OPENING STATEMENTS

A. Acts forms an indispensable link between the accounts of Jesus' life (Gospels) and His disciples' interpretation, preaching, and application of His acts and words in the Letters of the New Testament.

 

B. The early church developed and circulated two collections of New Testament writings: (1) the Gospels (four Gospels) and (2) the Apostle (Paul's letters). However, with the early Christological heresies of the second century, the value of the book of Acts became obvious. Acts reveals the content and purpose of Apostolic preaching (kerygma) and the amazing results of the gospel.

 

C. The historical accuracy of Acts has been accentuated and confirmed by modern archaeological discoveries, especially in relation to the title of Roman governmental officials

1. stratēgoi, 16:20,22,35,36 (also used of temple captains, Luke 22:4,52; Acts 4:1; 5:24-26)

2. politarchas, 17:6,8; and prōtō, Acts 28:7, cf. A. N. Sherwin-White, Roman Society and Roman Law in the New Testament

Luke records the tensions within the early church, even the fight between Paul and Barnabas (cf. Acts 15:39). This reflects a fair, balanced, researched historical/theological writing. 

D. The title of the book is found in slightly different forms in the ancient Greek texts:

1. Manuscript א (Sinaiticus), Tertullian, Didymus, and Eusebius have "Acts" (ASV, NIV)

2. Manuscripts B (Vaticanus), D (Bezae) in a subscription, Irenaeus, Tertullian, Cyrian, and Athanasius have "Acts of the Apostles" (KJV, RSV, NEB)

3. Manuscripts A² (first correction of Alexandrinus), E, G, and Chrysostom have "Acts of the Holy Apostles"

It is possible that the Greek words praxeis, praxis (acts, ways, behavior, deeds, practice) reflect an ancient Mediterranean literary genre which denotes the lives and actions of famous or influential people (e.g., John, Peter, Stephen, Philip, Paul). The book probably originally had no title (like Luke's Gospel). 

E. There are two distinct textual traditions of Acts. The shorter one is the Alexandrian (MSS P⁴⁵, P⁷⁴, א, A, B, C). The Western family of manuscripts (P²⁹, P³⁸, P⁴⁸ and D) seem to include many more details. It is uncertain whether they are from the author or were later insertions by scribes, based on early church traditions. Most textual scholars believe that the Western manuscripts have later additions because they

1. smooth out or try to fix unusual or difficult texts

2. add additional details

3. add specific phrases to accentuate Jesus as the Christ

4. are not quoted by any early Christian writers any time in the first three centuries (cf. F. F. Bruce, Acts: Greek Text, pp. 69-80)

For a more detailed discussion consult A Textual Commentary on the Greek New Testament by Bruce M. Metzger, published by the United Bible Societies, pp. 259-272.

Because of the vast number of later additions, this commentary will not deal with all the textual options. If a textual variant is crucial to interpretation, then and only then will it be dealt with in this commentary.

 

AUTHOR

A. The book is anonymous, but Luke's authorship is strongly implied.

1. The unique and surprising "we" sections (16:10-17 [second missionary journey at Philippi]; 20:5-15; 21:1-18 [end of third missionary journey] and 27:1-28:16 [Paul sent as prisoner to Rome]) strongly imply Luke as the author.

2. The connection between the third Gospel and Acts is obvious when one compares Luke 1:1-4 with Acts 1:1-2.

3. Luke, a Gentile physician, is mentioned as a companion of Paul in Col. 4:10-14, Philemon 24, and II Timothy 4:11. Luke is the only Gentile writer in the NT.

4. The unanimous witness of the early church was that the author was Luke.

a. the Muratorian Fragment (a.d. 180-200 from Rome says, "complied by Luke the physician")

b. the writings of Irenaeus (a.d. 130-200)

c. the writings of Clement of Alexandria (a.d. 156-215)

d. the writings of Tertullian (a.d. 160-200)

e. the writings of Origen (a.d. 185-254)

5. The internal evidence of style and vocabulary (especially medical terms) confirms Luke as author (Sir William Ramsay and Adolph Von Harnack.

 

B. We have three sources of information about Luke.

1. The three passages in the NT (Col. 4:10-4; Philemon 24; II Tim. 4:11) and the book of Acts itself.

2. The second century Anti-Marcion prologue to Luke (a.d. 160-180)

3. The early church historian of the fourth century, Eusebius, in his Ecclesiastical History, 3:4, says "Luke, by race, a native of Antioch, and by profession, a physician, having associated mainly with Paul and having companioned with the rest of the apostles less closely, has left us examples of that healing of souls which he acquired from them in two inspired books, The Gospel and The Acts of the Apostles."

4. This is a composite profile of Luke.

a. a Gentile (listed in Col. 4:12-14 with Epaphras and Demas, not with the Jewish helpers)

b. from either Antioch of Syria (Anti-Marcion prologue to Luke) or Philippi of Macedonia (Sir William Ramsay on Acts 16:19)

c. a physician (cf. Col. 4:14), or at least a well educated man

d. became a convert in middle adulthood after the church was started at Antioch (Anti-Marcion prologue)

e. Paul's traveling companion ("we" sections of Acts)

f. unmarried

g. wrote the third Gospel and Acts (similar introductions and similar style and vocabulary)

h. died at the age of 84 at Boeotia

 

C. Challenges to Luke's authorship

1. Paul's preaching on Mars Hill in Athens uses Greek philosophical categories and terms to form a common ground (cf. Acts 17), but Paul, in Romans 1-2, seems to regard any "common ground" (nature, inner moral witness) as futile.

2. Paul's preaching and comments in Acts depict him as a Jewish Christian who takes Moses seriously, but Paul's letters depreciate the Law as problematic and passing away.

3. Paul's preaching in Acts does not have the eschatological focus that his early books do (i.e., I and II Thessalonians).

4. This contrasting of terms, styles, and emphasis is interesting, but not conclusive. When the same criteria are applied to the Gospels, the Jesus of the Synoptics speaks very differently than the Jesus of John. Yet, very few scholars would deny that both reflect the life of Jesus.

 

D. When discussing authorship of Acts it is crucial that we discuss Luke's sources because many scholars (e.g., C. C. Torrey, ) believe Luke used Aramaic source documents (or oral traditions) for many of the first fifteen chapters. If this is true, Luke is an editor of this material, not an author. Even in the later sermons of Paul, Luke only gives us a summary of Paul's words, not verbatim accounts. Luke's use of sources is as crucial a question as his authorship of the book.

 

DATE

A. There is much discussion and disagreement as to the time of the writing of Acts, but the events themselves cover from about a.d. 30-63 (Paul was released from prison in Rome in the middle 60's and rearrested and executed under Nero, probably in the persecutions of a.d. 65).

 

B. If one assumes the apologetic nature of the book concerning the Roman government, then a date (1) before a.d. 64 (the beginning of Nero's persecution of Christians in Rome) and/or (2) related to the Jewish revolt of a.d. 66-73.

 

C. If one tries to relate Acts to Luke's Gospel in sequence, then the date for the writing of the Gospel influences the date of the writing of Acts. Since the fall of Jerusalem to Titus in a.d. 70 is prophesied (i.e., Luke 21), but not described, seems to demand a date before a.d. 70. If so, then Acts, written as a sequel, must be dated sometime after the Gospel.

 

D. If one is bothered by the abrupt ending (Paul still in prison in Rome, F. F. Bruce), then a date related to the end of Paul's first Roman imprisonment, a.d. 58-63, is favored.

 

E. Some historical dates related to the historical events recorded in Acts.

1. widespread famine under Claudius (Acts 11:28, a.d. 44-48)

2. death of Herod Agrippa I (Acts 12:20-23, a.d. 44 [spring])

3. proconsulship of Sergius Paulus (Acts 13:7, appointed in a.d. 53)

4. expulsion of Jews from Rome by Claudius (Acts 18:2, a.d. 49 [?])

5. proconsulship of Gallio, Acts 18:12 (a.d. 51 or 52 [?])

6. proconsulship of Felix (Acts 23:26; 24:27, a.d. 52-56 [?])

7. replacement of Felix by Festus (Acts 24:27, a.d. 57-60 [?])

8. Judea's Roman officials

a. Procurators

(1) Pontius Pilate, a.d. 26-36

(2) Marcellus, a.d. 36-37

(3) Marullus, a.d. 37-41

b. In a.d. 41 the procuratorial method of Roman administration was changed to an empirical model. The Roman Emperor, Claudius, appointed Herod Agrippa I in a.d. 41.

c. After the death of Herod Agrippa I, a.d. 44, the procurator method was reestablished until a.d. 66

(1) Antonius Felix

(2) Porcius Festus

 

PURPOSE AND STRUCTURE

A. One purpose of the book of Acts was to document the rapid growth of the followers of Jesus from Jewish roots to worldwide ministry, from the locked upper room to the palace of Caesar:

1. This geographical pattern follows Acts 1:8, which is Acts' Great Commission (Matt. 28:19-20).

2. This geographical expansion is expressed in several ways.

a. Using major cities and national boundaries. In Acts there are 32 countries, 54 cities and 9 Mediterranean islands mentioned. The three major cities are Jerusalem, Antioch, and Rome (cf. Acts 9:15). 

b. Using key persons. Acts can almost be divided into two halves: the ministries of Peter and Paul. There are over 95 people mentioned in Acts, but the major ones are: Peter, Stephen, Philip, Barnabas, James and Paul. 

c. There are two or three literary forms which appear repeatedly in Acts which seem to reflect the author's conscious attempt at structure:

 

(1)	summary statements	(2)	statements of growth	(3)	use of numbers
	1:1 – 6:7 (in Jerusalem) 6:8 – 9:31 (in Palestine) 9:32 – 12:24 (to Antioch) 12:25 – 15:5 (to Asia Minor) 16:6 – 19:20 (to Greece) 19:21 – 28:31 (to Rome)		2:47 5:14 6:7 9:31 12:24 16:5 19:20		2:41 4:4 5:14 6:7 9:31 11:21, 24 12:24 14:1 19:20

B. Acts is obviously related to the misunderstanding that surrounded the death of Jesus for treason. Apparently, Luke is writing to Gentiles (Theophilus, possibly a Roman official). He uses (1) the speeches of Peter, Stephen, and Paul to show the scheming of the Jews and (2) the positiveness of Roman governmental officials toward Christianity. The Romans had nothing to fear from the followers of Jesus.

1. speeches of Christian leaders

a. Peter, 2:14-40; 3:12-26; 4:8-12; 10:34-43

b. Stephen, 7:1-53

c. Paul, 13:10-42; 17:22-31; 20:17-25; 21:40-22:21; 23:1-6; 24:10-21; 26:1-29

2. contacts with governmental officials

a. Pontius Pilate, Luke 23:13-25

b. Sergius Paulus, Acts 13:7,12

c. chief magistrates of Philippi, Acts 16:35-40

d. Gallio, Acts 18:12-17

e. Asiarchs of Ephesus, Acts 19:23-41 (esp. v. 31)

f. Claudius Lysias, Acts 23:29

g. Felix, Acts 24

h. Porcius Festus, Acts 24

i. Agrippa II, Acts 26 (esp. v. 32)

j. Publius, Acts 28:7-10

3. When one compares Peter's sermons with Paul's it is obvious that Paul is not an innovator, but a faithful proclaimer of apostolic, gospel truths. If anyone copies anyone, then it is Peter (cf. I Peter) who uses Paul's phrases and vocabulary. The kerygma is unified!

 

C. Luke not only defended Christianity before the Roman government, but he also defended Paul before the Gentile church. Paul was repeatedly attacked by Jewish groups (Judaizers of Galatians, the "super apostles" of II Corinthians 10-13); and Hellenistic groups (Gnosticism of Colossians and Ephesians). Luke shows Paul's normalcy by clearly revealing his heart and theology in his travels and sermons.

 

D. Although Acts was not intended to be a doctrinal book, it does record for us the elements of the early Apostles' preaching which C. H. Dodd has called "the Kerygma" (essential truths about Jesus). This helps us see what they felt were the essentials of the gospel, especially as they relate to Jesus' death and resurrection.

 

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

E. Frank Stagg in his commentary, The Book of Acts, the Early Struggle for an Unhindered Gospel, asserts the purpose is primarily the movement of the message about Jesus (the gospel) from a strictly nationalistic Judaism to a universal message for all humans. Stagg's commentary focuses on Luke's purpose(s) in writing Acts. A good summary and analysis of the different theories is found on pp. 1-18. Stagg chooses to focus on the term "unhindered" in 28:31, which is an unusual way to end a book, as the key to understanding Luke's emphasis on the spread of Christianity overcoming all barriers.

 

F. Although the Holy Spirit is mentioned more than fifty times in Acts, it is not "the Acts of the Holy Spirit." There are eleven chapters where the Spirit is never mentioned. He is mentioned most often in the first half of Acts, where Luke is quoting other sources (possibly originally written in Aramaic). Acts is not to the Spirit what the Gospels are to Jesus! This is not meant to depreciate the Spirit's place, but to guard us from building a theology of the Spirit primarily or exclusively from Acts.

 

G. Acts is not designed to teach doctrine (cf. Fee and Stuart, How to Read the Bible For All Its Worth, pp. 94-112). An example of this would be the attempt to base a theology of conversion from Acts which is doomed to failure. The order and elements of conversion differ in Acts; therefore, which pattern is normative? We must look to the Epistles for doctrinal help.

However, it is interesting that some scholars (Hans Conzelmann) have seen Luke purposefully reorienting the imminent eschatologies of the first century with a patient service approach to the delayed Parousia. The kingdom is here in power now, changing lives. The church functioning now becomes the focus, not an eschatological hope.

 

H. Another possible purpose of Acts is similar to Rom. 9-11: why did the Jews reject the Jewish Messiah and the church become mostly Gentile? Several places in Acts the worldwide nature of the gospel is clearly trumpeted. Jesus sends them into all the world (cf. 1:8). Jews reject Him, but Gentiles respond to Him. His message reaches Rome.

It is possible that Luke's purpose is to show that Jewish Christianity (Peter) and Gentile Christianity (Paul) can live together and grow together! They are not in competition, but joined in world evangelization.

 

I. As far as purpose is concerned I agree with F. F. Bruce (New International Commentary, p. 18) that since Luke and Acts were originally one volume, the prologue for Luke (1:1-4) functions also as the prologue for Acts. Luke, though not an eyewitness to all the events, carefully researched them and recorded them accurately, using his own historical, literary, theological framework.

Luke then, in both his Gospel and narrative, wants to show the historical reality and theological trustworthiness (cf. Luke 1:4) of Jesus and the church. It may be that the focus of Acts is the theme of fulfillment (unhindered, cf. 28:31, where it is the last word of the book). This theme is carried forward by several different words and phrases (cf. Walter L. Liefeld, Interpreting the Book of Acts, pp. 23-24). The Gospel is not an afterthought, a plan B, or a new thing. It is God's predetermined plan (cf. Acts 2:23; 3:18; 4:28; 13:29).

 

GENRE

A. Acts is to the NT what Joshua through II Kings is to the OT: Historical Narrative (see Appendix Three). Biblical historical narrative is factual, but the focus is not on chronology or exhaustive recording of event. It selects certain events which explain who God is, who we are, how we are made right with God, how God wants us to live.

 

B. The problem in interpreting biblical narrative is that the authors never put in the text (1) what their purpose is, (2) what the main truth is, or (3) how we should emulate the things recorded. The reader needs to think through the following questions:

1. Why was the event recorded?

2. How does it relate to previous biblical material?

3. What is the central theological truth?

4. Is there significance to the literary context? (What event precedes or follows? Has this subject been dealt with elsewhere?)

5. How large is the literary context? (Sometimes large amounts of narrative form one theological theme or purpose.)

 

C. Historical narrative should not be the only source of doctrine. Often things are recorded that are incidental to the purpose of the author. Historical narrative can illustrate truths recorded elsewhere in the Bible. Just because something happened does not mean it is God's will for all believers in all ages (e.g., suicide, polygamy, holy war, handling snakes, etc.).

 

D. The best brief discussion of how to interpret historical narrative is in Gordon Fee and Douglas Stuart's How to Read the Bible For All Its Worth, pp. 78-93 and 94-112.

 

BIBLIOGRAPHY OF HISTORICAL SETTING

New books on placing Acts in its first century setting have been produced by classicists. This inter-disciplinary approach has truly helped the understanding of the NT. The series is edited by Bruce M. Minter.

A. The Book of Acts in Its Ancient Literary Setting

B. The Book of Acts in Its Graeco-Roman Setting

C. The Book of Acts and Paul in Roman Custody

D. The Book of the Acts in Its Palestinian Setting

E. The Book of Acts in Its Diaspora Setting

F. The Book of Acts in Its Theological Setting

 

Also very helpful are

1. A. N. Sherwin-White, Roman Society and Roman Law in the New Testament

2. Paul Barnett, Jesus and the Rise of Early Christianity

3. James S. Jeffers, The Greco-Roman World

 

READING CYCLE ONE  (from "A Guide to Good Bible Reading")

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.

1. Theme of entire book

2. Type of literature (genre)

 

READING CYCLE TWO  (from "A Guide to Good Bible Reading")

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.

1. Subject of first literary unit

2. Subject of second literary unit

3. Subject of third literary unit

4. Subject of fourth literary unit

5. Etc.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS4	NKJV	NRSV	TEV	NJB
The Promise of the Holy Spirit	Prologue	Introduction; the Risen Christ	Introduction	Prologue
1:1-5	1:1-3	1:1-5	1:1-5	1:1-5
	The Holy Spirit Promised
The Ascension of Jesus	1:4-8	The Ascension	Jesus Is Taken Up to Heaven	The Ascension
1:6-11		1:6-11	1:6	1:6-8
	Jesus Ascends to Heaven		1:7-9
	1:9-11			1:9-11
			1:10-11
The Choice of Judas' Successor	The Upper Room Prayer Meeting	The Gathering of the Twelve	Judas' Successor	The Group of Apostles
1:12-14	1:12-14	1:12-14	1:12-14	1:12-14
	Matthias Chosen			Judas is Replaced
1:15-26	1:15-26	1:15-26	1:15-17	1:15-20
			1:18-19
			1:20
			1:21-22	1:21-22
			1:23-26	1:23-26

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ACTS 1:1-5
 ¹The first account I composed, Theophilus, about all that Jesus began to do and teach, ²until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen. ³To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. ⁴Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," He said, "you heard of from Me; ⁵for John baptized with water, but you will be baptized with the Holy Spirit not many days from now."

1:1 "The first account I composed" This is an aorist middle indicative, literally, "I made." Luke is the obvious author of both the Gospel of Luke and Acts (compare Luke 1:1-4 and Acts 1:1-2). The term "volume" was used in Greek for a historical narrative. Technically (i.e., in Classical Greek) it implied one of at least three works. It is surely possible that the unusual ending of Acts might be explained by Luke's plan to write a third volume. Some even speculate that what we call the Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) may have been penned by Luke.

▣ "Theophilus" This name is formed from (1) God (Theos) and (2) brotherly love (philos). It can be translated "God lover," "friend of God," or "loved by God."

The title "most excellent" in Luke 1:3 could be an honorific title for a Roman governmental official (cf. Acts 23:26; 24:3; 26:25), possibly used of the equestrian order of Roman society. He may have been the literary benefactor for the writing, copying, and distributing of Luke's two books. Church tradition names him as T. Flavius Clemens, cousin of Domitian (a.d. 24-96).

▣ "all that Jesus began to do" This refers to the Gospel of Luke. It is surprising that Luke says "all" that Jesus did, because the Gospel of Luke (like all the Synoptic Gospels) is very selective in what it records about Jesus' life and teachings.

1:2 "until the day when He was taken up to heaven" This is mentioned in Luke 24:51. See Special Topic following.

SPECIAL TOPIC: THE ASCENSION

▣ "He had by the Holy Spirit" See Special Topic following.

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

▣ "given orders" This refers to information recorded in Gospel of Luke 24:44-49, in Matt. 28:18-20, and in Acts 1:8.

▣ "orders" This is an aorist middle (deponent) participle. Some scholars see this as referring to 1:8 (cf. Matt. 28:19-20; Luke 24:45-47 or Luke 24:49). The church has a two-pronged function:

1. evangelism and Christlike maturity; every believer must wait for God's power and equipping to achieve these

2. others see it as referring to "wait in Jerusalem for the Spirit coming and empowering (cf. v. 4; Luke 24:49)

 

▣ "the apostles" See chart of Apostles' names at 1:13.

▣ "He had chosen" "Chosen" (eklegō, aorist middle indicative) is used in two senses. Usually in the OT it refers to service, not salvation, but in the NT it refers to spiritual salvation. Here it seems to refer to both ideas (cf. Luke 6:13).

1:3 "He also presented Himself alive" This probably refers to Jesus' three appearances in the upper room to the entire group of disciples on three successive Sunday nights, but also could refer to other appearances (cf. 1 Cor. 15:5-8). The resurrection of Jesus is crucial to the truthfulness of the gospel (cf. 2:24,32; 3:15,26; 4:10; 5:35; 10:40; 13:30,33,34,37; 17:31; and esp. 1 Cor. 15:12-19,20). The following is a chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185.

John	Matthew	Luke	1 Corinthians
Jerusalem Appearances
Mary (Jn. 20:15)
	Women (Mt. 28:9)
		Simon (Lk. 24:34)	Cephas (1 Cor. 15:5)
		two on the road to Emmaus (Lk. 24:15)
		disciples (Lk. 24:36)	the Twelve (1 Cor. 15:5)
ten disciples (Jn. 20:19)
eleven disciples (Jn. 20:26)
Galilee Appearances
			500+ believers (1 Cor. 15:6; possibly linked to Matt. 28:16-20)
			James (1 Cor. 15:7)
seven disciples (Jn. 21:1)
	the disciples (Mt. 28:16-20)
Jerusalem Appearances
		the Ascension (Lk. 24:50-51)	all the apostles (1 Cor. 15:7)

NASB, NRSV,
NIV"by many convincing proofs"
NKJV"by many infallible proofs"
TEV"many times in ways that proved beyond doubt"
NJB"by many demonstrations"

The word tekmērion is used only here in the NT. There is a good discussion of the terms used in Greek literature in Moulton and Milligan, The Vocabulary of the Greek Testament, p. 628, where it means "demonstrative evidence." This term is also used in the Wisdom of Solomon 5:11; 19:3 and III Maccabees 3:24.

▣ "after His suffering" It was with great difficulty that Jewish believers accepted this aspect of the gospel (cf. 1 Cor. 1:23). The Messiah's suffering is mentioned in the OT (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 10:12; and notice in Luke 24:45-47). This was a major theological affirmation of Apostolic preaching (kerygma; see Special Topic at 2:14).

Luke often uses the aorist active infinitive of paschō (suffer) to refer to Jesus' crucifixion (cf. Luke 9:22; 17:25; 22:15; 24:26,46; Acts 1:3; 3:18; 9:16; 17:3). Luke may have gotten this from Mark's Gospel (cf. 8:31).

