all that the prophets predicted.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ (Acts 3:22-23, ESV Bible)
Prophet Like Moses
Moses predicted that God would one day raise up a prophet like him. The prophet like Moses has the same authority as the Torah of Moses (Deuteronomy 18:18-19). The apostles understood this eschatological prophet as the Messiah. Not only does the Torah predict the coming Messiah, but "all the prophets who have spoken" announced the days of Messiah. A similar statement appears frequently in the Talmud: "All the prophets prophesied only for the days of the Messiah." Simon Peter said, "Samuel and his successors onward also announced these days.'
Since all the prophets prophesied for the days of the Messiah, Peter held the people liable to weigh the words of the prophets. He said, "It is you who are the sons of the prophets" (Acts 3:25). Similarly, Hillel said of the people of Israel, "If they are not prophets, they are the children of the prophets." The people of Israel inherited the promises of the prophets, including the promise of the Messiah.
Yeshua was like Moshe in many ways. There are countless examples within the gospels. Peter is quoting the Torah to give proof that Jesus is the Messiah. He then gives proof from the prophets next.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.” (Acts 3:24-26, ESV Bible)
Jesus as God's Servant
Peter gives proof from the prophets that Jesus is the Messiah. He is making an argument using well known Jewish understandings of the Hebrew Scriptures. In previous verses he argued that Jesus was the prophet like Moses.
God raised up Jesus, “to you first,” meaning, primarily for the Jewish people. They are standing in the days previously predicted and foretold by the Torah and the Prophets. This is essentially the exact same message that Peter delivered in Acts 2, after the Holy Spirit fell upon the many.
By calling Yeshua "God's Servant" Cephas (Peter) makes some powerful semantic connections (a word or phrase that automatically triggers a thought) for his listeners. One of the prophets who spoke about "God's Servant" is Isaiah.
8 "But you, Israel, My servant, Jacob whom I have chosen, descendant of Abraham My friend, 9 You whom I have taken from the ends of the earth, And called from its remotest parts and said to you, 'You are My servant, I have chosen you and not rejected you. 10 'Do not fear, for I am with you... (Is 41:8-10)
But Jacob is not the only servant in Isaiah, the Messiah is also a servant:
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...4 "He will not be disheartened or crushed until He has established justice in the earth; and the coastlands will wait expectantly for His law (teaching). (Is 42:1,4)
People know these texts very well and saying “my servant” brings up a lot of thoughts for the audience. A few chapters later is the verses that Jesus read in the synagogue (Isaiah 61:1-2). At the transfiguration, Peter, John and James saw Yeshua talking with Moses and Elijah:
"Then a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him!" (Lk 9:35)
Try to interpret Acts with Luke, since the same author wrote both.