Peter emphasized the name Jesus Christ of Nazareth to confront Israel with the fact that this Jesus was their promised Messiah and King, whom they had crucified.
For Peter, a name carried a person's identity and position. When he spoke the name "Jesus Christ of Nazareth," he was not just giving a personal label; he was reminding the rulers, elders, scribes, and people of Israel that this was the Christ, their Messiah, who had healed the lame man through faith in His name. Les Feldick notes that Peter's emphasis throughout the early chapters of Acts was not on the death, burial, and resurrection or the shed blood, but on who Jesus was — the One they had killed and God had raised.
Acts 4:10 — Peter uses the exact phrase "Jesus Christ of Nazareth" and ties the healing of the lame man directly to that name.
Acts 3:16 — Peter tells Israel the man was made strong through faith in Jesus' name, showing the name's place in the miracle.
In Acts 3, Peter speaks to "ye men of Israel" and identifies the God of Abraham, Isaac, and Jacob as the One who glorified "his Son Jesus" whom they delivered up and denied before Pilate. He calls Jesus "the Holy One and the Just One" and "the Prince of life," and declares that God raised Him from the dead, "whereof we are witnesses." Peter then says, "And his name through faith in his name hath made this man strong" (Acts 3:16). In Acts 4:10 he makes the same point before the rulers and elders: "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole." The name is connected to the Person's identity and the miracle done through Him.
Les Feldick observes that in the early chapters of Acts, Peter repeatedly tells his listeners to believe "in His Name." To understand that, Les explains, a name in Scripture is inseparable from the person's identity and position. Just as dropping the name of a president instantly calls to mind the White House and the office, hearing the name "Jesus" was supposed to call to mind the One who performed miracles and claimed to be the promised Messiah and King. That is why Peter uses the full title "Jesus Christ of Nazareth": it confronts Israel with who Jesus really was. Les also stresses the setting: Peter is standing before Jewish rulers, elders, scribes, and the people of Israel — there is no Gentile in view. Therefore Peter can say, "you killed the Prince of life," whereas Paul later says, "He died for you." The focus is not the mechanics of the atonement; it is Jesus' identity and Israel's rejection of Him. Les repeatedly points out that Peter does not mention the death, burial, resurrection, or shed blood, but only says faith in His name healed the lame man.
Yes. In Acts 4:5 the men gathered are rulers, elders, scribes, Annas the high priest, Caiaphas, John, Alexander, and the high priest's kindred. Les says you cannot squeeze a Gentile into that group. Peter addresses "ye men of Israel" and "all the people of Israel." The message is directed to the nation of Israel, not to Romans or Gentiles.
No. Throughout the healing account in Acts 3 and Peter's defense in Acts 4, Peter does not mention the death, burial, resurrection, or the power of the shed blood. Instead, he points to "His name." Les says this was deliberate: the emphasis in these early chapters is on believing in the name of Jesus Christ because the name carries the identity of the Christ, the Messiah of Israel.
For Les, a name brings to mind a person's position. Just as naming a president evokes the presidency, the name "Jesus Christ" was intended to evoke the fact that Jesus was the Christ — the promised Messiah of Israel. Peter's earlier confession, "Thou art the Christ, the Son of the living God," shows this same emphasis on identity. The people were to believe in who Jesus was, not merely in what He did or what happened to Him.
Les points out a clear contrast. Peter, speaking to Israel, says "you crucified Him" and "you killed the Prince of life." Paul later says "He died for you." The first is a confrontation with national guilt; the second is a proclamation of substitutionary death. This difference shows the audience and purpose of each message.
Israelite Audience Before the Religious Leaders
Les explains that Peter and the Twelve preached the resurrection before the Sadducees and the gathered Jewish rulers, elders, and scribes—setting the exclusively Israelite audience for Peter's emphasis on the name.
Faith in His Name
Les points out that Peter says faith in His name healed the lame man and that Peter never mentions the death, burial, resurrection, or shed blood—only who Jesus was as the Christ.
Names Imply Position
Les compares names to positions (Bill Clinton = president) to show that the name "Jesus Christ" implied He was the Messiah of Israel, and that faith was to be in who Jesus was.
Peter's Confession of Christ
Les ties the early-chapter emphasis on the Name to Peter's confession that Jesus is the Christ, the Son of the living God, showing the core issue is identity.
You Killed Him vs. He Died for You
Les contrasts Peter's "you crucified Him" with Paul's "He died for you," and notes the message is to all the people of Israel.
Reminding Israel Who Jesus Was
Les says Peter was reminding these Israelites who Jesus really was, not rehearsing the events of His death and resurrection, and that faith in His name made the man whole.
Addressed to Ye Men of Israel
Les stresses asking "to whom is this addressed"—Peter speaks to "ye men of Israel" and denies the Holy One and Just One, making it an Israel-specific message.
The Name Evokes His Office
Les uses the presidency analogy again to show that the name of Jesus should bring to mind His position as the promised Messiah and King who performed the miracles.
Acts 4:10: Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
Peter explicitly connects the healing of the lame man with the name of Jesus Christ of Nazareth.
Acts 3:13: The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.
Peter identifies the Jesus whom Israel rejected as God's glorified Son.
Acts 3:15: And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
Peter describes Jesus as the Prince of life and accuses Israel of killing Him.
Acts 3:16: And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
Peter attributes the lame man's healing to faith in Jesus' name.
Matthew 16:16: And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Peter's earlier confession shows that he understood Jesus' identity as the Christ.
Les explains that using the full name draws attention to the person's identity and position. The title "Christ" means the Messiah, so Peter is reminding Israel that the One who healed the lame man is the Messiah they crucified.
No. Les repeatedly observes that Peter never mentions the death, burial, resurrection, or shed blood in these early passages. Instead, he tells them to believe in the name because the name represents who Jesus is — the Christ, Israel's Messiah.
Peter was speaking to the Jewish rulers, elders, scribes, and all the people of Israel. Les notes that no Gentile is in the audience, and the message is directed to the nation of Israel.
Les shows a contrast: Peter accuses Israel, "you killed Him," while Paul says "He died for you." The early message in Acts is Israel-specific, emphasizing who Jesus was, while Paul's later message focuses on His death for the individual.
Watch the Teaching: Why Peter Said "Whom You Crucified" — Acts 3 & 4 Explained