▣ "appearing to them" We have ten or eleven accounts of Jesus' post-resurrection appearances recorded in the NT. However, these are only representative samples and not a definitive list. Apparently Jesus came and went during the period, but did not stay with any one group.

SPECIAL TOPIC: JESUS' POST RESURRECTION APPEARANCES

▣ "forty days" This is an OT idiom for a long period of indefinite time, longer than a lunar cycle. Here it is related to the time between the annual Jewish feasts of Passover and Pentecost (which is fifty days). Luke is the only source of this information. Since the date of the ascension is not the major issue (not even noted by Christian writers until the fourth century a.d.), there must be another purpose for the number. It could relate to Moses on Mt. Sinai, Israel in the wilderness, Jesus' temptation experience, or we just do not know, but it is obvious that the date itself is not the issue.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

▣ "speaking of the things concerning the kingdom of God" The Gnostics claimed that Jesus revealed secret information to their group during the time between Passover and Pentecost. This is certainly false. However, the account of the two on the road to Emmaus is a good example of Jesus' post-resurrection teaching. I think Jesus, Himself, showed the church leaders from the Old Testament, the predictions and texts related to His life, death, resurrection and Second Coming. See SPECIAL TOPIC: THE KINGDOM OF GOD following.

SPECIAL TOPIC: THE KINGDOM OF GOD

1:4

NASB"gathering them together"
NKJV"being assembled together with them"
NRSV"while staying with them"
TEV"when they came together"
TEV^b"while he was staying with them"
NIV"while he was eating with them"
NJB"while at table with them"

Verses 4-5 use one appearance of Jesus as an example of one of His several appearances and proofs. The term sunalizomenos can be spelled differently. The spelling changes the meaning.

1. long a – assemble/gather

2. short a – eat with (literally "with salt")

3. au (diphthong) – stay with

It is uncertain which was intended, but Luke 24:41-43 (cf. John 21) describes Jesus eating with the apostolic group, which would have been evidence of His resurrected, physical body (cf. v. 3).

▣ "not to leave Jerusalem" This is recorded in Luke 24:49. The first part of Acts is a review of the end of Luke's Gospel, possibly a literary way of linking the two books.

▣ "to wait for what the Father had promised" In 2:16-21 Peter relates this to the eschatological prophecy of Joel 2:28-32. They waited ten days until Pentecost. Luke has specifically designated "the Father' promise" as the Holy Spirit (cf. Luke 24:49; Acts 2:33). Jesus had previously spoken to them about the coming of the Spirit in John 14-16. However, it is possible that Luke understands the Father's promise not as one thing only (i.e., the Holy Spirit), but also that the OT promised salvation will be brought to Israel in the person of the Messiah (cf. Acts 2:39; 13:23,32; 26:6).

▣ "Father" The OT introduces the intimate familial metaphor of God as Father:

1. the nation of Israel is often described as YHWH's "son" (cf. Hos. 11:1; Mal. 3:17)

2. in Deuteronomy the analogy of God as Father is used (1:31)

3. in Deut. 32:6 Israel is called "his children" and God called "your Father"

4. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans)

5. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9)

Jesus spoke Aramaic, which means that many of the places where "Father" appears as the Greek Pater may reflect the Aramaic Abba (cf. 14:36). This familial term "Daddy" or "papa" reflects Jesus' intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term "Father" was used rarely in the OT (and not often in rabbinical literature) for YHWH, but Jesus uses it often and pervasively. It is a major revelation of believers' new relationship with God through Christ (cf. Matt. 6:9).

1:5 "John" All four Gospels (cf. Matt. 3:1-12; Mark 1:2-8; Luke 3:15-17; John 1:6-8,19-28) tell of the ministry of John the Baptist. "John" was the shortened form of the Hebrew name Johanan (BDB 220), which meant "YHWH is gracious" or "gift of YHWH." His name was significant because, like all biblical names, it pointed toward God's purpose for his life. John was the last of the Old Testament prophets. There had not been a prophet in Israel since Malachi, around 430 b.c. His very presence caused great spiritual excitement among the people of Israel.

▣ "baptized with water" Baptism was a common initiating rite among Jews of the first and second century, but only in connection with proselytes. If someone from a Gentile background wanted to become a full child of Israel, he had to accomplish three tasks:

1. circumcision, if male

2. self-baptism by immersion, in the presence of three witnesses

3. a sacrifice in the Temple if possible

In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, ritualism precedents can be cited for this ceremonial washing:

1. as a symbol of spiritual cleansing (cf. Isa. 1:16)

2. as a regular ritual performed by the priests (cf. Exod. 19:10; Leviticus 15)

3. a regular ritual procedure before entering the temple to worship

 

▣ "you will be baptized with the Holy Spirit" This is a future passive indicative. The passive voice may refer to Jesus because of Matt. 3:11; Luke 3:16. The preposition ev can mean "in," "with," or "by" (i.e., instrument, cf. Matt. 3:11). This phrase can refer to two events: (1) becoming a Christian, (cf. 1 Cor. 12:13) or (2) in this context, the promised infusion of spiritual power for effective ministry. John the Baptist often spoke of Jesus' ministry by this phrase, (cf. Matt. 3:11; Mark 1:8; Luke 3:16-17; John 1:33).

p class="norm_indent_no-space"> This is in contrast to John's baptism. The Messiah will inaugurate the new age of the Spirit. His baptism will be with (or "in" or "by") the Spirit. There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (cf. 1 Cor. 12:13). I do not deny later fillings and equippings, but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom. 6:3-4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In my understanding the works of the Holy Spirit are:

 

1. convicting of sin

2. revealing the truth about Christ

3. leading to acceptance of the gospel

4. baptizing into Christ

5. convicting the believer of continuing sin

6. forming Christlikeness in the believer

 

▣ "not many days from now" This is a reference to the Jewish festival of Pentecost which occurred seven weeks after Passover. It recognized God's ownership of the grain harvest. It came fifty days after Passover (cf. Lev. 23:15-31; Exod. 34:22; Deut. 16:10).

NASB (UPDATED) TEXT: 1:6-11
 ⁶So when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?" ⁷He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority; ⁸but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." ⁹And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. ¹⁰And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. ¹¹They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven."

1:6 "they were asking Him" This imperfect tense means either repeated action in past time or the initiation of an act. Apparently these disciples had asked this many times.

▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. John 9:36, 38). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH, which was a form of the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the Commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11).

SPECIAL TOPIC: NAMES FOR DEITY

▣ "is it at this time You are restoring the kingdom of Israel" They still had a totally Jewish nationalistic perspective (cf. Ps. 14:7; Jer. 33:7; Hos. 6:11; Luke 19:11; 24:21). They possibly even were asking about their administrative positions.

This theological question still causes much controversy. I want to include here a part of my commentary on Revelation (see www.freebiblecommentary.org ) which discusses this very issue.

"The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler, but the NT Apostles never focus on this agenda. Is not the OT inspired (cf. Matt. 5:17-19)? Have the NT authors omitted crucial end-time events?

There are several sources of information about the end of the world:

1. OT prophets

2. OT apocalyptic writers (cf. Ezek. 37-39; Dan. 7-12)

3. intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch)

4. Jesus Himself (cf. Matt. 24; Mark 13; Luke 21)

5. the writings of Paul (cf. 1 Cor. 15; 2 Cor. 5; 1 Thess. 4; 2 Thess. 2)

6. the writings of John (the book of Revelation).

Do these all clearly teach an end-time agenda (events, chronology, persons)? If not, why? Are they not all inspired (except the Jewish intertestamental writings)?

The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope (cf. Eph. 2:11-3:13). Here are some relevant examples:

1. The city of Jerusalem is used as a metaphor of the people of God (Zion) and is projected into the NT as a term expressing God's acceptance of all repentant, believing humans (the new Jerusalem of Revelation 20-22). The theological expansion of a literal, physical city into the people of God is foreshadowed in God's promise to redeem fallen mankind in Gen. 3:15 before there even were any Jews or a Jewish capital city. Even Abraham's call (cf. Gen. 12:3) involved the Gentiles.

2. In the OT the enemies are the surrounding nations of the Ancient Near East, but in the NT they have been expanded to all unbelieving, anti-God, Satanically-inspired people. The battle has moved from a geographical, regional conflict to a cosmic conflict.

3. The promise of a land which is so integral in the OT (the Patriarchal promises) has now become the whole earth. New Jerusalem comes to a recreated earth, not the Near East only or exclusively (cf. Rev. 20-22).

4. Some other examples of OT prophetic concepts being expanded are (1) the seed of Abraham is now the spiritually circumcised (cf. Rom. 2:28-29); (2) the covenant people now include Gentiles (cf. Hos. 1:9; 2:23; Rom. 9:24-26; also Lev. 26:12; Exod. 29:45; 2 Cor. 6:16-18 and Exod. 19:5; Deut. 14:2;; Titus 2:14); (3) the temple is now the local church (cf. I Cor. 3:16) or the individual believer (cf. 1 Cor. 6:19); and (4) even Israel and its characteristic descriptive phrases now refer to the whole people of God (cf. Gal. 6:16; 1 Pet. 2:5, 9-10; Rev. 1:6)

The prophetic model has been fulfilled, expanded, and is now more inclusive. Jesus and the Apostolic writers do not present the end-time in the same way as the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy and Fulfillment). Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book and force meaning into atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the OT prophets, but show their ultimate universal implication."

1:7

NASB"It is not for you to know times or epochs which the Father has fixed by His own authority"
NKJV"It is not for you to know times or seasons"
NRSV"It is not for you to know the times or periods"
TEV"the times and occasions"
NJB"It is not for you to know times or dates"

The term "times" (chronos) means "eras" or "ages" (i.e., the passing of time), while the term "epochs" (kairos) means a "time of specific events or seasons" (cf. Titus 1:2-3). Louw and Nida: Greek-English Lexicon, says they are synonyms simply denoting duration of time (cf. 1 Thess. 5:1). It is obvious that believers are not to try to set specific dates; even Jesus did not know the time of His return (cf. Matt. 24:36; Mark 13:32). Believers can know the general season, but they are to remain ready and active for the actual event at all times (cf. Matt. 24:32-33). The twin emphases of the NT about the Second Coming are to stay active and be ready. The rest is up to God!

1:8 "but you will receive power" Notice that the coming of the Holy Spirit is linked to power and witness. Acts is about "witness" (i.e., martus). This theme dominates the book (cf. 1:8,22; 2:32; 3:15; 5:32; 10:39,41; 13:31; 22:15,20; 26:16). The church has been given her assignment—witness to the gospel of Christ (cf. Luke 24:44-49)! The Apostles were witnesses of Jesus' life and teaching, now they were witnesses about His life and teaching. Effective witness occurs only by means of the Spirit's power.

It is interesting that The Jerome Biblical Commentary (p. 169) notes Luke's tendency to express a "delayed paraousia." Here is the quote.

"The Spirit is the substitute for the Parousia. This is the force of alla, 'but,' the conjunction that joins the two parts of Jesus' reply. The Spirit is the principle of continued Christian existence in a new era of sacred history, the era of the church and mission. These realities must take the place of an early Parousia as the focal point of Christian awareness. The Spirit in the Church is the Lucan answer to the problem of the delay of the Parousia and the continuance of history."

▣ "Jerusalem. . .Judea. . .Samaria. . .the remotest part of the earth" This is a geographical outline of Acts:

1. Jerusalem, chapters 1-7

2. Judea and Samaria, chapters 8-12

3. ends of the earth (i.e., Rome), chapters 13-28.

This outline may denote the author's literary structure and purpose. Christianity is not a sect of Judaism, but a worldwide movement of the one true God fulfilling His OT promises to restore rebellious mankind to fellowship with Himself (cf. Gen. 12:3; Exod. 19:5; Isa. 2:2-4; 56:7; Luke 19:46).

The phrase "the remotest part of the earth" is used again in 13:47, where it is a quote from Isa. 49:6, a Messianic text which also mentions "a light to the nations." A Savior (cf. Gen. 3:15) for the nations (cf. Gen. 12:3; Exod. 19:5-6; Isa. 2:2-4) has always been God's plan.

The first Jewish leaders, knowing the Septuagint and the many prophetic promises of YHWH restoring Jerusalem, raising Jerusalem, bringing the world to Jerusalem, expected these to be literally fulfilled. They stayed in Jerusalem (cf. 8:1). But the gospel revolutionized and extended the OT concepts. The world-wide mandate (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) told believers to go into all the world, not wait for the world to come to them. Jerusalem of the NT is a metaphor for heaven (cf. Rev. 21:2), not a city in Palestine.

SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN

1:9 "He was lifted up" This event is known as the Ascension. The resurrected Jesus is returned to His place of pre-existing glory (cf. Luke 24:50-51; John 6:22; 20:17; Eph. 4:10; 1 Tim. 3:16; Heb. 4:14; and 1 Pet. 3:22). The unexpressed agent of the passive voice is the Father. See SPECIAL TOPIC: THE ASCENSION at 1:2.

Notice the variety in the verb used to describe this ascension.

1. "taken up," v. 2 – aorist passive indicative

2. "lifted up," v. 9 – aorist passive indicative

3. "has been taken up," v. 11 (same verb as v. 2) – aorist passive participle

4. "was carried up into heaven," Luke 24:51 (textual variant) – imperfect passive indicative

See SPECIAL TOPIC: THE ASCENSION at 1:2.

▣ "a cloud" Clouds were a significant eschatological marker. See Special Topic following.

SPECIAL TOPIC: COMING ON THE CLOUDS

1:10 "they were gazing intently" This is a periphrastic imperfect. They were continuing to strain hard to see Jesus as long as possible. Even after He had been lost from sight, they kept on looking.

This term is characteristic in Luke's writings (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1, found in the NT outside of Luke and Acts only twice, in 2 Corinthians 3). It implies "to look at intently," "to gaze upon," or "to fix one's eyes upon."

▣ "into the sky" The ancients believed heaven was up, but in our day of a fuller knowledge of the universe, up is relative. In Luke 24:31, Jesus vanished. This might be a better model for our culture. Heaven is not up and out there, but possibly another dimension of time and space. Heaven is not a direction, but a person!

▣ "two men in white clothing" The NT often identifies angels by their bright white clothing, (cf. Luke 24:4; John 20:12). Angels appeared at His birth, His temptation, in Gethsemane, at the tomb, and here at His ascension.

1:11 "Men of Galilee" Several times in Acts Luke records the Galilean origins of the disciples (cf. 2:7; 13:31). All of the Twelve, except Judas Iscariot, were from Galilee. This area was looked down on by residents of Judea because it had a large Gentilepopulation and it was not as "kosher" (i.e., strict) in its performance of the Oral Traditions (Talmud).

One wonders if Luke structured this exchange to answer the later questions about the delayed Second coming. Christians should not focus on the Parousia but on service, evangelism, and missions!

▣ "Jesus. . .will come" Some theologians try to make a distinction between "Jesus" and "the Christ." These angels affirm that it is the Jesus who they knew who would return. The glorified, ascended Christ is still the glorified Jesus of Nazareth. He remains the God/man.

Jesus will come again as He left, on the clouds of heaven (See Special Topic at 1:9, cf. Matt. 10:23; 16:27; 24:3,27,37,39; 26:64; Mark 8:38-39; 13:26; Luke 21:27; John 21:22; 1 Cor. 15:23; 1 Thess. 1:10, 4:16; I1 Thess. 1:7, 10; 2:1,8; James 5:7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7). The Second Coming of Jesus is a recurrent and major theme of the NT. One reason the gospel took so long to be put into written form was the early church's expectation of the very-soon return of Christ. His surprising delay, the dying of the Apostles, and the rise of heresies all finally prompted the church to record the life and teachings of Jesus in written form.

NASB (UPDATED) TEXT: 1:12-14
 ¹²Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away. ¹³When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. ¹⁴These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.

1:12 "returned" Luke 24:52 adds "with great joy."

▣ "mount called Olivet" This seems to contradict Luke 24:50 (i.e., Bethany); however, compare Luke 19:29 and 21:37 with Mark 11:11-12 and 14:3. The ridge known as the Mt. of Olives was a 2.5 mile ridge about 300-400 feet above Jerusalem that ran from Bethany opposite the Kidron Valley, across from the Temple. It is mentioned in OT eschatological prophecy (cf. Zech. 14:4). Jesus had met the disciples there many times to pray and possibly camp out.

▣ "a Sabbath day's journey away" The distance a Jew could travel on the Sabbath was set by the rabbis (cf. Exod. 16:29; Num. 35: 5). It was a distance of about 2,000 cubits (or steps), which the rabbis set as the maximum one could walk on the Sabbath and not break the Mosaic law.

1:13 "the upper room" This was probably the same site as the Last Supper (cf. Luke 22:12; Mark 14:14-15). Tradition says it was the upper level (2^nd or 3^rd floor) of the home of John Mark (cf. Acts 12:12), who wrote the memories of Peter into the Gospel of Mark. It must have been a large room to accommodate 120 persons.

▣ "they" This is one of four lists of the Apostles (cf. Matt. 10:2-4; Mark 3:16-19; and Luke 6:14-16). The lists are not identical. The names and order change. However, they are always the same persons named in four groups of three. Peter is always first and Judas is always last. These three groups of four may have been for the purpose of allowing these men to return home periodically to check on and provide for their families. See Special Topic following.

SPECIAL TOPIC: THE APOSTLES' NAMES

▣ "Peter" Most Jews of Galilee had both a Jewish name (e.g., Simon or Simeon [BDB 1035, cf. Gen. 29:33], meaning "hearing") and a Greek name (which is never given). Jesus nicknames him "rock." In Greek it is petros and in Aramaic it is cephas (cf. John 1:42; Matt. 16:16).

▣ "Andrew" The Greek term means "manly." From John 1:29-42 we learn that Andrew was a disciple of John the Baptist and that he introduced his brother Peter to Jesus.

▣ "Philip" The Greek term means "fond of horses." His call is elaborated in John 1:43-51.

▣ "Thomas" The Hebrew term means "twin" or Didymus (cf. John 11:16; 20:24; 21:2).

▣ "Bartholomew" The term means "Son of Ptolemy." He may be the Nathanael ("gift of God," BDB 681 and 41) of the Gospel of John (cf. John 1:45-49; 21:20).

▣ "Matthew" Possibly related to the Hebrew name Mattenai, means "gift of YHWH" (BDB 683). This is another designation for Levi (cf. Mark 2:14; Luke 5:27).

▣ "James" This is the Hebrew name "Jacob" (BDB 784, cf. Gen. 25:26) There are two men named James in the list of the Twelve. One is the brother of John (cf. Mark 3:17) and part of the inner circle (i.e., Peter, James, and John). This one is known as James the less.

▣ "Simon the Zealot" The Greek text of Mark has "Cananean" (also Matt. 10:4). Mark, whose Gospel was written to Romans, may not have wanted to use the politically "hot-button" word "zealot," which referred to a Jewish anti-Roman guerrilla movement. Luke does call him by this term (cf. Luke 6:15 and Acts 1:13). The term "Cananean" may have several derivatives.

1. of the area of Galilee known as Cana

2. from the OT use of Canaanite as merchant

3. from a general designation as a native of Canaan.

If Luke's designation is right, then "zealot" is from the Aramaic term for "enthusiast" (cf. Luke 6:15; Acts 1:17). Jesus' chosen twelve disciples were from several different and competing groups. Simon was a member of a nationalistic group which advocated the violent overthrow of Roman authority. Normally this Simon and Levi (i.e., Matthew the tax collector) would not have been in the same room with each other.

▣ "Thaddaeus" He was also called "Lebbeus" ("man of heart," cf. Matt. 10:3) or "Judas" (cf. Luke 6:16; John 14:22; Acts 1:13). Thaddaeus means "beloved child" (lit. "from the breast").

▣ "Judas Iscariot" There are two Simons, two Jameses, and two Judases. "Iscariot" has two possible derivations: (1) man of Kerioth in Judah (cf. Jos. 15:23) or (2) "dagger man" or assassin, which would mean he also was a zealot, like Simon.

SPECIAL TOPIC: ISCARIOT

1:14 "these all with one mind" This term is a compound of "this same" (homo) and "emotion of the mind" (thumos). It was not a prerequisite as much as it was the atmosphere of anticipation. This attitude is mentioned again and again in Acts (i.e., of believers, cf. 1:14; 2:46; 4:24; 5:12; 15:25; and of others in 7:57; 8:6; 12:20; 18:12; 19:29).

NASB"continually devoting"
NKJV"continued"
NRSV"constantly devoting"
TEV"gathered frequently"
NJB"joined constantly"

This term (pros and kaptereō) means to be intent or persistent or intently engaged. Luke uses it often (cf. 1:14; 2:42,46; 6:4; 8:13; 10:7). It is a periphrastic present active participle.

▣ "with the women" There was a group of women who traveled with and provided for and cared for Jesus and the Apostles (cf. Matt. 27:55-56; Mark 15:40-41; Luke 8:2-3; 23:49; and John 19:25). See Special Topic following.

SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES

▣ "His brothers" We know the names of several of Jesus' half-brothers: Jude, James (see Special Topic at 12:17), and Simon (cf. Matt. 13:55; Mark 6:3 and Luke 2:7). They were once unbelievers (cf. John 7:5), but now part of the inner group of disciples. For an interesting brief discussion of the historical development of the doctrine of the "perpetual virginity" of Mary, see F. F. Bruce, New International Commentary, Acts, p. 44, footnote 47.

NASB (UPDATED) TEXT: 1:15-26
 ¹⁵At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said, ¹⁶"Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. ¹⁷"For he was counted among us and received his share in this ministry." ¹⁸(Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out. ¹⁹And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.) ²⁰"For it is written in the book of Psalms, 'Let his homestead be made desolate, And let no one dwell in it'; and, 'Let another man take his office.' ²¹"Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us— ²²beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection." ²³So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias. ²⁴And they prayed and said, "You, Lord, who know the hearts of all men, show which one of these two You have chosen ²⁵to occupy this ministry and apostleship from which Judas turned aside to go to his own place." ²⁶And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.

1:15 "at this time" This is literally "in these days" (en tais hēmerais) This phrase is used often in the opening chapters of Acts (cf. 1:15; 2:18; 5:37; 6:1; 7:41; 9:37; 11:27; 13:41). Luke is using other eyewitness sources. He also uses "from day to day" (kath hēmeran) as common, ambiguous time indicator in the early chapters of Acts (cf. 2:46,47; 3:2; 16:5; 17:11,31; 19:9). After chapter 15 Luke is personally acquainted with many of the events he is recording. He still uses "day" often, but not as often as in these ambiguous, idiomatic phrases.

▣ "Peter stood up" Peter is obviously the spokesman for the Apostles (cf. Matthew 16). He preached the first sermon of the church after the coming of the Spirit (cf. Acts 2) and the second sermon in Acts 3. Jesus appears to him first in the post-resurrection appearances (cf. John 21 and 1 Cor. 15:5). His Hebrew name is "Simeon" (cf. Acts 15:14; 2 Pet. 1:1). This name is spelled "Simon" in Greek. The term "Peter" is a Greek term (petros) for a "detached rock." It is "Cephas" or "bedrock" in Aramaic (cf. Matt. 16:18).

▣ "a gathering of about one hundred and twenty persons" This phrase is a parenthesis in the UBS⁴ Greek text (but not vv. 18-19). This group must have included the eleven Apostles, the women who accompanied Jesus, and other disciples from Jesus' preaching and healing ministry.

1:16 "the Scripture" All references to "Scripture" in the NT (except 2 Pet. 3:15-16) refer to the OT (ex. Matt. 5:17-20; 2 Tim. 3:15-17). This passage also asserts the inspiration of the Holy Spirit (cf. 2 Pet. 1:21) through David. It also implies the canonization of "the Writings" section of the Hebrew Bible.

SPECIAL TOPIC: INSPIRATION

▣ had to be" This is dei, which means necessity. It is an imperfect active indicative and refers to the first quote in v. 20.

The term is characteristic of Luke's sense of the life of Jesus and the early church being an extension of OT Scriptures (cf. Luke 18:31-34; 22:37; 24:44). Luke uses this term often (cf. Luke 2:49; 4:43; 9:22; 11:42; 12:12; 13:14,16,33; 15:32; 17:25; 18:1; 19:5; 21:9; 22:7,37; 24:7,26,44; Acts 1:16,21; 3:21; 4:12; 5:29; 9:6,16; 14:27; 15:5; 16:30; 17:3; 19:21,36; 20:35; 23:11; 24:19; 25:10,24; 26:9; 27:21,24,26). The term means "it is binding," "it is necessary," "it is inevitable." The gospel and its growth is not a chance occurrence, but the predetermined plan of God and fulfillment of OT Scripture (LXX usage).

▣ "fulfilled" When one reads these OT quotes (v. 20), Judas' betrayal was not the intent of the writer of the Psalms (i.e., Ps. 69:25; 109:8). The Apostles interpreted the OT in light of their experience with Jesus. This is called typological interpretation (cf. v. 20). Jesus Himself may have set the pattern of this approach as He walked and talked with the two on the road to Emmaus (cf. Luke 24:13-35, especially vv. 25-27). The early Christian interpreters saw parallels between the events of the OT and Jesus' life and teachings. They saw Jesus as the prophetic fulfillment of all the OT. Believers today must be careful of this approach! Those inspired NT authors were under a level of inspiration and personally familiar with the life and teachings of Jesus. We affirm the truth and authority of their witness but cannot reproduce their method.

SPECIAL TOPIC: TYPOLOGY

▣ "Judas" It was Judas' apostasy, not his death, which caused this election of a substitute Apostle. In v. 20b, Judas' actions were seen as a fulfillment of prophecy. The NT does not record another Apostolic election after the death of James (cf. Acts 12:2). There is much mystery and tragedy in the life of Judas. He was possibly the only Apostle who was not a Galilean. He was made the treasurer of the apostolic group (cf. John 12:6). He was accused of stealing their money throughout the period of Jesus' time with them. He is said to be a prophetic fulfillment and an object of Satanic attack. His motives are never stated, but his remorse resulted in his taking his own life after returning the bribe.

There is so much speculation about Judas and his motives. He is mentioned and vilified often in John's Gospel (6:71; 12:4; 13:2,26,39; 18:2,3,5). The modern play "Jesus Christ Superstar" depicts him as a faithful, but disillusioned, follower who tried to force Jesus into fulfilling the role of Jewish Messiah—this is, to overthrow the Romans, punish the wicked, and set up Jerusalem as the capital of the world. However, John depicts his motives as greedy and malicious.

The main problem is the theological issue of God's sovereignty and human free will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if Satan controlled him or God predicted and caused him to betray Jesus? The Bible does not address these questions directly. God is in control of history; He knows future events, but mankind is responsible for choices and actions. God is fair, not manipulative.

There is a new book that tries to defend Judas—Judas Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this book, but it is very interesting and thought provoking.

▣ "who became a guide to those who arrested Jesus" Here is a quote from my commentary on Matthew 26:47-50 (see www.freebiblecommentary.org ).

"There has been much discussion about the motivation of Judas. It must be said that this remains uncertain. His kiss of Jesus in v. 49 either (1) was a sign to the soldiers that this was the man to arrest (cf. v. 48); or (2) lends support to the modern theory that he was trying to force Jesus' hand to act, (cf. 27:4). Other Gospel passages state that he was a robber and an unbeliever from the beginning (cf. John 12:6).

From Luke 22:52 we know the make-up of this crowd. There were Roman soldiers involved because they were the only ones who could legally carry swords. Also, the Temple police were involved because they usually carried clubs. Representatives from the Sanhedrin were also present at the arrest (cf. vv. 47, 51)."

1:17 Judas was chosen by Jesus, heard Jesus speak, saw Jesus' miracles, was sent on mission by and for Jesus, was present in the upper room and participated in these events and, yet, betrayed Jesus!

1:18

NASB, NKJV,
NRSV, NJB,
NIV"falling headlong, he burst open"
TEV"where he fell to his death and burst open"

It is possible that "falling headlong" was a medical term for "swelling up" (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, pp. 535-536), which is found in some English translations (e.g., Phillips, Moffatt and Goodspeed). For a good discussion of the different versions of Judas' death (Matt. 27:5 vs. Acts 1:18) see Hard Sayings of the Bible, pp. 511-512.

▣ "this man acquired a field" Verses 18-19 are parenthetical (cf. NASB, NKJV, NRSV, NJB, NIV). The author provided this information for the reader's understanding. From Matt. 27:6-8 we learn the priests bought this piece of land in fulfillment of OT prophecy (cf. Matt. 27:9). It was Judas' money, which the priests considered unclean and used to buy a field for burying unclaimed bodies. Verses 18-19 tell us it was the very field in which Judas died. This information about Judas' death is not repeated elsewhere.

1:19 "in their own language" Many of the Jews of Jesus' day did not read or speak Hebrew, but a similar Semitic language, Aramaic, which they learned from their years under Persian rule. The educated people could speak and read Hebrew. Jesus used it when He reads Scripture in the Synagogues.

Many people in Palestine would have been bilingual (Koiine Greek and Aramaic) or tri-lingual (Koine Greek, Aramaic, and Hebrew).

Jesus spoke Aramaic most of the time. The phrases and words in the Gospels that are transliterated are all Aramaic.

NASB, NRSV"Hakeldama, that is Field of Blood"
NKJV"Akel dama, that is, Field of Blood"
TEV"Akeldama, which means Field of Blood"
NJB"Bloody acre. . .Hakel-dama"

This is a Greek translation of an Aramaic word. It is always difficult to uniformly transpose from one language to another. Despite the Greek spelling variations, the Aramaic means "field of blood." This could mean

1. a field bought with blood money (cf. Matt. 27:7a)

2. a field where blood was shed (cf. Acts 1:18)

3. a field where murderers or foreigners were buried (cf. Matt. 27:7b)

 

1:20 These are two quotes from the Psalms. The first is Ps. 69:25. Originally it was plural. It functions as a curse formula related to Judas. The second quote is from Ps. 109:8 (LXX). It provides the prophetic precedent for the replacement of Judas discussed in vv. 21-26.

Modern believers cannot reproduce this method of typological hermeneutics because none of us in this period of history are inspired. The Spirit guided these Bible authors/scribes at a level He does not do for later believers. We are illumined by Him but we sometimes disagree (see SPECIAL TOPIC: INSPIRATION at v. 16).

NASB, NKJV,
NJB"office"
NRSV"positions of overseer"
TEV"place of service"

In the Septuagint the term episkopē carries the connotation of a charge or service of an officer (cf. Num. 4:16; Ps. 109:8). It came to denote an office in the Roman Catholic clerical system, but in Greek it simply was the Greek city-state term for leader (cf. NIV), as "elder" (presbuteros) was the Jewish term for leader (ex. Gen. 50:7; Exod. 3:16,18; Num. 11:16,24,25,39; Deut. 21:2,3,4,6,19,20 and others). Therefore with the possible exception of James, "overseer" and "elder" after the death of the Apostles refer to the pastor (cf. Acts 20:17,28; Titus 1:5,7; Phil. 1:1).

1:21 "it is necessary" This is the word dei (see full note at v. 16). Apparently Peter felt that the Twelve Apostles somehow represented the twelve tribes or some other symbolism that must not be lost.

1:21-22 These are the qualifications for Apostleship (See Special Topic: Send [apostellō] at 14:4). Notice that it shows the presence of other believers besides the Twelve who followed Jesus throughout His earthly ministry. These criteria were later used by some to reject Paul's Apostleship.

Luke apparently includes these two verses to show the priority of Apostolic witness, not the election of Matthias, about whom we hear no more. The church and NT Scripture will be built on Jesus' life and teachings, but it is mediated through eyewitness, authoritative witness, selected theological witness, the NT. This is the theological issue, not the symbolism of "twelve"!

SPECIAL TOPIC: THE NUMBER TWELVE

1:23 "they set two" There is a Greek manuscript variant which shows the theological issue in this phrase:

1. estēsan ("they set") in MSS א, A, B, C, D¹, E

2. estesen ("he set") in MS D^* (fifth century), Lectionary 156 (tenth century), two Old Latin manuscripts (fifth and thirteenth centuries), and Augustine (a.d. 354-430)

If number one, this is an example of the whole group of disciples voting on the possible replacement of Judas (a form of congregational polity (cf. 15:22), but if number 2, then this is evidence for the supremacy of Peter (cf. 15:7-11,14). As far as Greek manuscript evidence, the wording of number one is certain (UBS⁴ gives it an "A" rating).

▣ "Joseph. . .Matthias" We know nothing about these men from the NT. We must remember that the Gospels and Acts are not western histories, but selected theological writings to introduce Jesus and show how His message impacted the world.

1:24

NASB"who knows the hearts of all men"
NKJV"who knows the hearts of all"
NRSV"you know everyone's heart"
TEV"you know the thoughts of everyone"
NJB"you can read everyone's heart"

This is a compound word, "hearts" and "known" (cf. 15:8). This reflects an OT truth (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27). God knows us completely and still loves us (cf. Rom. 8:27).

The disciples affirm that YHWH knows their motives as well as the motives and lives of the two candidates. They want God's will in this choice (aorist middle). Jesus chose the Twelve, but He is now with the Father.

SPECIAL TOPIC: THE HEART

1:25 "to his own place" This is an euphemism for "damnation." Satan used him for his purposes (cf. Luke 22:3; John 13:2; 27), but Judas is responsible for his choices and actions (cf. Gal. 6:7).

1:26 "they drew lots for them" This has an OT background related to the High Priest's use of the Urim and Thummim in Lev. 16:8, or to individuals using some similar type of method (cf. Pro. 16:33; 18:18). The Roman soldiers also cast lots for Jesus' clothes (cf. Luke 23:34). However, this is the last time this method of knowing God's will is mentioned in the NT. If one tends toward proof-texting, this method could become normative for how to make spiritual decisions, which would be very unfortunate (e.g., opening the Bible and putting one's finger on a verse to determine the will of God). Believers are to live by faith, not by mechanical means of determining God's will (e.g., sheep fleece, cf. Jdgs. 6:17,36-40).

▣ "Matthias" Eusebius says he was involved in the mission of the seventy (cf. Luke 10). Later traditions assert that he was martyred in Ethiopia.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Jesus stay with the disciples for 40 days?

2. What is the "baptism of the Spirit?"

3. Why is verse 7 so important?

4. Why is the ascension important?

5. Why did Peter feel a need to fill Judas' place?

6. How can Paul be an apostle when he did not fulfill the qualifications? (1:21-22)

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The Coming of the Holy Spirit	Coming of the Holy Spirit	The Day of Pentecost	The Coming of the Holy Spirit	Pentecost
2:1-4	2:1-4	2:1-4	2:1-4	2:1-4
	The Crowds Respond
2:5-13	2:5-13	2:5-13	2:5-13	2:5-13
Peter's Speech at Pentecost	Peter's Sermon	Peter's Sermon	Peter's Sermon	Peter's Address to the Crowd
2:14-21	2:14-39	2:14-21	2:14-21	2:14-21
2:22-28		2:22-28	2:22-28	2:22-28
2:29-36		2:29-36	2:29-35	2:29-35
			2:36	2:36
		The Call to Repentance		The First Conversions
2:37-42		2:37-42	2:37	2:37-41
	A Vital Church grows		2:38-39
	2:40-47		2:40-42	The Early Christian Conversions
Life Among the Believers			Life Among the Believers	2:42
2:43-47		2:43-47	2:43-47	2:43
				2:44-45
				2:46-47

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This is the first sermon of the New Age. Notice the OT quotes and allusions in chapter 2. Peter is preaching to Jews from all over the Mediterranean world. The Scriptures he chooses reflect Jesus' teachings of the two on the road to Emmaus (cf. Luke 24:21-32) and His post-resurrection visits with the disciples (cf. Luke 24:45).

1. vv. 16-21 – Joel 2:28-32

2. vv. 25-28 – Psalm 16:8-11

3. v. 30 – an allusion to II Sam. 7:11-16 and Ps. 89:34 or 132:11

4. vv. 34-35 – Psalm 110:1

 

B. The fulfillment of Joel's eschatological prophecy is a physical manifestation that the judgment of God that withdrew His Spirit from Israel after Malachi (or the author of Chronicles) is over! The Spirit has returned in Great Commission power and purpose!

 

C. The confusion of languages from the Tower of Babel (cf. Genesis 11) is now reversed (at least symbolically). The New Age has begun.

 

D. For now the "tongues" of Acts are different from the tongues of Corinth. There is no need for an interpreter. The message is exclusively evangelistic.

Tongues in Acts are for believing Jews to recognize that God has accepted a new racial/geographical group of people into the Kingdom (i.e., Samaritans, Romans, etc.).

The Corinthian tongues fit the cultural model of the Delphi Oracle. They address God not humans (cf. I Cor. 14:2). They edify the speaker (cf. I Cor. 14:4). Please do not take these observations as negative in any sense to the Corinthian model (cf. I Cor. 14:5,18). I believe it is still an ongoing spiritual gift. However, because of the questions of I Cor. 12:28-29, which expect a "no" answer, they are not for every believer! See full notes on the subject at I Corinthians 12 and 14 at www.freebiblecommentary.org

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-4
 ¹When the day of Pentecost had come, they were all together in one place. ²And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. ³And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. ⁴And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.

2:1 "Pentecost" This annual Jewish Feast is also called "Feast of Weeks" (cf. Exod. 34:22; Deut. 16:10). The term "Pentecost" means "fiftieth." This feast was held fifty days (seven weeks) after Passover (i.e., numbering from the second day of the Feast of Unleavened Bread). It had three purposes in Jesus' day:

1. commemoration of giving of the Law to Moses (cf. Jubliees 1:1)

2. thanksgiving to God for the harvest

3. an offering of the first fruits (i.e., a sign of YHWH's ownership of the whole harvest) of the grain harvest. The OT background is in Exod. 23:16-17; 34:22; Lev. 23:15-21; Num. 28:26-31 and Deut. 16:9-12.

 

NASB, NRSV"had come"
NKJV"had fully come"
TEV"came"
NJB"came around"

This is literally "had been filled." It is a present passive infinitive. This was a divine appointment and fulfillment of divine purpose. It is used only in Luke's writings (cf. Luke 8:23; 9:51; here; and a similar metaphor in Luke 2:6). Human history is calendared by YHWH.

M. R. Vincent, Word Studies, vol. 1, p. 224, reminds us that the Jews saw the day as a container to be filled. The time of Pentecost had fully come! It was also the time of God's special inauguration of the Age of the Spirit, the beginning of the church.

▣ "they were all together in one place" This phrase implies unity of both place and mind (cf. 1:14). It is not certain where this occurred. It was probably in the "upper room" (cf. Acts 1:13; "house," v. 2), but at some point the Temple is involved in this experience (cf. Luke 24:53; size of group in v. 47).

2:2 "came from heaven a noise like a violent rushing wind" In this entire section the emphasis is on the sound, not the wind or fire. This is similar to Gen. 3:8. In the OT the word ruah (BDB 924) is used of breath, wind, and Spirit (cf. Ezek. 37:9-14); in the NT pneuma is used of wind and the Holy Spirit (cf. John 3:5-8). The term wind in this verse is pnoē. It is used only here and in 17:25. The term pneuma is used of the Spirit in v. 4.

SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT

2:3 "tongues as of fire distributing themselves" The text appears to describe a sound and light event. The light-like fire was at first unified, but broke into separate manifestations and gathered on each believer. Each person in the Upper Room—Apostles, Jesus' family members, and disciples—had visible confirmation of their inclusion. The church was one!

The Feast of Pentecost had developed in Judaism as a celebration of the giving of the Law to Moses on Mt. Sinai (when the tradition developed is uncertain, it was definitely by the second century a.d., but probably much earlier). Therefore, the loud wind and fire may be a reminder of the awesomeness of YHWH descending on Horeb (cf. Exod. 19:16).

In the OT fire symbolizes (1) the presence of deity; (2) judgement (cf. Isa. 66:15-18); or (3) purification (cf. Exod. 3:2; Deut. 5:4 and Matt. 3:11). Luke is using an analogy to try to express a unique occurrence of a physical manifestation of the Spirit. See Special Topic following.

SPECIAL TOPIC: FIRE

▣ "each one of them" There was no distinction made between Apostles or disciples; men or women (cf. Joel 2:28-32; Acts 2:16-21).

2:4 "they were all filled with the Holy Spirit" This event is mentioned in Luke 24:49 and called "the promise of My Father." "Filling" is repeatable (cf. 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24; 13:9). It implies daily Christlikeness (cf. Eph. 5:18 compared with Col. 3:16). This is different from baptism of the Spirit, which denotes the initial Christian experience or incorporation into Christ (cf. I Cor. 12:13; Eph. 4:4-5). Filling is the spiritual empowering for effective ministry (cf. Eph. 5:18-20), here evangelism! See note at 3:10.

In many ways some segments of Evangelicalism have reacted to what they see as excess in the area of spiritual experience and have depreciated the NT emphasis on the Holy Spirit. Two books that have helped me work through this issue are by Gordon Fee.

1. Gospel and Spirit

2. Paul, the Spirit, and the People of God

See full note at 5:17.

NASB, NKJV"began to speak with other tongues"
NRSV"began to speak in other languages"
TEV"talk in other languages"
NJB"began to speak in different languages"

Literally it is "other tongues" (heterais glōssais). The translation "different languages" reflects the understanding of this term based on the context of vv. 6 and 11. The other possible translation is "ecstatic utterances," based on I Corinthians 12-14 and possibly Acts 2:13. It is uncertain how many different languages were being spoken, but it was many. If you try to add up all the countries and regions in vv. 9-11 it must have been well over twenty. Several of the 120 believers must have spoken the same language.

God did something unique and powerful to inspire this small group of frightened men and women waiting in a locked upper room to become bold proclaimers of the gospel (both men and women). Whatever this initial sign of the coming of the promised Holy Spirit was, God also used it to confirm His acceptance of other groups (e.g., Samaritans, Roman army officers, and Gentiles). "Tongues" in Acts was always a sign to believers that the gospel had overcome another ethnic, geographical barrier. There is a distinctive difference between the tongues of Acts and Paul's later ministry in Corinth (cf. I Corinthians 12-14).

Theologically it is possible that Pentecost is the direct opposite of the tower of Babel (cf. Genesis 10-11). As prideful, rebellious humans asserted their independence (i.e., refusal to disperse and fill the earth), God implemented His will by the insertion of multiple languages. Now, in the new age of the Spirit, the nationalism which impedes humans from uniting (i.e., one world government of the eschaton) has for believers been reversed. Christian fellowship across every human boundary (i.e., age, sex, class, geography, language) is the reversal of the consequences of Genesis 3.

▣ "as the Spirit was giving them utterance" The verb is imperfect active indicative, meaning the Spirit began to give them. The word "utterance" (apophtheggomai) is a present passive (deponent) infinitive. This term is only used by Luke in Acts (cf. 2:4,14; 26:25). It is used in the Septuagint for the speaking of prophets (i.e., Spirit-inspired speech, cf. Deut. 32:2; I Chr. 25:1; Ezek. 13:9,19; Mic. 5:11; Zech. 10:2).

I prefer this interpretation to the Classical Greek etymological meaning "raised volume," "impassioned speaking," or "elevated rhetorical speaking." Luke knew the Septuagint and was influenced by its terminology. The Septuagint was the Bible of the Mediterranean world and became the Bible of the Church.

NASB (UPDATED) TEXT: 2:5-13
 ⁵Now there were Jews living in Jerusalem, devout men from every nation under heaven. ⁶And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. ⁷They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans? ⁸"And how is it that we each hear them in our own language to which we were born? ⁹"Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, ¹⁰Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, ¹¹Cretans and Arabs -- we hear them in our own tongues speaking of the mighty deeds of God." ¹²And they all continued in amazement and great perplexity, saying to one another, "What does this mean?" ¹³But others were mocking and saying, "They are full of sweet wine."

2:5 "devout" This term means "taking hold of something well" (cf. LXX Lev. 15:31; Micah 7:2). In the case of first century Judaism, it implies a reverence toward God and the traditions of the Elders (i.e., Oral Traditions, which became the Talmud). These were pious, religious men (cf. 8:2; 22:12; Luke 2:25). This is similar in meaning to "blameless" used of Noah and Job.

▣ "from every nation under heaven" All male Jews were strongly urged to attend the three major annual feast days (cf. Leviticus 23) at the Temple (cf. Deut. 16:16). There were

1. probably pilgrims from all over the Mediterranean area who had come to Jerusalem for Passover and stayed until Pentecost

2. permanent residents who had moved from somewhere outside of Jerusalem (cf. use of the word in 4:16; 7:24; 9:22,32)

This has great theological implications (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).

2:6 "when this sound occurred" This could refer to (1) the noise of the rushing wind (cf. v. 2) or (2) the believers speaking in other languages (cf. v. 4).

NASB, NRSV,
NJB"bewildered"
NKJV"confused"
TEV"excited"

This same term is used in the Septuagint in Gen. 11:7,9, relating to the confusion of languages at the Tower of Babel. I think Pentecost is the symbolic reversal of the nationalism begun at the Tower of Babel, first in punishment for mankind's sinful rejection of God's will to disperse and second for mankind's protection from a one-world government. The Jerome Biblical Commentary, vol. 2, p. 172, further reinforces this view by the use of diamezizō in Acts 2:3, which is a rare term, but also used in the Septuagint of Deut. 32:8 for dispersion of the Tower of Babel. Believers are no longer separated by nationality! See note at 9:22.

▣ "the crowd came together" This implies that this occurred in the Temple area because a great crowd could not fit in a small upper room or in the small streets of Jerusalem.

▣ "And how is it that we each hear them in our own language to which we were born" This may have been a miracle of hearing, not necessarily speaking (cf. vv. 8 and 11). If this many people, all speaking a different language, spoke at the same time it would be confusion. This is the theological reversal of The Tower of Babel (cf. Genesis11).

 This is the Greek term dialektos (cf. v. 8), from which we get the English term "dialect." Luke uses this term often in Acts (cf. 1:19; 2:6,8; 21:40; 22:2; 26:14). It is used in the sense of "language." However, in this context, dialect may be the intended meaning. These Jews heard about Jesus in their mother dialect. This was meant to be a confirming sign to them of the truthfulness of the new message about God and its universal inclusion!

2:7,12 Notice all the different terms expressing high emotions in this context.

1. sunechō, "bewildered" (v. 6)

2. existēmi, "amazed" (v. 7)

3. thaumazō, "astonished" (v. 7)

4. diaporeō, "perplexed" (v. 12)

 

▣ "Why, are not all these who are speaking Galileans" This rhetorical question (expecting a "yes" answer) was asked because of their northern accent (i.e., dialect, cf. Matt. 26:73). The word "why" reflects the Greek term idou (behold), used twenty three times in Acts and Luke.

2:9 "Parthians, Medes, Elamites, and residents of Mesopotamia" All of these groups were from the Fertile Crescent (Mesopotamia), where Abraham was called from (Ur of the Chaldees, cf. Gen. 11:28) and from where Israel and Judah had been exiled (Assyrian, Babylonian).

▣ "Judea" Why is Judea listed between two other unrelated countries? Why is it listed without the article, which would be grammatically correct? Why would it surprise people of Judea that Galileans spoke Aramaic? Because of these questions many have that supposed an early scribal error has occurred and this term refers to another nation.

1. Tertullian, Augustine – Armenia

2. Jerome – Syria

3. Chrysostom, Erasmus – India

4. for several modern suggestions see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 293.

 

2:9-10 "Cappadocia, Pontus and Asia, Phrygia and Pamphylia" These were groups from modern Turkey.

2:10 "Egypt and the district of Libya around Cyrene" These were groups from North Africa.

▣ "from Rome" Jewish pilgrims who were converted on this occasion may have been the origin of the church in Rome.

▣ "proselytes" This refers to Gentile converts to Judaism who were required

1. to keep the Mosaic law

2. that males be circumcised 

3. to baptize themselves before witnesses

4. when possible to offer a sacrifice in the Temple

They were present in Jerusalem because all Jewish males were required to attend the three major feast days annually (cf. Exodus 23 and Leviticus 23).

2:11 "Cretans" This was a large island in the Mediterranean close to Turkey. It may have stood as a collective term for all the islands of the Aegean.

▣ "Arabs" This would refer to the descendants of Esau. There were numerous Arab tribes spread out across the southern Near East. This list represented to Jewish people of the first century the entire known world. It may be a metaphor similar to the seventy languages of the world as a Jewish symbol of all humanity (cf. Luke 10). This same idea is expressed in Deut. 32:8 in the LXX.

2:12 These pilgrims recognized this special event as a sign of significance. Peter seizes the moment to answer their questions.

2:13 "They are full" This is a Periphrastic perfect passive indicative, which asserts that these disciples had drunk themselves into a state of drunkenness and they remained intoxicated.

▣ "sweet wine" One explanation of the situation was that these followers of Jesus were drunk (cf. Eph. 5:18a). How did drunkenness explain the linguistic abilities? I am sure there was also an atmosphere of excitement and joy. 

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

NASB (UPDATED) TEXT: 2: 14-21
 ¹⁴But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. ¹⁵"For these men are not drunk, as you suppose, for it is only the third hour of the day; ¹⁶but this is what was spoken of through the prophet Joel: ¹⁷'And it shall be in the last days,' God says, ‘, ‘That I will pour forth of My Spirit on all mankind; And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams; ¹⁸Even on My bondslaves, both men and women will in those days pour forth of My Spirit And they shall prophesy. ¹⁹'And I will grant wonders in the sky above And signs on the earth below, Blood, and fire, and vapor of smoke. ²⁰'The sun will be turned into darkness And the moon into blood, Before the great and glorious day of the Lord shall come. ²¹'And it shall be that everyone who calls on the name of the Lord will be saved.'

2:14 "Peter" Just think, of all the disciples, Peter was the one to preach the first Christian sermon! The one who denied knowing Jesus three times (cf. Luke 23)! Peter's change from cowardice and denial to boldness and spiritual insight is another evidence that the age of the Spirit had dawned with life-changing power. This is his first recorded sermon in Acts. It shows us the content and emphasis of the preaching of the Apostles. These apostolic sermons form an important part of Acts.

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

▣ "with the eleven" This shows two things: (1) Peter is the spokesman, but still part of the Apostolic group. He does not speak alone or on his own authority. The Spirit speaks uniquely through this whole group of called, eyewitnesses and (2) Matthias, though we know nothing about his ministry, has officially become part of the Apostolic group.

▣ "Men of Judea and all who live in Jerusalem" The people addressed here seem to be different from the pilgrims delineated by nationality in vv. 7-11.

▣ "Let this be known to you and give heed" These are both imperatives. The first is a present active and the second an aorist middle (deponent). Peter wants their undivided attention.

This phrase is apparently a Semitic idiom. It is used twice to introduce Peter's sermons (cf. 2:14; 4:10) and twice with Paul (cf. 13:38; 28:28). Luke was a Gentile convert as an adult. This vestige of Semitic idioms shows that Luke does not create the sermons in Acts for his own theological purposes, but faithfully summarizes his sources.

2:15 "these men are not drunk" Peter, responding to the charge in v. 13, says it was too early for Orthodox Jews to drink wine. This follows the rabbinical interpretation of Exod. 16:8 (cf. E. M. Blaiklock, Tyndale NT Commentary Series, Acts, p. 58).

▣ "third hour" This would have been 9:00 a.m. It was the time of the daily morning sacrifice in the Temple. It had become a special prayer time for Jews. The "third hour" is a Jewish time indicator. New Testament authors (esp. John) use both Jewish and Roman time indicators.

2:16 "this is what was spoken of through the prophet Joel" This is a quote from Joel 2:28-32 from the Septuagint. Jesus Himself may have been the source of identifying this prophetic passage as being fulfilled (cf. Luke 24:27,45).

2:17 "in the last days" This phrase is Luke's alteration of the Septuagint's text and should not be in capital letters. In the OT this phrase referred to the end of time and the coming of the Messianic Age. In the NT the "last days" referred to the overlapping of the two Jewish ages. The New Age began at Jesus' incarnation in Bethlehem and will last until His Second Coming. We live in the tension between "the already" and "the not yet" of the Kingdom of God. See Special Topic following.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

▣ "God says" Codex Bezae, MS D, has kurios (Lord). Does Kurios refer to OT YHWH or to Jesus, the Messiah? It is surely possible that Theos (God) was a scribal attempt to clarify the speaker.

▣ "I will pour forth My Spirit on all mankind" Note the universal element (cf. v. 39). All the old traditional barriers are down in Christ (cf. I Cor. 12:13; Gal. 3:28; Eph. 3:6; Col. 3:11). Although no Jew-Gentile distinction is mentioned in Joel 2, notice v. 38, which implies no distinctions. YHWH is sharing His Spirit with all humans made in His image (literally, "all flesh"), which is asserted in Gen. 1:26-27.

▣ "sons and your daughters shall prophesy. . .both men and women, I will pour forth My Spirit" This may be a specific fulfillment of Num. 11:29. Note that there is no gender distinction.

SPECIAL TOPIC: WOMEN IN THE BIBLE

▣ "prophecy" There are at least two ways to understand this term: (1) in the Corinthian letters this term refers to sharing or proclaiming the gospel (cf. 14:1; Acts 2:17) (2) the book of Acts mentions prophets (cf. 12:27; 13:1; 15:32; 22:10, even prophetesses, 21:9), who predict the future (see Special Topic at 11:27).

The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11) but with a changed tasks after the death of the Twelve, so too, the office of prophet. Inspiration has ceased, there is no further inspired Scripture (cf. Jude 3,20). New Testament prophets' primary task is the proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs.

▣ "young men. . .old men" Note that there is no age distinction.

2:18 "even on my bondslaves" Notice that there is no socioeconomic discrimination. Peter has added the term "prophesy" to Joel's prophecy. It is not in the Masoretic Hebrew text or the Greek Septuagint, but it is implied from v. 17.

As Luke 24 (vv. 3,6,12,17,32,36,40,51) has several textual variants, so too, Acts (i.e., 2:11,18,37,44). These variants are often related to a shorter text found in MS D (Bezae from the 5^th century) and in a few Old Latin versions (it^d from the 5^th century). Usually this western family of Greek manuscripts adds phrases, but in Luke/Acts it has the shorter readings. Most English translations include all the Alexandrian family of manuscripts' longer version.

See Introduction to Acts, "Opening Statements," E.

2:19-20 This is apocalyptic language, which is obvious because Peter asserts that this was fulfilled, yet none of these specific natural phenomena occurred, except possibly the darkness while Jesus was on the cross. It speaks in figurative language of the coming of the Creator and Judge. In the OT His comings may be for blessing or judgment. All creation convulses at His approach (cf. Isa. 13:6ff and Amos 5:18-20). In the OT prophecy there is no obvious distinction between the Incarnation (first coming) and the Parousia (second coming). The Jews were expecting only one coming and that of a powerful Judge/Deliverer. A very helpful book on apocalyptic language is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking Prophetic and Apocalyptic Language.

SPECIAL TOPIC: APOCALYPTIC LITERATURE

2:20 "the Great and Glorious Day of the Lord" The term "glorious" is from the same root as epiphaneia, which is often used of Jesus' Second Coming (cf. I Tim. 6:14; II Tim. 4:1; Titus 2:13). See Special Topic following.

SPECIAL TOPIC: THE SECOND COMING

2:21 "everyone" Here is the universal element again (cf. vv. 17 and 39). Jesus died for the sin/sins of the entire world (cf. John 1:12; 3:16; 4:42; I Tim. 2:4; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). Notice the Spirit is poured on all mankind (cf. v. 17).

▣ "who calls" This is an aorist middle subjunctive. Human response is part of God's plan for salvation (cf. Joel 2:32; John 1:12, 3:16; and Romans 10:9-13). Individual human beings are called (cf. 2:39) on to repent (cf. 2:38) and believe the gospel, and to enter into a personal relationship with God through Christ (cf. 3:16,19; 20:21; Mark 1:15). Jesus died for the whole world; the mystery is why some respond to the Spirit's wooing (cf. John 6:44,65) and some do not (cf. II Cor. 4:4).

▣ "on the name of the Lord" This refers to the character of Jesus or teachings about Him. It has both the personal and doctrinal element.

SPECIAL TOPIC: THE NAME OF THE LORD

▣ "will be saved" In this context, this refers to spiritual salvation, while in Joel it probably meant physical deliverance from God's wrath (cf. v. 40). The term "saved" is used in the OT of physical deliverance (cf. Matt. 9:22; Mark 6:56; James 5:14,20). However, in the NT it was used metaphorically of spiritual salvation or deliverance from God's wrath (ex. James 1:21; 2:14; 4:12). God's heart beats for the salvation of all men and women made in His image (cf. Gen. 1:26-27); made for fellowship!

NASB (UPDATED) TEXT: 2:22-28
 ²²"Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know --²³this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. ²⁴"But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. ²⁵"For David says of Him, ‘I saw the Lord always in my presence; For He is at my right hand, so that I will not be shaken. ²⁶'Therefore my heart was glad and my tongue exulted; Moreover my flesh also will live in hope; ²⁷Because You will not abandon my soul to Hades, Nor allow Your Holy One to undergo decay. ²⁸'You have made known to me the ways of life; You will make me full of gladness with Your presence.'

2:22 "Men of Israel" These hearers were eyewitnesses to the events of the last week of Jesus' earthly life. They had first-hand knowledge of what Peter was talking about. Those who had spiritual insight responded to the gospel, about three thousand to the first sermon (cf. v. 41).

▣ "listen" This is an aorist active imperative. The Spirit's physical manifestation got their attention; now comes the gospel message.

▣ "Jesus the Nazarene" It is often assumed that this is just a parallel to "Jesus of Nazareth." But, this is a rather unusual way to express this. It is just possible that this phrase reflects the Messianic title, "the Branch" (BDB 666, cf. Isa. 4:2; 6:13; 11:1,10; 14:19; 53:2; Jer. 23:5; 33:15-16; Zech. 3:8; 6:12-13). The Hebrew term for "branch" is nezer.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "a man attested to you by God" Jesus is surely human (i.e., v. 23; Rom. 1:3), as well as divine (cf. I John 4:1-3).

This is a perfect passive participle. The term means "shown by demonstration." God has clearly and repeatedly revealed Himself in Jesus' words, deeds, and lifestyle. These Jerusalem hearers had seen and heard!

▣ "with miracles and wonders and signs" These hearers were eyewitnesses of all that Jesus did in Jerusalem the last week of His life.

 The term "wonders" (teras) meant an unusual sign, usually occurring in the heavens, like vv. 19-20.

The term "signs" (sēmeion) denotes a special event which conveys meaning or significance. This is a key term in John's Gospel (seven special signs, cf. 2:1-11; 4:46-54; 5:1-18; 6:1-15,16-21; 9:1-41; 11:1-57). Signs are not always seen in a positive light (cf. John 2:18; 4:48; 6:2). Here it is used as a series of power manifestations which reveal that the new age of the Spirit has begun!

It is interesting that Peter does not spend any time in the first sermon (at least the summary in Acts 2) about Jesus' early life and teachings. The fulfillment of OT prophecy, His predetermined sacrificial death, and His glorious resurrection are the main points.

2:23 "This man" This may be an idiom of contempt (cf. 5:28; 6:13; Luke 23:14; John 9:16; 18:29), but in Acts 23:9 and 20:31-32it is not a negative idiom. Again the humanity of Jesus is emphasized (cf. v. 22)

▣ "delivered over" This term (ekdotos) is found only here in the NT.

NASB"the predetermined plan"
NKJV"the determined counsel"
NRSV"the definite plan"
TEV"God's own plan"
NJB"the deliberate intention"

This is the term horizō in its perfect passive participle form. Its basic meaning is to determine, to appoint, or to fix. In the OT it is used of setting boundaries of land or desires. Luke uses it often (cf. Luke 22:22; Acts 2:23; 10:42; 11:29; 17:26,31). The cross was not a surprise to God, but had always been His chosen mechanism (i.e., sacrificial system of Leviticus 1-7) for bringing redemption to rebellious humanity (cf. Gen. 3:15; Isa. 53:10; Mark 10:45; II Cor. 5:21).

Jesus' death was no accident. It was the eternal, redemptive plan of God (cf. Luke 22:22; Acts 3:18; 4:28; 13:29; 26:22-23). Jesus came to die (cf. Mark. 10:45)! The cross was no accident!

▣ "foreknowledge of God" This is the term prognosis (to know before), used only here and in I Pet. 1:2. This concept of God's knowing all of human history is difficult for us to reconcile with human free will. God is an eternal, spiritual being who is not limited by temporal sequence. Although He controls and shapes history, humans are responsible for their motives and acts. Foreknowledge does not affect God's love and election. If so, then it would be conditional on future human effort and merit. God is sovereign and He has chosen that His Covenant followers have some freedom of choice in responding to Him (cf. Rom. 8:29; I Pet. 1:20).

There are two extremes in this area of theology: (1) freedom pushed too far: some say God does not know the future choices and actions of humans (Open Theism, which is a philosophical extension of Process Thought) and (2) sovereignty pushed too far, which becomes God choosing some to heaven and some to hell (supralapsarianism, double-edged Calvinism). I prefer Psalm 139!

▣ "you" Peter asserts the guilt and duplicity for Jesus' death to these Jerusalem hearers (cf. 3:13-15; 4:10; 5:30; 10:39; 13:27,28). They were not part of this rabble that called for His crucifixion; they were not members of the Sanhedrin that brought Him to Pilate; they were not Roman officials or soldiers who crucified Him, but they are responsible, as we are responsible. Human sin and rebellion forced His death!

▣ "nailed to a cross" Literally this is the term "fastening" (prospēgnumi). It is used only here in the NT. It implies both a nailing and a tying to a cross. In 5:30 the same process was described as "hanging on a tree." The Jewish leaders did not want Jesus stoned for blasphemy as Stephen later was (cf. Acts 7), but they wanted Him crucified (Louw and Nida say this hapax legomenon may be equivalent to stauroō, crucify, [p. 237 footnote 9]). This was probably connected to the curse of Deut. 21:23. Originally this curse related to public impaling and improper burial, but by Jesus' day the rabbis had linked it to crucifixion. Jesus bore the curse of the OT law for all believers (cf. Gal. 3:13; Col. 2:14).

▣ "godless men" Literally this is "lawless men" and refers to the Romans.

2:24 "God raised Him" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. and most frequently the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)

The Father's actions were confirmation of His acceptance of Jesus' life, death, and teachings. This was a major aspect of the early preaching of the Apostles. See Special Topic: The Kerygma at 2:14.

▣ "putting an end to the agony of death" This term can mean (1) literally, birth pains (Classical Greek, cf. Rom. 8:22) (2) metaphorically the problems before the Second Coming (cf. Matt. 24:8; Mark 13:8; I Thess. 5:3). Possibly it reflects the Hebrew terms "snare" or "noose" in Ps. 18:4-5 and 116:3, which were OT metaphors of judgment (cf. Isa. 13:6-8; Jer. 4:31).

▣ "since it was impossible for Him to be held in its power" John 20:9 also links Jesus' resurrection to OT prophecy (cf. vv. 25-28). Jesus went to Hades for a purpose (cf. I Pet. 3:19; 4:6). When He left He took the righteous believers with Him (cf. II Cor. 5:6,8)!

2:25 "For David says of Him" This is a quote from Ps. 16:8-11. Peter is asserting that Psalm 16 is Messianic (as does Paul in 13:36; these are the only two quotes of Psalm 16 in the NT) and that it refers directly to Jesus. Jesus' resurrection is the Psalmists hope and the NT believer's hope.

2:26 "hope" This term is not used in the Gospels, but is used in Acts to describe the faith of believers in the future consummation of the gospel promises (cf. 23:6; 24:15; 26:6,7; 28:20). It is used often in Paul's writing, but in several senses connected to the eternal redemptive plan of God. See Special Topic following.

SPECIAL TOPIC: HOPE

2:27 "hades" This is the Greek term for the holding place of the dead. It is equivalent to the Hebrew term Sheol in the OT. In the OT the afterlife was described as a conscious existence with one's family, but there was no joy or fellowship. Only the progressive revelation of the NT more clearly defined the afterlife (i.e., heaven and hell).

SPECIAL TOPIC: Where Are the Dead?

▣ "‘Nor allow your holy one to undergo decay'" This was an obvious Messianic reference relating to the death, but not corruption of the Promised One, the Anointed One, the Holy One (cf. Ps. 49:15 and 86:13).

2:28 "you will make me full of gladness with your presence" This phrase implies a personal, joyful experience with the Father (vv. 22-28) in heaven by means of the death of the Messiah (cf. Isa. 53:10-12). This same positive view of personal fellowship with God in the afterlife is recorded in Job 14:14-15; 19:25-27.

NASB (UPDATED) TEXT: 2:29-36
 ²⁹"Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. ³⁰"And so, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, ³¹he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay. ³²"This Jesus God raised up again, to which we are all witnesses. ³³"Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear. ³⁴"For it was not David who ascended into heaven, but he himself says: ‘The Lord said to my Lord, "Sit at My right hand, ³⁵Until I make Your enemies a footstool for Your feet."' ³⁶"Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified."

2:29-31 It is not easy for modern western readers to follow Peter's analysis of this Psalm because he is using rabbinical hermeneutical procedures (this is also true of the book of Hebrews). Peter may have heard this argument in the synagogue for the coming Messiah and now knows it refers to Jesus of Nazareth.

2:29 Peter shows that Psalm 16, although in some ways referring to David (especially 16:10b), cannot completely refer to David.

2:30 "he was a prophet" The Jews believed that God spoke through prophets. Moses is called a prophet (cf. Deut. 18:18). The OT books of Joshua, Judges, I and II Samuel, and I and II Kings were known in the Jewish canon as "the former prophets." After the death of the last prophet, Malachi, the rabbis considered revelation as ceasing. It was in this Jewish sense of the term (i.e., Scripture writer) that David is considered a prophet. Earlier in the OT God had revealed to Moses (cf. Genesis 49) that the Messiah would be from the tribe of Judah. In II Samuel 7 God revealed that He would be of the royal line of David. In Psalm 110 God further revealed that He would also be of the priestly line of Melchizedek (cf vv. 34-35).

▣ "God had sworn to him with an oath to seat one of his descendants on his throne" This is a summary or composite reference to II Sam. 7:11-16; Ps. 89:3-4; or 132:11. This shows that God's ancient intent is to be fulfilled in Jesus of Nazareth. His death and resurrection were not plan B, but God's pre-determined, pre-creation plan of redemption (cf. Eph. 2:11-3:13).

2:31 "the Christ" This is the Greek translation of "the Messiah" or literally "the Anointed One." Not only was Jesus son of David, King of Israel, but Son of God and seated on the heavenly throne (cf. Psalm 110).

SPECIAL TOPIC: MESSIAH

▣ "He was neither abandoned to Hades, nor did His flesh suffer decay" This is not marked off as an OT quote in the 1995 NASB (updated) text. It is obviously referring to Psalm 16.

For "flesh" see Special Topic below.

SPECIAL TOPIC: FLESH (sarx)

2:32-33 "Jesus. . .God. . .Spirit" Although the word "trinity" is never used in the Bible, the concept of a triune God is demanded by (1) the deity of Jesus and (2) the personality of the Spirit. The Bible communicates this concept by mentioning the three persons of the Trinity in a single context (cf. Acts 2:32-33; Matt. 28:19; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; Eph. 4:4-6 and I Pet. 1:2).

SPECIAL TOPIC: THE TRINITY

2:32 "This Jesus God raised up again" See full note at 2:24.

▣ "to which we are all witnesses" This refers to those who saw the resurrected Christ. See chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185, at 1:3 (p. 9).

2:33 "to the right hand of God" This is an anthropomorphic metaphor for the place of power, authority, and intercession (cf. I John 2:1), which is taken from Ps. 110:1 (quoted more than any other Psalm in the NT) or Ps. 118:16. God is eternal Spirit, present throughout physical and spiritual creation. Humans must use earth-bound language and concepts to speak of Him, but they are all (1) negations (2) analogies or (3) metaphors. Even the word "Father" to describe God or "Son" to describe Jesus are metaphorical. All metaphors break down at some point. They are meant to convey a central truth or concept about deity. Be careful of literalness! Surely you do not expect to see an old man, a young man on a throne and a white bird circling overhead when you get to heaven. See Special Topic following.

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)

▣ "the promise of the Holy Spirit" The OT promised a new day of Spirit-led righteousness, made operative by the work of the Messiah.

1. John 7:39, the new day has arrived

2. Gal. 3:14, the blessing of Abraham (cf. Gen. 12:3) is now available to the whole world

3. Eph. 1:13, believers in this new age are sealed by the Spirit.

 

▣ "which you both see and hear" This is the continuing emphasis in this sermon on the eyewitness nature of these hearers (cc. 14,22,32,33,36). They knew what Peter said was true because they were there. Lawyers call this primary source evidence.

2:34 "the Lord said to my lord" This is a quote from Psalm 110:1 (YHWH...Adon). Jesus uses it in Matt. 22:41-46. In the NT it shows the dual aspect of the kingdom; Jesus is already at God's right, but His enemies are not yet His footstool. See SPECIAL TOPIC: THE KINGDOM OF GOD at 1:3.

2:36 "Let all the house of Israel" This refers to the Jewish leadership and people, the very ones Peter is addressing. He is asserting that OT prophecy is fulfilled and culminated in Jesus of Nazareth. See SPECIAL TOPIC: THE KINGDOM OF GOD at 1:3.

NASB"know for certain"
NKJV"know assuredly"
NRSV"know with certainty"
TEV"know for sure"
NJB"can be certain"

This reflects two Greek words, the adverb aphalōs, which means "to fasten securely" (metaphorically with certainty, cf. 16:23) and the present active imperative of ginōskō, "to know." These eyewitnesses of Jesus' last week, death, and resurrection could have no doubt about the truthfulness of Peter's words.

▣ "Lord and Christ" The term "lord" (kurios) can be used in a general sense or in a specific theological sense (cf. v. 21). It can mean "mister," "sir," "master," "owner," "husband," or "the full God-man." The OT usage of this term (adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew wordadonai, which had a similar meaning to the Greek word, Kurios (Lord). The NT authors used this term to describe the full Deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11). See Special Topic: Names for Deity at 1:6.

"Christ" was the Greek equivalent of the Hebrew term messiah, which meant "an anointed one" (cf. 2:31,36; 3:18,20; 4:26; 5:42; 8:5; 9:22; 17:3; 18:5,28; 26:23). It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). See SPECIAL TOPIC: MESSIAH at 2:31.

By using both of these OT titles for Jesus of Nazareth, Luke asserts both His deity (cf. Phil. 2:6-11, see Special Topic at 2:32) and His Messiahship (cf. Luke 2:11). This surely sets the stage for the proclamation (kerygma) of the other sermons in Acts!

See SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH at 2:14.

▣ "this Jesus whom you crucified" Peter accused these inhabitants of Jerusalem with duplicity in Jesus' death. All fallen humans are equally involved in the guilt. See note at 2:23.

▣ "this Jesus" The designation "this Jesus" (cf. 2:23,32,36) links Peter's proclamation of the historical Jesus to the resurrected, exalted Christ. Both concepts are true. There is no biblical distinction between the early Jesus and the Jesus of faith!

NASB (UPDATED) TEXT: 2:37-42
 ³⁷Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" ³⁸Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. ³⁹"For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." ⁴⁰And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!" ⁴¹So then, those who had received his word were baptized; and that day there were added about three thousand souls. ⁴²They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.

2:37 "they were pierced to the heart" This is the Greek term kata plus nussō. The root word is used in John 19:34 for Jesus being nailed to the cross. Peter's sermon nailed these hearers to the truth of the gospel. This obviously refers to the necessary conviction of the Holy Spirit which precedes salvation (cf. John 16:8-11; Rom. 3:21-31).

2:38 "Repent" This is an aorist active imperative, which means make a decisive decision. The Hebrew term for repentance meant a change of action. The Greek term meant a change of mind. Repentance is a willingness to change. It does not mean a total cessation of sin, but a desire to please God, not self. As fallen humanity we live for ourselves, but as believers we live for God! Repentance and faith are God's requirements for salvation (cf. Mark 1:15; Acts 3:16, 19; 20:21). Jesus said "Unless you repent, you will all perish" (cf Luke. 13:3,5). Repentance is God's will for fallen man (cf. II Pet. 3:9, Ezek. 18:23, 30, 32). The mystery of the sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement for salvation. However, the paradox or dialectic pair is that it is also a gift of God (cf. 5:31; 11:18 and II Tim. 2:25). There is always a tension in the biblical presentation of God's initiating grace and humanity's needed covenantal response. The new covenant, like the old covenant, has an "if. . .then" structure. There are several terms used in the NT which relate to the concept of repentance.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

▣ "be baptized" This is another aorist passive imperative. See Special Topic following.

SPECIAL TOPIC: BAPTISM

▣ "in the name of Jesus Christ" This is a Hebrew idiom (reflected in Joel 2:32) which refers to the person or character of Jesus. It may be that the early church's baptismal formula, which was probably repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13; I Cor. 1:13,15). This was both a theological affirmation and a personal trust affirmation. In the Great Commission of Matt. 28:19-20 the triune name is the baptismal formula. Again we must guard against a mechanical sacramentalism! The title or formula is not the key, but the heart of the one being baptized.

For "Christ" see Special Topic at 2:31.

NASB, NJB,
NIV"for the forgiveness of your sins"
NKJV"for the remission of sins"
NRSV"so that your sins may be forgiven"
TEV"so that your sins will be forgiven"

The theological question is how does "for" (eis) function? Is forgiveness linked to "repent" or "be baptized"? Is forgiveness dependent on repentance and/or baptism?

The possible uses of eis are multiple. The most common use is "with a view to" or "for this purpose of." Most Baptist scholars choose "because of" for theological reasons, but it is a minor option. Often our presuppositions even function at this grammatical analysis level. We must let the Bible speak in context; then check the parallels; then form our systematic theologies. All interpreters are historically, denominationally, and experientially conditioned.

Forgiveness through faith in Christ is a recurrent theme in these sermons in Acts (i.e., Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38).

▣ "receive the gift of the Holy Spirit" This is a Future middle (deponent) indicative. The gift of the Spirit was

1. an assured salvation

2. an indwelling presence

3. an equipping for service

4. a developing Christlikeness

We must not push the items or the order of the events of salvation because they are often different in Acts. Acts was not meant to teach a standard formula or theological sequence (cf. How To Read the Bible for All Its Worth, pp. 94-112), but record what happened.

Should an interpreter use this text to assert a sequence of salvation acts: repent, be baptized, forgiveness, and then the gift of the Spirit? My theology demands the Spirit as active from the first (cf. John 6:44,65) and crucial all through the process of conviction (cf. John 16:8-12), repentance (cf. 5:31; 11:18; II Tim. 2:25), and faith. The Spirit is primary and necessary (cf. Rom. 8:9) from start to finish. He certainly cannot be last in a series!

One of the books that has helped me shed my denominational indoctrination and let the Bible speak with power is F. F. Bruce, Answers to Questions. In it he makes several good comments about Acts 2:38. One that grabbed me is:

"This reception of the spirit might be experienced before baptism (Acts 10:44), after baptism (Acts 2:38), or after baptism plus the laying on of apostolic hands (Acts 8:16; 19:54)" (p. 167).

Moderns want clear statements of doctrine which can be affirmed, but usually they react to a "proof-text" method of interpretation and isolate only those texts that fit their pre-understanding, biases (see seminar on Biblical Interpretation, www.freebiblecommentary.org )

2:39 "the promise is for you and your children" This was an OT corporate, multi-generational, familial concept (cf. Exod. 20:5-6 and Deut. 5:9-10; 7:9). The faith of the children was affected by the parents and was the parents' responsibility (cf. Deut. 4:9; 6:6-7; 20-25; 11:19; 32:46). This corporate influence also has a frightful aspect in light of Matt. 27:25 ("His blood be on us and our children").

The promise of multi-generational faith influence helps me trust that God will use my faith to influence, bless, and protect my descendants (cf. Deut. 7:9). This does not deny personal responsibility, but adds an element of corporate influence. My faith and faithful service in Christ does impact my family and their family and so forth (cf. Deut. 7:9). What a comforting hope and motivational promise. Faith runs through families!

In Acts the promise (2:39) of God involves several items with OT links:

1. forgiveness of sins – 2:38; 3:19; 5:31; 10:43; 13:38-39; 26:18

2. salvation – 2:21; 4:12; 11:14; 13:26; 16:31

3. the Spirit – 2:38-39; 3:19; 5:32; 8:15-18; 10:44-48; 19:6

4. times of refreshing – 3:19

 

▣ "for all who are far off" Peter is addressing Jewish people. This phrase originally referred to exiled Jews who would be brought back to the Promised Land (cf. Isa. 57:19). However, it also, in some passages, seemed to refer to the Gentiles who were so far from a knowledge of YHWH (cf. Isa. 49:1; Zech. 6:15). The good news of the gospel is that the one true God (i.e., monotheism) who created all humans in His image (cf. Gen. 1:26-27), desires to have fellowship with all of them (cf. I Tim. 2:4; II Pet. 3:9). This is the hope of the unity of all humans in Christ. In Him there are no more Jews-Gentiles, slaves-free, men-women, but all are one (cf. Eph. 2:11-3:13). Paul uses this very quote addressing Gentiles in Eph. 2:13 & 17. The new age of the Spirit has brought an unexpected unity!

SPECIAL TOPIC: MONOTHEISM

▣ "as many as the Lord our God will call to Himself" This is an aorist middle (deponent) subjunctive. It originally referred to scattered Judaism. God always takes the initiative (middle voice, cf. John 6:44,65). From Ezek. 18:32; John 3:16; I Tim. 2:4; II Pet. 3:9 we know He calls all humans, at some level, to Himself. But, they must respond (i.e., subjunctive mood).

The terms "many" and "all" are biblically parallel (compare Isa. 53:6, "all" with Isa. 53:11,12, "many" or Rom. 5:18, "all" with Rom. 5:19, "many"). God's heart beats for a lost humanity made in His image (cf. Gen. 1:26-27), created for fellowship with Him (cf. Gen. 3:8)!

2:40 "with many other words" This is textual evidence that the sermons recorded in Acts are summaries. This is also true of Jesus' teaching and preaching in the Gospels. We presuppositionally affirm the inspiration and accuracy of these summaries. The first century world was accustomed to oral presentations and their retention.

▣ "solemnly testified" This Greek term (dia plus marturomai) is popular with Luke (cf. 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11; 28:23; Luke 16:28). The gospel has an urgency and ultimacy that cannot be ignored in either proclamation or hearing.

▣ "kept on exhorting them" Man must respond to God's offer in Christ (cf John 1:12; 3:16; Rom. 10:9-13). This is the paradox of God's sovereignty and human free will (cf. Phil. 2:12-13).

NASB, NKJV"Be saved"
NRSV, TEV,
NJB"Save yourselves"

The inflected form of this term is aorist passive imperative, but as you can tell, NRSV, TEV, and NJB translate it as middle voice. This is the theological tension concerning salvation (cf. Phil. 2:12-13). Is it all of God, or must the hearer allow God to work in his/her life?

The Greek term "saved" (sōsō) reflects a Hebrew concept (yasha, BDB 446, cf. Exod. 14:30) of physical deliverance (cf. James 5:15,20), while in the NT usage it takes on the connotation of spiritual deliverance or salvation (cf. James 1:21; 2:14; 4:12).

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)

▣ "this perverse generation" This may be an allusion to Deut. 32:5 and Ps. 78:8. The OT root for the terms "right," "righteous," "just," "justice" was "a river reed" (see Special Topic at 3:14). It became a construction metaphor, a measuring reed, or straight standard. God chose this metaphor to describe His own character. God is the standard! Most of the words for sin in Hebrew and Greek refer to a deviation from this standard (i.e., crooked, perverse). All humans need to be saved and restored.

2:41

NASB"received"
NKJV"gladly received"
NRSV"welcomed"
TEV"believed"
NJB"accepted"

This is an aorist middle participle of apodechomai. Louw and Nida, Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).

1. welcome a person

2. accept something or someone as true and respond appropriately

3. acknowledge the truth or value of something or someone

Luke uses this word often (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 24:3; 28:30). The gospel is a person to be welcomed, truth about that person to believe, and a life like that person's to live. All three are crucial.

▣ "were baptized" Baptism was a religious expectation for Jews as they entered the temple. Proselytes were self-baptized. This was an expected religious event for these hearers but with new meaning. Jesus was baptized (Matt. 3:13-17); Jesus commanded us to baptize (Matt. 28:19)—that settles that! The NT knows nothing of unbaptized believers. It seems to me that this was a clear break with Judaism and the start of the new people of God (i.e., the Church, cf. Gal. 6:16).

▣ "three thousand souls" This is a round number, but a large number. Peter's message struck home to these eyewitnesses. They were ready to make the leap of faith required to believe.

1. Jesus was the Messiah

2. the Messiah was meant to suffer

3. faith in Him was the only way to forgiveness

4. baptism was appropriate

This required a decisive, immediate, life-changing decision (as it does today)! See Special Topic: Kerygma at 2:14.

2:42 "They were continually devoting themselves" Luke uses this concept often (cf. 1:14; 2:42,46; 6:4; 8:13; 10:7). Notice the things they did when together:

1. teaching (cf. 2:42; 4:2,18; 5:21,25,28,42)

2. fellowship

3. breaking of bread (i.e., this possibly refers to the Lord's Supper, see note at v. 46)

4. prayer (cf. vv. 43-47)

These are the things we must teach new believers! These new converts were hungry for truth and community. See Special Topic following.

SPECIAL TOPIC: KOINŌNIA

NASB (UPDATED) TEXT: 2:43-47
 ⁴³Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. ⁴⁴And all those who had believed were together and had all things in common; ⁴⁵and they began selling their property and possessions and were sharing them with all, as anyone might have need. ⁴⁶Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, ⁴⁷praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

2:43-47 This seems to be the first of many editorial comments by Luke (i.e., 6:7; 9:31; 12:24; 16:5; 19:20). See Introduction, "Purpose and Structure," A.

2:43 "Everyone kept feeling a sense of awe" This is an imperfect passive (deponent) indicative. We get the English "phobia" from this term "awe" or "fear." God's presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place!

2:44 "all those who had believed" See note at 3:16.

▣ "and had all things in common" This early experiment in "community" was not successful (cf. 4:32-5:11). It was not meant to be a universal principle, but an attempt at a loving, mutually supportive community or faith. This is a good example that not everything recorded in the Bible is meant to be universally implemented! These early believers had a great love for one another. Oh, that we could regain this love and sense of the presence and power of God among us (cf. John 17:11,21,22,23)!!

2:46 "with one mind" The early church was characterized by this unity of purpose (cf. 1:14; 2:46; 4:24; 5:12). This is not to say that they agreed on everything, but that their hearts and minds were knit together in kingdom priorities instead of personal preferences or agendas.

▣ "in the temple" They probably met in "Solomon's portico" (cf 3:11; 5:12). Jesus taught there (cf. John 10:23). Solomon's Portico or porch was a covered colonnade along the east side of the outer court of the Gentiles in Herod's Temple (cf. Josephus' Antiq. 15.11.3). Rabbis taught there. People regularly gathered there to hear teaching.

Notice the early church attended the temple and probably the local synagogues until the rabbis instituted a curse formula (about a.d. 70), which forced synagogue members to curse Jesus. This caused the break between the church and Judaism. The early believers maintained their weekly worship, but also met on Sunday to commemorate Jesus' resurrection. Remember, Jesus Himself met with the disciples, three Sunday nights in a row.

▣ "breaking bread from house to house" If "breaking bread" was a technical designation for the Lord's Supper (cf. Luke 22:19 and esp. in contexts of agape meals [I Cor. 11:17-22; II Pet. 2:13-14; Jude v. 12] in the early church, ex. Acts 20:7), then this refers to daily communion in local homes (but it must be admitted that it is also used of a regular meal in Luke 24:30,35). Be careful of your dogmatic denominational traditions about the when, where, frequency, and form of the Lord's Supper. The heart is the key!

NASB"gladness and sincerity of heart"
NKJV"gladness and simplicity of heart"
NRSV"glad and generous hearts"
TEV"glad and humble hearts"
NJB"glad and generously"

The variety of the translations of the second term shows the difficulty of translating aphelotēs. Literally it meant smooth or plain, but it was used metaphorically for "simple," "sincere," or "humble" (Louw and Nida). See SPECIAL TOPIC: THE HEART at 1:24.

2:47

NASB, NKJV"having favor with all the people"
NRSV"having the goodwill of all the people"
TEV"enjoying the goodwill of all the people"
NJB"were looked up to by everyone"

This phrase refers to the acceptance of the early Christians by the people of Jerusalem. All the different types and levels of society thought well of these first believers. Christians were not a threat to Roman authority or to the Roman peace (one purpose of Acts). There was no break with rabbinical Judaism at the beginning of the church.

▣ "the Lord was adding" This is an imperfect active indicative. The Bible emphasizes the sovereignty of God. Nothing happens apart from God's will. Nothing surprises God. However, this OT way of asserting monotheism (i.e., one causality, see Special Topic at 2:39) has been misunderstood. I would like to insert two Special Topics, one on the need for balance and one on covenant. I hope this brings light, not heat!

SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance

SPECIAL TOPIC: COVENANT

NASB, NRSV"to their number"
NKJV"to the church"
TEV"to their group"
NJB"to their community"

The phrase epi to auto is used in Classical Greek and Koine Greek (Septuagint and Acts 1:15; 2:1,47; I Cor. 11:20; 14:23), meaning "coming together" (Metzger, Textual Commentary, p. 305). Here in the NT it refers to a church meeting. Therefore, the Lord added to the church (i.e., the gathering) daily. This shows the lifestyle evangelism of these first generation believers!

▣ "those who were being saved" The phrase "Lord (God or Christ) was adding," used earlier in v. 46, is an imperfect active indicative, but this phrase is a present passive participle. The expressed agent of the passive voice is the Lord. The "saved" are in a process. Salvation starts with belief/trust/faith (i.e., John 1:12; 3:16; Rom. 10:9-13). Salvation is a relationship initiated by God/Spirit (cf. John 6:44,65), but it must be an ongoing experience. It is not a ticket to heaven or a life insurance policy; it is a daily, growing, faith relationship. See Special Topic: Greek Verb Tenses Used for Salvation at 2:40.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Outline Peter's sermon

2. What was the purpose of Pentecost?

3. How did Joel's prophecy relate to this context?

4. Describe Peter's use of Old Testament passages.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The Lame Man Healed at the Gate of the Temple	A Lame Man Healed	Healing at the Beautiful Gate	A Lame Beggar is Healed	The Cure of a Lame Man
3:1-10	3:1-10	3:1-10	3:1-10	3:1-10
Peter's Speech in Solomon's Portico	Preaching in Solomon's Portico	Peter's Preaching	Peter's Message in the Temple	Peter's Address to the People
3:11-26	3:11-26	3:11-16	3:11-16	3:11-16
		3:17-26	3:17-26	3:17-24
				3:25-26

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

In chapters 3-5 there is tension in Jerusalem over Jesus' teaching and the Apostle's miracles. The time frame for the first five chapters is about one year.

A. Peter and John heal the lame man, 3:1-4:31 ( an example of Acts 2:43)

1. the healing itself

2. Peter's second sermon explaining the healing

3. the reaction and trial (Peter's third sermon, given to the Sanhedrin)

4. the persecution begins

 

B. An attempt at communal life, Acts 4:32-5:11

1. the early unity of believers (an example of Acts 2:43-47)

2. the problems with Ananias and Sapphira

 

C. The early church's relations with rabbinical Judaism, 5:12-42

1. the life of the church

2. the jealousy of the Sanhedrin

3. the intercession of an angel

4. Peter's fourth sermon

5. the reaction and punishment

 

TITLES FOR JESUS IN CHAPTERS 3-4

A. Jesus Christ the Nazarene, 3:6; 4:10

B. His Servant Jesus, 3:13,26; 4:27

C. The Holy and Righteous One, 3:14 (cf. 2:27)

D. The Prince of Life, 3:15

E. The Christ, 3:18,20; 4:10 (cf. "Lord and Christ," 2:36)

F. Prophet, 3:22

G. Possibly an allusion to the title "Seed of Abraham," 3:25-26

H. The Cornerstone, 4:11

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-10
 ¹Now Peter and John were going up to the temple at the ninth hour, the hour of prayer. ²And 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. ³When he saw Peter and John about to go into the temple, he began asking to receive alms. ⁴But Peter, along with John, fixed his gaze on him and said, "Look at us!" ⁵And he began to give them his attention, expecting to receive something from them. ⁶But 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!" ⁷And seizing him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened. ⁸With a leap he stood upright and began to walk; and he entered the temple with them, walking and leaping and praising God. ⁹And all the people saw him walking and praising God; ¹⁰and 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 had happened to him.

3:1 "Peter and John were going up to the temple" This is an imperfect active indicative. It was the habit of all of the early disciples to go to the Temple daily (cf. Luke 24:53; Acts 2:46). The original followers of Jesus in Palestine worshiped

1. in the Temple (at least on special days if not daily)

2. in the local synagogue (every Sabbath)

3. with believers on Sunday

This was the pattern for a long period of time. These believers saw no division between their faith in Jesus as the Promised Messiah and Judaism. They saw themselves as the "people or congregation of Israel." This is why they chose the name ekklesia for their group. In the Septuagint this is how the Hebrew covenantal phrase, "the congregation (qahal) of Israel" was translated.

The Jews took official action after the fall of Jerusalem and instituted an oath formula (rejecting Jesus as the Messiah) to restrict membership in the local synagogues. This is when the church solidified its day of worship as Sunday (the day to commemorate Jesus' resurrection; the day Jesus appeared three times to the disciples in the Upper Room).

John is often identified with Peter in Acts (cf. 1:13; 3:1,3,4,11; 4:13,19; 8:14). It is surely possible that the early church in Jerusalem had groups of leaders which represented different perspectives and emphases of the gospel. Possibly Peter and John were more open to Gentile evangelism (cf. vv. 8,10), while James (the half-brother of Jesus) was more identified with a conservative Jewish element. All this changed to some extent after the Jerusalem Council of Acts 15.

▣ "at the ninth hour, the hour of prayer" This would denote nine hours after sunrise. The Jews (i.e., Pharisees) had traditionally prayed each day at 9 a.m., 12 noon, and 3 p.m. (possibly based on Ps. 55:17). This text refers to the time of the evening sacrifice, which was 3 p.m. (the morning sacrifice was at 9 a.m.). Many people would have been in the temple at this time (cf. 10:30).

3:2 "a man who had been lame from his mother's womb" All of the regular attenders of the Temple knew of this man's condition ("was being carried repeatedly" is an imperfect passive); therefore, there was no chance of a trick being involved in the healing (cf 3:10; 4:22). This was a fulfillment of OT Messianic prophecy (cf. Isa. 35:6). The Jews wanted a sign; Jesus gave them many, now they have another if they only had eyes to see.

Here is the shocking paradox of the sick sitting daily at the house of God. As a matter of fact, there was even a prohibition against these kinds of people actively participating in worship (i.e., serving as priests, cf. Lev. 21:16-24). The gospel offers a new day. Even an Ethiopian (no race barriers) eunuch (no physical barriers) is welcome in the new kingdom (cf. 8:26-40).

▣ "the gate of the temple which is called Beautiful" The exact location of this gate is uncertain. It was possibly the Nicanor Gate which was made of Corinthian brass (Flavius Josephus, Antiq. 15.11.3; Wars 5.5.3). It led from the Court of the Gentiles to the Court of the Women. It was on the eastern side of the temple, facing the Mount of Olives, close to Solomon's Portico.

▣ "to beg alms of those who were entering" Almsgiving, or giving to the poor, was a required part of the Jewish faith (cf. Matt. 6:1-4; Luke 11:41; 12:33; Acts 10:2,4,31; 24:17). Usually money was collected weekly in the local synagogues and then food distributed, but apparently some begged daily in the Temple area itself.

SPECIAL TOPIC: ALMSGIVING

3:3 The man's motive was originally only monetary (cf. v. 5).

3:4 "fixed his gaze on" See note at 1:10.

▣ "look at us" They wanted his undivided attention (blepō is in an aorist active imperative form).

3:5 The Apostles were not monetarily wealthy men, but they had access to the spiritual resources of God (cf. v. 6).

3:6 "In the name of Jesus Christ" "Name" is a Hebrew idiom which speaks of one's character (cf. Luke 9:48,49; 10:17; 21:12,17; 24:47, see Special Topic at 2:21). This must have been shocking to this man. Jesus was a recently condemned and crucified criminal, whom this stranger (i.e,. Peter) was calling "the Messiah" (i.e., "The Christ," which is the Greek translation, see Special Topic at 2:31).

▣ "The Nazarene" See Special Topic at 2:22.

▣ "walk" This is a present active imperative. Peter and John, like Jesus, used a chance encounter to demonstrate God's love and power and also to confirm the gospel message (cf. v. 9). This healing drew the attention of the Jewish worshipers (cf. v. 12ff).

3:7 This is an eyewitness account of several related events. Someone who was there told Luke about this in vivid, detailed terms.

▣ "immediately" This is the Greek term parachrēma. Luke uses it ten times in his Gospel and six times in Acts (cf. 3:7; 5:10; 12:23; 13:11; 16:26,33). It is used only twice in Matthew and nowhere else in the NT. It is used several times in the Septuagint. Luke uses idioms and terms from this Greek translation of the Hebrew OT often. He must have known the OT well, possibly from his contact with the Apostle Paul or involvement in Christian catechism with new believers.

3:8 "With a leap he stood upright" This is a present middle participle (cf. v. 9). This man began walking all around this section of the Temple. What an opportunity to share the Good News!

3:10 They knew this man (imperfect active indicative, they began to recognize him). He was no stranger or visitor. They had seen him at the gate day after day, and passed by! However, Jesus' representatives did not just pass by, they acted in Pentecostal power!

▣ "they were filled" Luke uses this term often (see full note at 5:17). Humans can be "filled" with many things (i.e., characterized by):

1. the Holy Spirit, Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9

2. rage, Luke 4:28; 6:11

3. fear, Luke 5:26

4. wonder and amazement, Acts 3:10

5. jealousy, Acts 5:17; 13:45

6. confusion, Acts 19:29

Peter and John wanted these who were amazed (he got their attention) to be filled with the gospel!

▣ "wonder and amazement" These things are also common in Luke's writings.

1. wonder, thambos, Luke 3:6; 5:9; Acts 3:10 and ekthambos in 3:11

2. amazement

a. ekstasis, Luke 5:26; Acts 3:10; 10:10; 11:5; 22:17

b. existēmi, Luke 2:47; 8:56; 24:22; Acts 2:7,12; 8:9,11; 9:21; 10:45; 12:16

God's love and acts always cause amazement (these Greek words were used in the Septuagint for fear and awe of God, cf. Gen. 15:12; Exod. 23:27; Deut. 28:28).

NASB (UPDATED) TEXT: 3:11-16
 ¹¹While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement. ¹²But when Peter saw this, he replied to the people, "Men of Israel, 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? ¹³The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate, when he had decided to release Him. ¹⁴But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, ¹⁵but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses. ¹⁶And on the basis of faith in His name, it is the name of Jesus which 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 you all."

3:11 "while he was clinging to Peter" This is a present active participle. I would imagine he was holding on to Peter as Mary held on to Jesus in the garden (cf. John 20:16-17).

▣ "the portico of Solomon" This was a long covered area along the eastern side of the court of the Gentiles (cf. Josephus' Antiq. 20.9.7). The roof was supported by many columns. It got its name from the fact that the old foundations of Solomon's temple were located in the same general area. Jesus taught there often (cf. John 10:23).

3:12 "when Peter saw this" They saw the amazement and curiosity of the crowd and took advantage (cf. Col. 4:3; II Tim. 4:2) of the opportunity to share the gospel (i.e., the second sermon of the new church).

▣ "Men of Israel" Peter called them this in 2:22. Peter is still addressing Jews.

▣ "why. . .why" Peter asked why they were surprised by a miraculous healing. Had not Jesus performed these kinds of miracles during the last week of His life?

Also, why did they look at Peter and John so admiringly, as if they did it? This was a sign of the trustworthiness of the gospel and the power of the name of the resurrected Messiah.

The Spirit performed this miracle for several reasons.

1. to confirm the leadership of Peter and John

2. to help a needy man

3. to witness to the Jews at the Temple

 

3:13 "The God of Abraham, Isaac and Jacob" This shows that Jesus' ministry and the gospel were vitally connected to the Covenant God and Covenant people of the Old Testament (cf. Exod. 3:6,15; Luke 20:37).

 Christianity must be characterized as the true fulfillment of Judaism (cf. Matt. 5:17-19). Many Jews would see it as a perversion, but NT writers saw it as a fulfillment. The followers of Jesus are the promised fruition of the "new covenant" of Jer. 31:31-34 (cf. Gal. 6:16). Israel did not complete her missionary task of being a kingdom of priests for the world (cf. Exod. 19:5-6; I Pet. 2:5,9; Rev. 1:6). The church has been given the mandate (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). God's goal is the restoration of His image in mankind, so that His initial purpose of fellowship can be accomplished. If there is only one God (i.e., monotheism, see Special Topic at 2:39), then there cannot be a special people, only servants to serve God's universal purposes with all humanity (see Special Topic at 1:8).

▣ "has glorified" This term can be understood in several ways.

1. the immediate context to the healing of the lame man in His name

2. the larger context of Peter's sermon to Jesus being resurrected and thereby glorified

3. the OT context to Jesus as the coming Messiah

4. in John's Gospel this term is always used by Jesus Himself for His crucifixion (cf. 7:39; 12:10,23; 13:31-32; 16:14; 17:1).

 

SPECIAL TOPIC: GLORY (DOXA)

▣ "His servant" The term "servant" (pais used regularly in the LXX)

1. an honorific title in the OT used for Jacob, Moses, Joshua, and David (cf. Psalm 105; Luke 1:69)

2. in the Servant Songs of Isaiah (i.e., 42:1-5; 49:1-7; 50:4-11; 52:13-53:12)

3. the nation of Israel (cf. 41:8-9; 42:19; 43:10; 44:1,21; also LXX seen in Luke 1:54)

4. God's Messiah (cf. 42:1; 52:13; 53:11)

5. Pais is used of Jesus as the Servant/Messiah in Acts 3:13,26; 4:27,30

There is not a clear distinction between the corporate and individual aspect, especially in the last Song (i.e., Isa. 52:13-53:12). In context it cannot refer to Israel.

1. the nation cannot be the innocent one who brings redemption because the nation deserves the judgment (cf. Isa. 41:18-22; 53:8d)

2. the Septuagint changes "you" in Isa. 52:14 to "Him" (also in v. 15). The Jewish translators before Jesus' birth (possibly 250-150 b.c.) saw this text as Messianic and individual.

 

▣ "Jesus" When the name Jesus is used by itself, it usually emphasizes His humanness (cf. v. 6).

▣ "whom you delivered and disowned" The "you" is emphatic! It was not only the Jewish leaders who were responsible for Jesus' death (cf. v. 17; 2:23). Peter makes a specific reference to the crowd's responses before Pilate (cf. Luke 23:18-25). It is possible some of these may have been there, but Peter addresses this crowd as if they were responsible as a group (cf. v. 15). God's chosen people (Jews) "delivered" and "disowned" God's Messiah (cf. John 1:11).

▣ "Pilate" See Special Topic below.

SPECIAL TOPIC: PONTIUS PILATE

▣ "when he had decided to release Him" This refers to Luke 23:4,14,22, where Pilate says three times, "I find no guilt in Him," as well as the three times he tried to release Him (cf. Luke 23:16,20,22). Many scholars believe Acts was written to show that Roman officials did not find Jesus treasonous. Pilate was forced by the Jewish leadership to do that which he was reluctant to do himself.

3:14 "the Holy and Righteous One" This states clearly the innocence and sinlessness of Jesus. The trial was a farce. This is another OT Messianic title (cf. Isa. 53:11; Acts 7:52; 22:14; John 6:69). The demons called Jesus the Holy One of God in Mark 1:24; Luke 4:34. See Special Topics following.

SPECIAL TOPIC: THE HOLY ONE

SPECIAL TOPIC: RIGHTEOUSNESS

▣ "and asked for a murderer" It is so ironic that Barabbas was guilty of the exact crime they accused Jesus of—sedition (cf. Luke 23:18-19, 23-25).

3:15 "but put to death" It is surprising that in the many texts which mention Jesus' death (cf. 2:23,36; 3:15; 4:10; 5:30; 7:52; 10:39; 13:28) in Acts very little is developed along the lines of Gen. 3:15 or Isaiah 53.

There is also variety in how His death is phrased.

1. nailed to a cross – 2:23

2. crucified – 2:36; 4:10

3. put to death – 3:15; 13:28

4. put to death by hanging Him on a cross – 5:30; 10:39

5. killed – 7:52

The resurrection is emphasized but not substitutionary atonement.

NASB, NKJV"the Prince of life"
NRSV, NIV"the Author of life"
TEV"the one who leads to life"
NJB"the prince of life"
Moffatt"the pioneer of life"

This title reflects one of the three possible meanings of archēgos:

1. the author or originator (cf. NRSV, Heb. 2:10; 12:2)

2. the agent of creation (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2)

3. the one who goes first, a trail blazer (cf. TEV, NEB, Moffatt, Acts. 5:31)

The term is an obvious contrast to "murderer" (v. 14). See Special Topic below.

SPECIAL TOPIC: AUTHOR/LEADER (ARCHĒGOS)

▣ "God raised from the dead" Usually in the NT it is the Father who raises the Son from the dead as a sign of His approval of Jesus' life, teachings, and substitutionary death. The NT also affirms that all three persons of the Trinity were active in Jesus' resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)

This is a major theological aspect of the Kerygma (see Special Topic at 2:14). If this is not true, all else is not true (cf. I Cor. 15:12-19).

▣ "a fact to which we are witnesses" This is either

1. an emphasis on primary source material; these hearers were eyewitnesses (cf. 2:22)

2. a reference to the Apostles and disciples in the Upper Room (cf. 1:22; 2:32)

In context number 2 seems best.

3:16 "on the basis of faith" This same phrase occurs in Phil. 3:9. The Greek term "faith" (pistis) can be translated into English as "faith," "trust," or "believe." It is humanity's conditional response to God's unconditional grace (cf. Eph. 2:8-9). It is basically the believer's trusting in the trustworthiness of God (i.e., His character, His promises, His Messiah) or faithing God's faithfulness! It is difficult in the healing accounts of the Gospels and Acts to document the spiritual (i.e., covenantal) side of the event. Those healed are not always "saved" (cf. John 5). See Special Topic below.

The Greek preposition used in this phrase, eis (cf. Phil. 3:9), is rare when used on one's faith in Christ (similar expression in Acts 2:38). Usually one of several prepositions is used.

1. dia – Rom. 3:22,25,30; Gal. 2:16; 3:14,26; Eph. 2:8; 3:12,17; Col. 2:12; II Tim. 3:15; I Pet. 1:5

2. ek – Rom. 9:30; 14:23; Gal. 3:8,9,22; 5:5; James 2:24

3. en –I Cor. 16:13; II Cor. 13:5; Gal. 2:20; I Tim. 3:13

4. both eis and ek are used in Rom. 1:17

There was not standardized phrase to express "saving faith."

SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])

NASB (UPDATED) TEXT: 3:17-26 
 ¹⁷"And now, brethren, I know that you acted in ignorance, just as your rulers did also. ¹⁸But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled. ¹⁹Therefore 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; ²⁰and that He may send Jesus, the Christ appointed for you, ²¹whom 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. ²²Moses said, ‘The Lord God will raise up for you a prophet like me from your brethren; to Him you shall give heed to everything He says to you. ²³And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people.' ²⁴And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. ²⁵ ‘It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, And in your seed all the families of the earth shall be blessed.' ²⁶For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways."

3:17 "I know that you acted in ignorance" This reflects Jesus' words from the cross (cf. Luke 23:34). However, even in their ignorance, the people were still spiritually responsible! In some ways this excuse was a way to help people accept their own responsibility (cf. 13:27; 17:30; 26:9; I Cor. 2:8). For a good discussion of the concept see Millard Erickson, Christian Theology, 2^nd ed., pp. 583-585.

▣ "just as you rulers did also" Luke often makes a distinction between the people and their rulers (cf. Luke 7:29-30; 23:35; Acts 13:27; 14:5). The real issue in trying to do this may be the mutual responsibility of both groups. Often it is asserted that Jesus does not condemn Jews as a whole, but their illegal (i.e., not of Aaronic descent) leaders. It is surely difficult to know if the cursing of the fig tree (cf. Mark 11:12-14,20-24) and the parable of the unjust vineyard tenants (cf. Luke 20:9-18) are condemnations of Judaism of the first century or only its leaders. Luke asserts it is both!

3:18 "announced beforehand" The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15; Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; Rom. 1:2, see Special Topic at 1:8). The early sermons in Acts (the kerygma, see Special Topic at 2:14) present Jesus as the fulfillment of OT promises and prophecies.

There are several aspects of the Kerygma (i.e., the major theological aspects of the sermons in Acts) expressed in these verses.

1. faith in Jesus is essential

2. Jesus' person and work were prophesied by OT prophets

3. the Messiah must suffer

4. they must repent

5. Jesus is coming again.

 

▣ "God announced beforehand by the mouth of all the prophets" Jesus fulfilled OT prophecy (cf. v. 34, Matt. 5:17-48). I think Jesus Himself showed the two on the road to Emmaus (cf. Luke 24:13-35) the OT prophecies that pertained to His suffering, death, and resurrection. They shared this with the Apostles, who made it part of their preaching (cf. Luke 24:45).

▣ "Christ" This is the Greek translation of the Hebrew word " Messiah" (see Special Topic at 2:31), which means Anointed One. This refers to God's special agent whose life and death would inaugurate the new age of righteousness, the new age of the Spirit.

The affirmation that Jesus was/is the Christ/Messiah promised by YHWH becomes a recurrent theme of the preaching of Acts.

1. Peter – 2:31; 3:18; 5:42; 8:5

2. Paul – 9:22; 17:3; 18:5,28

 

▣ "suffer" This was alluded to in several OT texts (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 12:10). This aspect of a suffering Messiah is what surprised the Jews (cf. I Cor. 1:23). They were expecting a conquering general (cf. Rev. 20:11-16). This was a recurrent theme of Apostolic sermons in Acts

1. Paul (cf. Acts 17:3; 26:23)

2. Peter (cf. Acts 3:18; I Pet. 1:10-12; 2:21; 3:18)

 

3:19 "repent and return" The Greek term "repent" means a change of mind. This is an aorist active imperative of metanoeō. The Hebrew term for repentance means "change of action" ("return" [emistrephō] may reflect the Hebrew "turn" shub, cf. Num. 30:36; Deut. 30:2,10) in the Septuagint. Repentance is a necessary covenant item in salvation along with faith (cf. Mark 1:15 and Acts 3:16,19; 20:21). Acts mentions it often (cf. Peter – 2:38; 3:19,26 and Paul – 14:15; 17:30; 20:21; 26:20). Repentance is indispensable (cf. Luke 13:3 and II Peter 3:9). It is basically a willingness to change. It is a both a human volitional act and a gift of God (cf. Acts 5:31; 11:18; II Tim. 2:25). See Special Topic at 2:38.

▣ "sins may be wiped away" This term means "to erase"; "blot out"; or "wipe away" (cf. Col. 2:14; Rev. 3:5; 7:17; 21:4). What a promise! In the ancient world ink was acid and was, therefore, impossible to erase. This is a true miracle of God's grace (cf. Ps. 51:1; 103:11-13; Isa. 1:18; 38:17; 43:25; 44:22; Jer. 31:34; Micah 7:19). When God forgives, God forgets (erases)!

▣ "times of refreshing" The Greek term (anapsuchō, anapsuxis) basically means "breathing space, relaxation, relief" (Baker, Arndt, Gingrich, and Danker, A Greek-English Lexicon, p. 63), "refresh by air," or "treat a wound with air" (Kittle, Theological Dictionary of the New Testament, vol. 9, p. 663). The metaphorical extension is physical or spiritual refreshment or restoration.

In the Septuagint it is used of regaining physical strength after a battle (cf. Exod. 23:12; Jdgs. 15:19; II Sam. 16:14) or emotional refreshment as in I Sam. 16:23.

Peter's reference seems to be to an OT promise, but this phrase is not used in the OT. For desert people expanse was identified with freedom and joy, while closed in spaces were a sign of distress and trouble. God was going to bring a widening, refreshing period of spiritual activity. This Messianic activity had come in the gospel. The "times of refreshing" had come in Jesus of Nazareth. However, the coming consummation would bring the new age of the Spirit. In this specific context Peter is referring to the Second Coming. This phrase seems to be parallel to "the period of restoration" (v. 21). See Special Topic: Kerygma at 2:14.

3:20 "He may send Jesus" This is an aorist active subjunctive, which denotes an element of contingency. The actions of Peter's hearers, in some sense, determined the time of spiritual consummation (cf. F. F. Bruce, Answers to Questions, where he links Acts 3:19-21 with Rom. 11:25-27, p. 201).

 The juxtaposition of "Jesus" next to "the Christ/the Messiah" seems to imply that Peter is specifically asserting the Messiahship of Jesus of Nazareth. Later in the NT, "Lord," "Jesus," and "Christ" occur often, more as a combined referent to Jesus (i.e., the Lord Jesus Christ) than an emphasis on the title Messiah. This is especially true in predominately Gentile churches.

▣ "the Christ appointed for you" This verb is a perfect passive participle. This same term is used of God's fore-choice in 10:41; 22:14; 26:16; Jesus' coming and dying has always been God's eternal redemptive plan (cf. 2:23; 3:18; 4:28; 13:29).

 In the Septuagint this term reflects a choice, but without the foreknowledge (i.e., for Luke "pro" means before, cf. Exod. 4:13 and Josh. 3:12), which is obvious in this word's usage in Acts. It does convey that sending Jesus was God's choice of blessing and redemption!

3:21

NASB, NKJV"whom heaven must receive"
NRSV"who must remain in heaven"
TEV, NIV"He must remain in heaven"
NJB"whom heaven must keep"

The subject of this phrase is "heaven"; the object is "whom" (i.e., Jesus). There are two verbals in this phrase. The first is dei, from deō, which means "it is necessary" or "it is proper." See full note at 1:16.

The second is an AORIST MIDDLE (deponent) infinitive of dechomai. Harold K Moulton, The Analytical Greek Lexicon Revised says in this context it means "to receive into and retain" (p. 88). You can see how the English translations pick up on the contextual aspect. Luke uses this term more than any other NT writer (13 times in Luke and 8 times in Acts). Words must be defined in light of contextual usage and implication, not etymology. Lexicons (dictionaries) only denote usage. They do not set definition!

NASB"until"
NKJV, NRSV,
TEV"until"
NJB"til"

This word is in the Greek UBS⁴ text. I do not know why NASB, 1995 edition, put it in italics, which is the way to show it is not in the Greek text, but supplied for English readers to understand.

 In the 1970 edition of NASB, the "the" is in italics and not "until," which is correct.

▣ "period of restoration of all things" This refers to recreation (cf. Matt. 17:11; and especially Rom. 8:13-23). The evil of human rebellion in Genesis 3 is nullified and creation is restored; fellowship with God is reestablished. The initial purpose of creation is finally fulfilled.

▣ "about which God spoke by mouth of His holy prophets from ancient times" Mark's Gospel begins with a quote from Mal. 3:1. Matthew 1:22-23 refers to the prophecy of Isa. 7:14. Luke used this same phrase in Luke 1:70. One aspect of the Kerygma (i.e., recurrent theological truths in the sermons in Acts, see Special Topic at 2:14) is that Jesus' birth, life, death, and resurrection fulfilled OT prophecy (cf. Matt. 5:17-19). Jesus' ministry was not an afterthought or Plan B. It was the predetermined plan of God (cf. 2:23; 3:18; 4:28; 13:29, see Special Topic at 1:8). All things are working out to the fulfillment of the total restoration of God's will for creation.

3:22 "Moses said" The title "The Prophet" was used of the coming Messiah (cf. Deut. 18:14-22; esp. 15,18; John 1:21,25). This documentation of Jesus from the Law of Moses (i.e., the most authoritative part of the OT canon for Jews, both Sadducees and Pharisees) would have been very important to these Jewish hearers. Jesus has always been God's plan of redemption (i.e., Gen. 3:15). He came to die (cf. Mark 10:45; II Cor. 5:21).

3:23 This was a serious word of warning. It is an allusion to Deut. 18:19. Rejection of Jesus was, and still is, a serious, eternal matter.

This allusion to Deut. 18:14-22 also has some significant theological insights.

1. Notice both the individual and corporate aspects. Each individual soul must personally respond to the Messiah. It is not enough to be a part of the corporate body of Israel.

2. The phrase "utterly destroyed" is an allusion to "holy war." God will prune His own vine (i.e., Israel, cf. John 15; Rom. 9-11). Those who reject "the Prophet" are rejected by God. The issue of salvation is one's faith response to God's Messiah. Family, race, ethics, and meticulous performance of rules are not the new covenant criteria of salvation, but faith in Christ (cf. I John 5:12).

3:24 "Samuel" In the Jewish canon he (i.e., I Samuel) is considered one of the "Former Prophets," a part of the second division of the Hebrew canon. Samuel was called a prophet in I Sam. 3:20 and also a seer (i.e., another term for prophet) in I Sam. 9:9; I Chr. 29:29.

▣ "these days" The "time of refreshing" (v. 20) and "the period of restoration of all things" (v. 21) refer to the consummation of the Kingdom of God at the return of Christ, but this phrase refers to the inauguration of the Messianic Kingdom, which occurred at the incarnation of Jesus at Bethlehem or at least to the whole period of the latter days, which is the time between Christ's two appearances on planet earth. The OT primarily understood only one coming of the Messiah. His first coming as the "Suffering Servant" (v. 18) was a surprise; His glorious return as military leader and judge was expected.

3:25 Peter addresses these Jews as the children of Abraham, the covenant people. However, these covenant people must respond in faith and repentance to Jesus and the gospel or they will be rejected (v. 23)!

The NT (new covenant) is focused in a person, not a racial group. In the very call of Abram there was a universal element (cf. Gen. 12:3). The universal offer has come in Christ and is available to all (i.e., Luke wrote primarily to Gentiles. His Gospel and Acts made this invitation repeatedly and specifically).

▣ "covenant" See SPECIAL TOPIC: COVENANT at 2:47.

▣ "all the families of the earth shall be blessed" This is a reference to God's promise to Abraham in Gen. 12:1-3. Notice the universal element also in Gen. 22:18. God chose Abraham to choose a people, to choose the world ( cf. Exod. 19:5-6; Eph. 2:11-3:13). See Special Topic at 1:8.

3:26 "For you first" The Jews, because of their Covenant heritage, have the first opportunity to hear and understand the message of the gospel (cf. Rom. 1:16; 9:5). However, they must respond in the same way as everyone else: repentance, faith, baptism, obedience, and perseverance.

▣ "raised up His Servant and sent Him" See note at 2:24 and 3:13.

▣ "to bless you" This is what God wants for all mankind (cf. Gen. 12:3). However, He sent Jesus to the lost sheep of the house of Israel first!

▣ "by turning every one of you from your wicked ways" Salvation involves a change of mind about sin with a resulting change of actions and priorities. This change is evidence of true conversion! Eternal life has observable characteristics!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is "the continual"?

2. Why was this healing so powerful"

3. Why was a suffering Messiah so shocking to the Jews?

4. Why does Luke quote Gen. 12:3?

5. Are Jews saved differently from Gentiles?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Peter and John Before the Council	Peter and John Arrested	Arrest and Release of Peter and John	Peter and John Before the Council	Peter and John Before the Sanhedrin
4:1-4	4:1-4	4:1-4	4:1-4	4:1-4
	Addressing the Sanhedrin
4:5-22	4:5-12	4:5-12	4:5-7	4:5-12
	The Name of Jesus Forbidden		4:8-12
	4:13-22	4:13-22	4:13-17	4:13-17
			4:18-22	4:18-22
The Believers Pray for Boldness	Prayer for Boldness		The Believers Pray for Boldness	The Apostles' Prayer Under Persecution
4:23-31	4:23-31	4:23-31	4:23-30	4:23-26
				4:27-31
			4:31
All Things in Common	Sharing All Things	The Sharing of Goods (4:32-5:6)	The Believers Share Their Possessions	The Early Christian Community
4:32-37	4:32-37	4:32-5:11	4:32-35	4:32
				4:33
				4:34-35
				The Generosity of Barnabas
			4:36-37	4:36-37

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. It is obvious the chapter divisions are inappropriate in Acts. Remember, chapter divisions, verse divisions, capitalization, paragraphing, and punctuation all are not original to the Greek text and, therefore, are the work of modern translation committees.

 

B. Verses 1-31 deal with the lame man's healing in chapter 3 and its consequences.

 

C. Verses 32-37 should go with chapter 5:1-11.

 

D. The problems of the early church continue and multiply, but so does the grace and power of the Spirit.

 

E. In dealing with Luke's emphasis on the loving, giving nature of the early church in Jerusalem, modern western interpreters must guard against a "capitalistic" bias. Luke seems to affirm voluntary mutuality. Acts cannot support communism nor capitalism because neither was known at that time. The text must be interpreted in light of its day, its author's intent, and its hearers' world.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-4
 ¹As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, ²being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. ³And they laid hands on them and put them in jail until the next day, for it was already evening. ⁴But many of those who had heard the message believed; and the number of the men came to be about five thousand.

4:1 "the priests" This is the word used in the ancient uncial Greek manuscripts א, A, D, and E, but MS C has "high priests" (archiereis). The UBS⁴ gives the word "priests" a B rating (almost certain). The context of chapter 4 shows that opposition did not come from the High Priests (cf. v. 6).

In the OT the tribe of Levi (i.e., Moses and Aaron's tribe) was selected to serve YHWH in the stead of the "first born" (cf. Exodus 13). Within this tribe were certain families who served as

1. local teachers of the Law

2. temple servants

3. priests who officiated at the Temple, especially involved in the sacrificial procedures (cf. Leviticus1-7)

The special family from which the High Priest must come was the family of Moses and Aaron. This whole tribe did not receive a land allotment like the other tribes of Jacob/Israel. They had certain cities partially given to them (i.e., 48 Levitical cities, cf. Joshua 20). These Levitical families depended on the other tribes to support them through the Temple tithe and the third-year local tithe.

All of this changed when Rome took over Palestine. The office of High Priest was purchased from Rome. No longer was it an OT spiritual office, but a commercial, political power office.

The current High Priest was Caiaphas (cf. Matt. 26:3; Luke 3:2; John 18), but the real power behind the office was the former High Priest Annas (cf. Luke 3:2; John 18:13,24; Acts 4:6). This family was of the Sadducean sect of Judaism.

▣ "the captain of the temple guard" This was a special Levitical office which was next in power to the High Priest (cf. Josephus, Wars 6.5.3). He would have controlled the temple police (cf. I Chr. 9:11; Neh. 11:11; Luke 22:4,52; Acts 5:24,26). In Hebrew he was called "the man of the mountain of the house."

▣ "Sadducees" These were the rich, political leaders of the Sanhedrin.

SPECIAL TOPIC: SADDUCEES

4:2

NASB, NKJV"being greatly disturbed"
NRSV"much annoyed"
TEV"were annoyed"
NJB"extremely annoyed"

This rare Greek term (here a present middle [deponent] participle) means "to work hard at something." It is found only one other place in Acts (16:18). It is not found in the Septuagint, nor the Koine papyri from Egypt.

The Sadducean leadership was upset because the Christian leaders were teaching the crowds at the Temple in Jesus' name and proclaiming His resurrection (which Sadducees denied, as well as the theological concept of resurrections in general). It is also possible from the wording of v. 2 that the Apostles were not only asserting Jesus' resurrection, but the full implications of all believers' resurrection (cf. I Corinthians 15).

4:3 "they" In v. 2 the antecedent was Peter, John, and even possibly the healed lame man. In v. 3 the antecedent is the priests and temple police.

▣ "laid hands on them" This Greek verb has a wide semantic field, but Luke often uses it in this sense of arrest (cf. Luke 20:19; 21:12; Acts 5:18; 12:1; 21:27).

▣ "until the next day" Jewish law forbade a trial to be held after twilight. These leaders wanted this preaching/teaching stopped and stopped immediately. So they jailed them overnight somewhere on the Temple grounds, as opposed to a public jail (cf. 5:18).

4:4 "those who had heard. . .believed" Both of these verbals are aorist tense. Faith begins with hearing (cf. Rom. 10:17). Hearing the gospel results (with the Spirit's aid, cf. John 6:44,65; 16:8-11) in believing the gospel. See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 2:40.

▣ "the number of men came to be about five thousand" Notice that this number does not include women and children. Often in the NT it is implied that the belief of the father extended to and included the whole family (cf 11:14; 16:15,31,33). The group in the upper room numbered about 120. At Pentecost 3,000 were added (cf. 2:41); now the number of believers was up to 5,000! The church in Jerusalem is growing rapidly!

NASB (UPDATED) TEXT: 4:5-12
 ⁵On the next day, their rulers and elders and scribes were gathered together in Jerusalem; ⁶and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. ⁷When they had placed them in the center, they began to inquire, "By what power, or in what name, have you done this?" ⁸Then Peter, filled with the Holy Spirit, said to them, "Rulers and elders of the people, ⁹if we are on trial today for a benefit done to a sick man, as to how this man has been made well, ¹⁰let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health. ¹¹He is the stone which was rejected by you, the builders, but which became the chief cornerstone. ¹²And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved."

4:5 "their rulers and elders and scribes" The Sanhedrin (i.e., the Council, 5:21, from the Jerusalem area; the Council of the elders, 22:5) was made up of seventy Jewish leaders. It was the highest political/religious body (which Rome allowed) within Judaism of Jesus' day. The concept was begun (i.e., Jewish tradition) by Ezra and the "men of the Great Synagogue." It is usually identified in the NT by the phrase, "the scribes, elders and high priests" (cf. Luke 23:13; Acts 3:17; 4:5,8; 13:27). See Special Topic following.

SPECIAL TOPIC: THE SANHEDRIN

4:6 "Annas" His name in Greek is Hannas; Josephus calls him Hannanos (Jonathan). The name seems to come from the Hebrew "merciful" or "gracious" (hānān, BDB 336).

In the OT the high priesthood was for life and stayed in the lineage of Aaron. However, the Romans had turned this office into a political plumb, purchased by a Levitical family. The high priest controlled and operated the merchandising in the Court of the Women. Jesus' cleansing of the Temple angered this family.

According to Flavius Josephus, Annas was the High Priest from a.d. 6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d. 18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was the real power behind the office. John depicts him as the first person to whom Jesus is taken (cf. 18:13,19-22).

▣ "Caiaphas" He was appointed high priest by Valerius Gratus, procurator of Judea (cf. MS D, ‘Iōnathas, cf. NEB, NJB) from a.d. 18-36.

▣ "John" This may refer to "Jonathan," who Josephus tells us was also one of Annas' sons who became High Priest in a.d. 36 after Caiaphas. However, the UBS⁴ has ‘Iōannēs (i.e., John) as an A rating (certain); even the REB goes back to "John."

▣ "Alexander" Nothing is known about this man, but he, like John, was probably a member of Annas' family or a leading member of the Sadducean party.

4:7 "When they had placed them in the center" The members of the Sanhedrin sat in a semicircle on a raised platform.

▣ "they began to inquire" This is an imperfect tense, which means either (1) continuous action in past time or (2) the beginning of an action.

▣ "By what power, or in what name" They insinuated that the healing was done by magical power (cf. 19:13). They tried this same trick on Jesus (cf. Luke 11:14-26; Mark 3:20-30). They could not deny the miracles so they attempted to impugn the method or source of the power.

4:8 "filled with the Holy Spirit" The Spirit was the source of wisdom and boldness for the Apostles (cf. Luke 12:11-12; 21:12-15). Remember this was the same man who only a few days earlier had denied the Lord out of fear (cf. 4:13). Notice that Peter was "filled" (cf. 2:4; 4:8,31). This shows that it was a repeatable experience (cf. Eph. 5:18). See full note at 5:17.

4:9 "if" This is a first class conditional sentence which is assumed true for the author's purpose.

▣ "if we are on trial today" This Greek term literally means "examined by a court" (cf. 12:19; 24:8; 28:18; Luke 23:14). It was used of the Berean Jews examining the Scriptures to see if Paul was accurately interpreting them (cf. 17:11).

▣ "for a benefit done to a sick man" Peter is asserting the inappropriateness of this official trial with such a hostile environment concerning a wonderful miracle of healing and mercy. They should be praising God instead!

▣ "has been made well" This is a perfect passive indicative, meaning complete health and restoration of his legs.

4:10 "Let it be known to all of you and all the people of Israel" This is a perfect active imperative. The Spirit has emboldened Peter. He is not intimidated by the judicial setting. These leaders could not keep Christ in the tomb and they could not deny the healed man standing in front of them!

▣ "by the name of Jesus Christ the Nazarene" Peter picks up on their question and answers specifically how the miracle occurred. See SPECIAL TOPIC: JESUS THE NAZARENE at 2:22.

▣ "whom you crucified" This was the obvious truth. They instigated His death. Notice "by you" in v. 11, which also asserts their guilt.

▣ "whom God raised" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:

1. Spirit, Rom. 8:11

2. Jesus, John 2:19-22; 10:17-18

3. Father, Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9

This was confirmation of the truth of Jesus' life and teachings about God and also the Father's full acceptance of Jesus' substitutionary death. This was a major aspect of the Kerygma (i.e., sermons in Acts, see Special Topic at 2:14).

▣ "this man stands here" This is a word play on "stands." The lame man stands up and stands before them.

4:11 This is a quote from Ps. 118:22, but not from the Masoretic text or Septuagint (cf. Eph. 2:20; I Pet. 2:4ff). Jesus uses this of Himself in Mark 12:10 and Luke 20:17, taken from the Septuagint. It signifies the fulfillment of OT prophecy of a rejected Messiah who has become the very heart of God's eternal plan for the redemption (see Special Topic at 1:8) of Israel and the world. This was a shocking statement for these Jewish leaders (cf. I Tim. 2:5).

NASB"the chief corner stone"
NKJV"the chief cornerstone"
NRSV, NJB"the cornerstone"
TEV"stone. . .the most important of all"

SPECIAL TOPIC: CORNERSTONE

4:12 "there is salvation in no one else" This is a strong double negative. There is no salvation in Abraham or Moses (cf. John 14:6; I Tim. 2:5; I John 5:10-12). What a shocking claim! It is very restrictive but also very obvious that Jesus believed that only through a personal relationship with Himself can one know God. Peter boldly proclaims this to that elite Jewish leadership. This has often been called the exclusivistic scandal of Christianity. There is no middle ground here. This statement is true or Christianity is false!

▣ "there is no other name under heaven that has been given among men" The participle "has been given" is a perfect passive. God has ordained this! Jesus is His answer to mankind's spiritual need. There is no Plan B! For a good book on the exclusivistic claims of Christianity see H. A. Netland, Dissonant Voices: Religious Pluralism and the Question of Truth.

▣ "among men" Notice the universal element (cf. John 3:16; I Tim. 2:4; II Pet. 3:9).

▣ "by which we must be saved" This phrase has two verbals.

1. dei, present active indicative, "we must" (see full note on dei at 1:16)

2. sōthēnai, aorist passive infinitive of sōzō, "to be saved"

The word for "save" has two usages in the NT.

1. physical deliverance (OT sense, cf. Matt. 9:22; Mark 6:56; Luke 1:71; 6:9; 7:50; Acts 27:20,31; James 1:21; 2:14; 4:12; 5:20)

2. spiritual salvation (NT usages, cf. Luke 19:10; Acts 2:21,40,47; 11:14; 15:11; 16:30-31)

The lame man experienced both. The religious leaders needed to trust Jesus as their only hope for acceptance and forgiveness! Humans need to be saved (cf. Rom. 1:18-3:20) and Jesus is the only way for this to be accomplished (cf. Rom. 3:21-31). The OT quote in v. 12 shows He has always been God's plan (cf. Isa. 8:14-15; 28:14-19; 52:13-53:12).

NASB (UPDATED) TEXT: 4:13-22
 ¹³Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus. ¹⁴And seeing the man who had been healed standing with them, they had nothing to say in reply. ¹⁵But when they had ordered them to leave the Council, they began to confer with one another, ¹⁶saying, "What shall we do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it. ¹⁷But so that it will not spread any further among the people, let us warn them to speak no longer to any man in this name." ¹⁸And when they had summoned them, they commanded them not to speak or teach at all in the name of Jesus. ¹⁹But Peter and John answered and said to them, "Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; ²⁰for we cannot stop speaking about what we have seen and heard." ²¹When they had threatened them further, they let them go (finding no basis on which to punish them) on account of the people, because they were all glorifying God for what had happened; ²²for the man was more than forty years old on whom this miracle of healing had been performed.

4:13 "the confidence" See the Special Topic: boldness (parrhēsia) at 4:29.

▣ "uneducated" The term is agrammatos, which is the term "writing" with the alpha privative. This may mean that they were

1. ignorant or uneducated (cf. Moulton, Milligan, Vocabulary, p. 6)

2. untrained in the rabbinical schools (cf. A. T. Robertson, Word Pictures in the Greek New Testament, vol. 3, p. 52 and Louw and Nida, Lexicon, vol. 1, p. 328)

 

▣ "untrained" This is the term idiōtēs, which is usually translated "layman" or "untrained in a certain area." Originally it referred to a normal person as opposed to a leader or spokesperson. It came to be used of an outsider vs. a member of a group (cf. I Cor. 14:16,23-24; II Cor. 11:6).

Notice how the different English translations handle this phrase.

NASB, NKJV "uneducated and untrained men"

NRSV "uneducated and ordinary men"

TEV "ordinary men of no education"

NJB "uneducated layman"

 

▣ "they were amazed" This is an imperfect active indicative (as are the next two verbs). They imply either the beginning of an action or repeated action in past time (indicative mood). Luke uses this word often (18 times in Luke and Acts); it usually, but not always, has a positive connotation (cf. Luke 11:38; 20:26; Acts 4:13; 13:41).

▣ "began to recognize them as having been with Jesus" This was in truth a compliment. Jesus was also untrained in the rabbinical schools, yet He knew the Old Testament well. He did attend synagogue school as all Jewish children (as did Peter and John) were required to do.

These leaders recognized the boldness and power of Peter and John. They had seen the same in Jesus.

4:14 Everyone knew this lame man because he regularly sat at the Temple door daily. But he was not sitting anymore! The crowd in the Temple could not deny this (cf. vv. 16,22).

4:15 They asked the three of them to leave while they discussed their options and planned their strategy of denial and deception (cf. vv. 17-18).

4:17-18 This was their plan! Stop talking about Jesus and stop helping people in His name! What about all the people who were praising God for the healing (cf. 3:8-9; 4:16)?

4:19 "whether" This is a first class conditional sentence, which is used not of reality, but for the sake of argument. Peter and John did not think their commands were valid (cf. 5:28).

▣ "right" See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

▣ "you be the judge" This is an aorist active imperative. These leaders condemned themselves by their words, motives, and actions.

4:20 Peter and John assert that they cannot deny what they have experienced and they will not stop sharing it!

4:21 "when they had threatened them further" I wonder what they threatened to do. Jesus was raised from the dead. The man was raised from his bed; what were these leaders going to do to Peter and John?

▣ "(finding no basis on which to punish them)" This may indicate one of Luke's purposes in writing. Christianity was not a threat to Rome or the peace of Jerusalem. Even the Sanhedrin could find no grounds to condemn its leaders.

▣ "on account of the people" The eyewitnesses of the events in Jerusalem held the early church in high esteem (cf. 2:47). The Jewish leaders were threatened by this popularity (cf. 5:13,26).

NASB (UPDATED) TEXT: 4:23-31
 ²³When they had been released, they went to their own companions and reported all that the chief priests and the elders had said to them. ²⁴And when they heard this, they lifted their voices to God with one accord and said, "O Lord, it is You who made the heaven and the earth and the sea, and all that is in them, ²⁵who by the Holy Spirit, through the mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise futile things? ²⁶'The kings of the earth took their stand, And the rulers were gathered together Against the Lord and against His Christ.' ²⁷"For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, ²⁸to do whatever Your hand and Your purpose predestined to occur. ²⁹"And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, ³⁰while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus." ³¹And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.

4:23 They went back to the Upper Room to meet with the disciples.

4:24 "with one accord" This unity of heart and mind characterized the early church (cf. 1:14; 2:46; 4:24; 5:12; 15:25). There is spiritual power and focused action in this atmosphere of unity of purpose.

▣ "Lord" This is the Greek term despota, from which we get the English word despot. It denoted someone in complete authority! Here it refers to God the Father (cf. Luke 2:29 and Rev. 6:10). It is also used of Jesus (cf. II Pet. 2:1 and Jude v. 4).

▣ "who made the heaven and the earth and the sea, and all that is in them" This may be an allusion to Exod. 20:11. It is also quoted in 14:15 and the truth is stated in 17:24. YHWH is the creator!

4:25 There are many variant readings of the first part of this verse. The oldest manuscripts P⁷⁴, א, A, and B already include the ambiguous variant. Although the exact wording is uncertain, the thrust of the text is obvious. For a full account of the problem and the theories of what happened, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 321-323).

▣ "who by the Holy Spirit through the mouth of our father David" This asserts the inspiration of the Old Testament (cf. Matt. 5:17-19). This is a quote from the Septuagint of Psalm 2:1-2, a royal Messianic Psalm. Christianity is not something new, but the fulfillment of the Old Testament (cf. Matt. 5:17-48). Worldly opposition is to be expected, but so too, is the victory of YHWH.

4:25-26 "Gentiles. . .the peoples. . .the Kings. . .the Rulers" It looks as if the disciples are doing a rabbinical word association on "rulers." In a sense, they are calling the Sanhedrin Goyim (i.e., Gentiles) or at least associating these OT names to contemporary groups (i.e., Pilate, Herod, Sanhedrin, and Jewish mob) who participated in Jesus' trial and crucifixion.

▣ "rage" This is literally "to snort through one's nose." This implies a haughty arrogance.

4:26 "the Lord. . .His Christ" Notice that YHWH and Messiah are both spoken of together. I am surprised they did not quote Ps. 110:1.

It is so difficult to be a monotheist (see Special Topic at 2:39) and assert the full deity of Christ and the personality of the Spirit (cf. v. 25, see Special Topic at 2:32). Yet, these three divine, eternal persons appear in unified contexts several times in the NT. Remember that all the writers except Luke are monotheistic Jewish Christians. Something radical has caused them to assert a triunity (i.e., the gospel). See SPECIAL TOPIC: THE TRINITY at 2:32.

4:27 "Your holy servant Jesus, whom You anointed" Notice these Messianic titles.

1. holy (cf. 3:14; 4:30)

2. servant (pais, cf. 3:13,26; 4:25,27,30. See note at 3:13)

3. anointed (chriō, from which Christ is derived, cf Luke 4:18; Acts 4:27; 10:38)

This verse asserts several different ways that Jesus was sent and authorized by YHWH. Jesus is God's eternal plan and method of redemption and restoration (cf. v. 28, see Special Topic at 1:8).

SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)

▣ "there were gathered together against Your holy servant" Here is a list of the opponents to Jesus in Jerusalem.

1. Herod, the Roman appointed Edumean ruler of Palestine (see Special Topic below)

2. Pontius Pilate, the Roman administrative leader of Palestine (see Special Topic at 3:13)

3. Gentiles, which might refer to the Roman army or proselyte Jews

4. the "people of Israel," which would refer to the Jewish authorities and the Jewish mob who asked for Barabbas to be released and Jesus to be crucified

 

SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT

4:28 "Your hand and Your purpose predestined to occur" Even before creation God had His plan of redemption (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:20; Rev. 13:8; Acts 2:13; 3:18; 13:29). These enemies of Christ only performed that which God wanted them to perform. Jesus came to die (cf. Mark 10:45). The term translated here "predestine" is a compound of the preposition "before" and "to set bounds" (cf. Rom. 8:29,30; I Cor. 2:7; Eph. 1:5,11).

The definitive passages on predestination in the NT are Rom. 8:28-30; Rom. 9; and Eph. 1:3-14. These texts obviously stress that God is sovereign. He is in total control of all things, including human history. There is a preset divine redemption plan being worked out in time. However, this plan is not arbitrary or selective. It is based not only on God's sovereignty and foreknowledge, but also on His unchanging character of love, mercy, and undeserved grace.

We must be careful of our western (American) individualism or our evangelical zeal coloring this wonderful truth. We must also guard against being polarized into the historical, theological conflicts between Augustine and Pelegius or Calvinism and Arminianism.

Predestination is not a doctrine meant to limit God's love, grace, and mercy, nor to exclude some from the gospel. It is meant to strengthen believers by molding their worldview. God's love is for all mankind (cf. I Tim. 2:4; II Pet. 3:9). God is in control of all things. Who or what can separate us from Him (cf. Rom. 8:31-39)? Predestination forms one of two ways to view life. God views all history as present. Humans are time-bound. Our perspective and mental abilities are limited. There is no contradiction between God's sovereignty and mankind's free will. It is a covenantal structure. This is another example of biblical truth given in paradoxical, dialectical, tension-filled pairs. Biblical doctrines are presented from different perspectives. They often appear paradoxical. The truth is a balance between the seemingly opposite pairs. We must not remove the tension by picking one of the truths. We must not isolate any biblical truth into a compartment by itself.

It is also important to add that the goal of election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4; 2:10)! We were chosen to be "holy and blameless." God chooses to change us so that others may see the change and respond by faith to God in Christ. Predestination is not a personal privilege, but a covenantal responsibility! We are saved to serve! See Special Topic at 2:47.

4:29 "speak Your word" This is a present active infinitive. This is a prayer for continual boldness (cf. Eph. 6:19 and Col. 4:3) and an affirmation of inspiration (cf. II Tim. 3:15-17).

NASB"with all confidence"
NKJV, NRSV,
TEV"with all boldness"
NJB"with all fearlessness"

See Special Topic following.

SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)

4:30 "while you extend Your hand to heal" This was an anthropomorphic phrase (see Special Topic at 2:33) used to describe God revealing His compassion and power. The signs were a way to confirm the gospel message. It was a radically different message from what they had heard all their lives in the synagogue.

4:31 "the place where they had gathered together was shaken" God encouraged these witnesses by another physical demonstration of His power and presence, just as He did at Pentecost. The word is used of wind blowing upon a sailing vessel.

▣ "all filled with the Holy Spirit" Notice that here again all were filled (cf. 2:4; 4:8,31; 9:17; 13:9,52, see full note at 5:17). This filling was for the bold proclamation of the gospel. Also notice that tongues are not mentioned. In Acts when tongues are mentioned, they are usually in an evangelistic context of the gospel overcoming cultural-ethnic and/or geographical barriers.

▣ "the word of God" The Jerome Biblical Commentary (p. 180) has a good note about this phrase, "this is a favorite Lucan way of expressing the Christian message (see 6:2,7; 8:14; 11:1; 13:5,7,44,46,48; 16:32; 17:13; 18:11). Variants of it are "te word of the Lord" (8:25; 13:49; 15:35,36; 19:10,20; 20:35) or simply "the word" (4:29; 6:4; 8:4; 10:44; 11:19; 14:25; 16:6)."

This is the central question of faith, "Is the gospel presented in the NT the word of God?" Faith energized by the Spirit says "yes"!!

▣ "with boldness" See Special Topic at 4:29.

NASB (UPDATED) TEXT: 4:32-35
 ³²And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them. ³³And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all. ³⁴For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales ³⁵and lay them at the apostles' feet, and they would be distributed to each as any had need.

4:32 "who believed were of one heart and soul" The spirit of unity among the believers (cf. 1:14) reflected the unity of the Triune God (cf. John 17:11,21,23; Eph. 4:4-6). These very words are used in Mark 12:30 to reflect the first commandment in Deut. 6:4-5.

▣ "all things were common property to them" They felt and acted like a family. This was the church's first attempt to finance ministry. It was voluntary and mutual, not mandatory. Love and concern, not government or social leveling, was the motive!

4:33 "were giving testimony to the resurrection" This was the central truth of their message ( cf. I Corinthians 15). Jesus was alive!

▣ "and abundant grace was upon them all" We learn from Paul's letters that at a later time this church was very poor (cf. Rom. 15:3; Gal. 2:10). Abundant grace, like abundant living (cf. John 10:10) has little to do with material things. Notice this abundance was upon all of them, not just the leaders, the possessors of certain gifts, or those of a certain socio-economic level.

4:34 The church felt a responsibility for one another. Those who had, gave freely to those in need (cf. v. 35). This is not communism, but love in action.

4:35 "lay them at the apostles feet" This is a cultural idiom of giving something to another. They laid their goods and money at the Apostles' feet because they had laid their lives at Jesus' feet.

▣ "they would be distributed" This is an imperfect passive indicative, which shows continual action in past time. This follows the synagogue pattern of helping the poor and needy.

▣ "as any had need" There is an interesting comment in Klein, Blomberg, and Hubbard's Introduction to Biblical Interpretation, pp. 451-453, that Marx's manifesto contains two quotes from Acts:

1. "from each according to his ability" – 11:29

2. "to each according to his need"

The hermeneutical problem is that modern people try to use the Bible to support that which the Bible itself never addressed or realized. The Bible cannot mean to us what it never meant to the original author or hearer. We can apply the text in different ways to our cultural and existential situation, but our application must be inseparably linked to the original author's intended meaning. Every biblical text has only one meaning, but many applications or significances. (See my Biblical Interpretation Seminar at www.freebiblecommentary.org )

NASB (UPDATED) TEXT: 4:36-37
 ³⁶Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), ³⁷and who owned a tract of land, sold it and brought the money and laid it at the apostles' feet.

4:36 "Joseph, a Levite" The Old Testament forbade priests to own land, but the Roman authorities had changed many things in Palestine.

▣ "called Barnabas by the apostles (which translated means Son of Encouragement)" This is the popular meaning of "Barnabas." In Aramaic it could have meant "son of prophecy" or in Hebrew possibly "son of Nebo" (AB, vol. 1). He was an early leader in the Jerusalem church and Paul's friend and missionary companion. Eusebius, an early church historian, says that he was one of the seventy in Luke 10.

SPECIAL TOPIC: BARNABAS

4:37 "who owned a tract of land" He was a man of means (like Nicodemus and Joseph of Aramathea). Chapter 5 shows the potential for abuse in this method of financing ministry (e.g., jealousy, lying, and death).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who are the Sadducees? Why were they so mad?

2. What is the Sanhedrin?

3. What is the significance of Ps. 118?

4. Why is v. 12 so significant?

5. Does the predestination of v. 28 refer to individuals or God's plan of redemption? Why?

6. Is Luke trying to set a precedent for the church in 4:32-5:11?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Ananias and Sapphira	Lying to the Holy Spirit	The Sharing of Goods	Ananias and Sapphira	The Fraud of Ananias and Sapphira
		(4:32-5:11)
		4:32-5:6
5:1-11	5:1-11		5:1-6	5:1-6
		5:7-11	5:7-8	5:7-11
			5:9-11
Many Signs and Wonders Performed	Continuing Power in the Church	Second Arrest of the Apostles	Miracles and Wonders	The General Situation
5:12-16	5:12-16	5:12-21a	5:12-16	5:12-16
Persecution of the Apostles	Imprisoned Apostles Freed		The Apostles are Persecuted	The Apostles' Arrest and Deliverance
5:17-26	5:17-21		5:17-21a	5:17-18
				5:19-21a
				A Summons to Appear Before the Sanhedrin
	Apostles on Trial Again	5:21b-26	5:21b-26	5:21b-26
	5:22-32
5:27-32		5:27-32	5:27-28	5:27-33
	Gamaliel's Advice	Gamaliel	5:29-32
5:33-42	5:33-42	5:33-39a	5:33-39a	Gamaliel's Intervention
				5:34-39a
		5:39b-42	5:39b-42	5:39b-41
				5:42

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-6
 ¹But a man named Ananias, with his wife Sapphira, sold a piece of property, ²and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet. ³But Peter said, "Ananias, why had Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land? ⁴While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God." ⁵And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it. ⁶The young men got up and covered him up, and after carrying him out, they buried him.

5:1 "Ananias" The full Hebrew name would have been Hananiah, which means "YHWH has graciously given" or "YHWH is gracious" (BDB 337).

▣ Sapphira" This was Ananias' wife. The name in Aramaic means "beautiful." They were both believers.

5:2 kept back" This same rare verb (nosphizomai) is used in the Septuagint (LXX) of Joshua 7:1 to describe the sin of Achan. F. F. Bruce, in his commentary on Acts (NIC) has made the comment that Ananias was to the early church what Achan was to the Conquest. This sin had the potential of hurting the entire church. This term is also used in Titus 2:10 of slaves stealing from their masters.

▣ "bringing a portion of it, he laid it at the apostles' feet" This mimics what Barnabas did in 4:37. This couple had the freedom to sell or not to sell their personal property (cf. v. 4). They had the freedom to give some or all of it to the Lord's work. They did not have the right to give part, but claim they gave all. Their motives and duplicitous actions revealed their heart (cf. v. 4c; Luke 21:14). God looks at the heart (cf. I Sam. 16:7; I Kgs. 8:39; I Chr. 28:9; Pro. 21:2; Jer. 17:10; Luke 16:15; Acts 1:24; Rom. 8:27).

5:3 "Satan. . .Holy Spirit" This shows the presence of the two spiritual forces which are active in our world and in our lives. In Eph. 2:2-3 (cf. James. 4) are listed the three enemies of post-Genesis humanity:

1. the fallen world system

2. a personal tempter

3. our fallen nature

 

SPECIAL TOPIC: SATAN

SPECIAL TOPIC: PERSONAL EVIL

▣ "filled" This is the same word used of the Spirit (cf. Eph. 5:18). Filling requires cooperation! We are filled with something (see full note at 5:17)! Satan is involved, but we are responsible (cf. Luke 22:3-6). I recommend the book Three Crucial Questions About Spiritual Warfare, by Clinton E. Arnold. Surprisingly there is continuing satanic influence in the lives of believers (cf. Eph. 6:10-19; I John 5:18-19). See fuller notes at 2:4 and 3:10.

This phrase (i.e., filled your heart") may be a Hebrew idiom (cf. Esther 7:5; Eccl. 8:11; 9:3). Many scholars assume an Aramaic original to the early chapters of Acts.

▣ "to lie to the Holy Spirit" They lied to Peter and the church, but in reality they lied to the Spirit. Theologically this is very similar to Jesus asking Paul on the road to Damascus, "Why are you persecuting Me?" (cf. Acts 9:4). Paul was persecuting individual believers, but Jesus took it personally, as does the Spirit here. This should be a word of warning to modern believers.

5:4 This verse has two questions that expect "yes" answers. This is a grammatical feature, not an interpretive issue.

▣ "You have not lied to men but to God" It was not that they kept part of the money, but that they lied to make themselves look spiritual. Notice that even a kind, generous act, which is done with a bad motive, is a sin (cf. Rom. 14:23c). Notice that the Holy Spirit mentioned in v. 3 here is called God.

5:5 "fell down and breathed his last" In the ancient world one's last breath was evidence that the spirit of the person had left (cf. Jgds. 4:2; Ezek. 21:7 in the LXX). This rare term is found in the NT only in Acts (cf. 5:4,10; 12:23). This is an example of temporal judgment. This is similar to God's judgment on Aaron's sons in Leviticus 10. Sin is serious to God. It cost a life (cf. II Kgs. 14:6; Ezek. 18:4,20).

▣ "a great fear came over all" This possibly was the purpose of this temporal judgment. This would be analogous to the OT deaths of Nadab and Abihu of Leviticus 10 and Uzzah of II Samuel 6. Based on I Cor. 11:30; James 5:20; and I John 5:16-17, it is possible to assume that some sins by believers result in an early death. It is hard to keep the balance between the holiness of God (transcendence) and Fatherhood of God (immanence).

5:6 "they buried him" Jews of the first century did not practice embalming (they still do not), probably because of Gen. 3:19 (cf. Ps. 103:14; 104:29). A person had to be buried quickly, usually within one day.

Because of the offense there was no memorial service or other Christian burial rites.

SPECIAL TOPIC: BURIAL PRACTICES

NASB (UPDATED) TEXT: 5:7-11
 ⁷Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened. ⁸And Peter responded to her, "Tell me whether you sold the land for such and such a price?" And she said, "Yes, that was the price." ⁹Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well." ¹⁰And immediately she fell at his feet and breathed her last, and the young men came in and found her dead, and they carried her out and buried her beside her husband. ¹¹And great fear came over the whole church, and over all who heard of these things.

5:7 "about three hours" This shows the vividness of the account by an eyewitness. Luke's writing is characterized by this attention to details. It reflects both his writing style and research methods (i.e., interviews with eyewitnesses).

5:8 The lie, the pretense continues!

5:9 "test" In a round about sense, this was a test of the presence and power of the Holy Spirit, God the Father's personal presence on earth (see Special Topic at 1:2). There are temporal consequences, as well as eternal consequences for challenging the Spirit! These two did not realize that it was the Spirit they were lying to, but Peter did.

There are two Greek terms used to denote a test. This one connotes "to test with a view toward destruction." This possibly reflects Exod. 17:2 and Deut. 6:16, where these texts warn against tempting/testing YHWH (cf. Ps. 78:18,41,56).

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

5:10 The term used to describe "the young men" (neōteroi) in v. 6 is different from the term neanikoi in v. 10. It is uncertain whether this is just authorial variety or a different group of young men in the church. Both Greek words come from the same root word (neos).

5:11 "great fear. . .over all who heard of these things" Luke uses the common word phobos several times in this same general sense (cf. Luke 1:69; 3:37; Acts 19:17). For believers it is a sense of reverence, respect, and awe, but for unbelievers it is a sense of foreboding, fear, and terror (cf. Luke 12:4-5; Heb. 10:31).

▣ "church" This is the first time this term is used in Acts, although it is in the Textus Receptus at 2:47. See Special Topic following.

SPECIAL TOPIC: CHURCH (EKKLESIA)

NASB (UPDATED) TEXT: 5:12-16
 ¹²At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico. ¹³But none of the rest dared to associate with them; however, the people held them in high esteem. ¹⁴And all the more believers in the Lord, multitudes of men and women, were constantly added to their number, ¹⁵to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them. ¹⁶Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed.

5:12-16 This is a brief summary, which is so characteristic of the book of Acts (cf. 2:43-47 and 4:32-35).

5:12 "many signs and wonders" This is an Imperfect passive (deponent) indicative. These two terms appear in Peter's quote from Joel 2 in Acts 2:19. Miracles were repeatedly performed (cf. 2:43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:20). Remember that the miraculous is not automatically a sign of deity (cf. Matt. 24:24; and II Thess. 2:9), but it was and is a way to confirm the Christian message, which was so radically different from the focus and emphasis of Judaism.

▣ "they were all in one accord" See note at 1:14. It is important to Luke to emphasize this again and again. It was an ideal that did not last long!

▣ "in Solomon's portico" This was an open colonnade within the Temple area along the eastern wall of the Court of the Gentiles. Jesus often taught there also (cf. John 10:23). This was the site of Peter and John's first arrest.

5:13

NASB"none of the rest dared to associate with them"
NKJV, NRSV"none of the rest dared join them"
TEV"Nobody outside the group dared join them"
NJB"No one else dared to join them"

This is an unusual phrase. It seems to describe the negative side of "fear." There are several groups designated in this context (cf. vv. 12-16). For most, the events were a draw to faith in Christ (cf. #5 and possibly #6 and #7) or a confirmation of faith in Christ (i.e., #3).

1. the Apostles, v. 12

2. the people, vv. 12,13

3. the believers (i.e., in one accord in Solomon's portico), v. 12

4. the rest (i.e., the Jewish leadership), v. 13

5. new believers, v. 14

6. the sick of Jerusalem, v. 15

7. the sick and possessed from the surrounding villages, v. 16

The present middle infinitive "to associate" is literally "to glue." Luke uses this term often, but in a wide variety of senses. Here it refers to their not becoming part of the new group (i.e., believers in Jesus as the promised Messiah).

5:14 "believers" This is a present active participle, which implies an ongoing action. See Special Topics at 2:40 and 3:16.

NASB, TEV,
NJB, NIV"in the Lord"
NKJV, NRSV"to the Lord"

This grammatical form (i.e., eight case system) can be understood as dative ("to") or locative ("in"). I think it is a way to show that believers belong to the Lord. We are His possession, and He is ours!

▣ "women" Luke especially highlights "women," both in the Gospel and Acts (i.e., 1:14; 8:12; 16:1,13; 17:4,12,34; 18:2; 21:5). Jesus brings a new sense of dignity and worth to women and children.

▣ "were constantly added to their number" Luke often used summary statements of the growth of the church (cf. 2:47; 5:14; 6:7; 9:31; 12:24; 16:5; 19:20).

5:15 "when Peter came by at least his shadow" Miracles at this stage were common as a way of confirming the gospel. Peter was the obvious spokesman for the Apostles. This same type of confirming, healing also occurred through Paul (cf. 19:12).

As interpreters we must remember that these miracle signs were given to

1. show the compassion of God

2. show the truth of the gospel

3. show who were the God-called leaders

These signs were given in a particular culture, for a specific purpose. Because God did it there, it does not automatically mean that He will do the same in every period of history in every culture. Not that God is not active in every age nor less compassionate, but that the people of God must walk by faith and not by sight! Miracles continue, but salvation of sinners must be the greatest goal, not physical healing for those who will still die!

It seems to me that God has not changed. His character, power, compassion, and desire for all to be saved remains the same, but looking at history theologically, there are two major periods of intense, supernatural signs, both from God and from Satan.

1. surrounding the time of the incarnation and development of the early church

2. preceding the end-time events when believers will be under terrible persecution

I would like to quote A. T. Robertson, Word Pictures in the New Testament, vol. III, p. 62

"There was, of course, no virtue or power in Peter's shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matt. 9:20; Mark 6:56; John 9:5) and the use of Paul's handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition."

5:16 "they were all being healed" This is an imperfect passive indicative, which asserts each one was healed (the agent is unexpressed, but probably the Spirit) one at a time, over and over and over, until none were left!

This is a summary type statement. Are we to take it literally (i.e., every single one)? Jesus required faith or used the healing to (1) train the disciples or (2) cause the crowds to listen.

It is shocking to me that not all those healed in the NT were simultaneously "saved" (i.e., trust Christ and have eternal life). Physical healing is a poor substitute for spiritual salvation. Miracles are only truly helpful if they bring us to God. All humans live in a fallen world. Bad things happen. God often chooses not to intervene, but this says nothing about His love and concern. Be careful of demanding that God act miraculously every time in this current evil age. He is sovereign and we do not know the full implications of any given situation.

At this point I would like to add my commentary notes from II Tim. 4:20 about Paul and physical healing (see www.freebiblecommentary.org ) :

"There are so many questions we would like to ask the NT writers. One subject all believers think about is physical healing. In Acts (cf. 19:12; 28:7-9) Paul is able to heal, but here and in II Cor. 12:7-10 and Phil. 2:25-30, he seems unable. Why are some healed and not all, and is there a time window connected to healing which has closed?

I surely believe in a supernatural, compassionate Father who has and does heal physically as well as spiritually, but why is this healing aspect seemingly present and then noticeably absent? I do not think that it is connected to human faith, for surely Paul had faith (cf. II Corinthians 12). I feel that healing and believing miracles affirmed the truthfulness and validity of the gospel, which it still does in areas of the world where it is first proclaimed. However, I feel that God wants us to walk by faith and not by sight. Also, physical illness is often allowed in believer's lives (1) as temporal punishment for sin; (2) as consequences of life in a fallen world; and (3) to help believers mature spiritually. My problem is that I never know which one is involved! My prayer for God's will to be done in each case is not a lack of faith but a sincere attempt to allow the gracious, compassionate God to work His will in each life."

▣ "unclean spirits" See Special Topics below.

SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)

SPECIAL TOPIC: EXORCISM

NASB (UPDATED) TEXT: 5:17-26
 ¹⁷But the high priest rose up, along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy. ¹⁸They laid hands on the apostles and put them in a public jail. ¹⁹But during the night an angel of the Lord opened the gates of the prison, and taking them out he said, ²⁰"Go, stand and speak to the people in the temple the whole message of this Life." ²¹Upon hearing this, they entered into the temple about daybreak and began to teach. Now when the high priest and his associates came, they called the Council together, even all the Senate of the sons of Israel, and sent orders to the prison house for them to be brought. ²²But the officers who came did not find them in the prison; and they returned and reported back, ²³saying, "We found the prison house locked quite securely and the guards standing at the doors; but when we had opened up, we found no one inside." ²⁴Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this. ²⁵But someone came and reported to them, "The men whom you put in prison are standing in the temple and teaching the people!" ²⁶Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned).

5:17 "they were filled with jealousy" The Greek word simply means "to boil." Therefore, context must tell us it is zealousness or jealousy. This shows the true motivation of the religious leaders, jealousy! In Luke's Gospel Jesus' main enemies were the Pharisees, but in Acts His followers' main enemies were the Sadducees.

The verb "filled" is used in a variety of ways by Luke to show what characterizes or describes a person or personified entity.

1. John the Baptist, even before his birth, was filled with the Holy Spirit – Luke 1:15

2. Elizabeth was filled with the Holy Spirit – Luke 1:41

3. Zacharias was filled with the Holy Spirit –Luke 1:61

4. all in the Synagogue who heard Jesus speak were filled with rage – Luke 4:28

5. those in the house where the paralytic was lowered through the roof were filled with fear – Luke 5:26

6. Pharisees and Scribes traveling with Jesus on a Sabbath were filled with rage – Luke 6:11

7. those in the upper room on Pentecost were filled with the Holy Spirit – Acts 2:4

8. those who heard Peter speak in the temple were filled with amazement – Acts 3:10

9. Peter speaking before the Sanhedrin was filled with the Holy Spirit – Acts 4:8

10. all in the upper room were filled with the Holy Spirit – Acts 4:31

11. Satan filled Ananias' and Sapphira's hearts – Acts 5:3

12. Peter and John spoke to the Sanhedrin again and they were filled with jealousy – Acts 5:17

13. Jerusalem filled with the gospel – Acts 5:28

14. the seven full of the Spirit and wisdom – Acts 6:3

15. Stephen full of faith and the Holy Spirit – Acts 6:5,8; 7:55

16. Ananias lays hands on Saul/Paul and he is filled with the Holy Spirit – Acts 9:17

17. Paul preaches filled with the Spirit – Acts 13:9

18. Jews in the crowd who Paul preached to were filled with jealousy – Acts 13:45

19. the disciples were continually filled with joy and the Holy Spirit – Acts 13:52

20. Ephesus was filled with confusion – Acts 19:29

In the presence of the gospel what are you "filled" with?

5:18 These first chapters in Acts show the problems faced by the early church. The problems differ from age to age, culture to culture, but God is for us, with us, and empowers us to overcome. Nothing—prison, attempted humiliation, threats, etc.—can rob believers of the presence and peace of Christ (cf. Rom. 8:31-39).

5:19 "an angel of the Lord" This phrase is used two ways in the OT.

1. an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23; I Sam. 24:16; I Chr. 21:15ff; Zech. 1:28)

2. as a way of referring to YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2)

Luke uses the phrase often (cf. Luke 1:11,13; 2:9; Acts 5:19; 7:30; 8:26; 12:7,11,23; 10:3; 27:23), but in the sense of #1 above. The NT does not use sense #2, except in Acts 8:26 and 29, where, "an angel of the Lord" is paralleled to the Holy Spirit.

▣ "opened the gates of the prison" This is similar to Paul and Silas' experience at Philippi (cf. Acts 16:26). In many ways the life of Peter is paralleled in Paul. This may have been Luke's literary intentionality.

5:20 "Go, stand and speak" These function as three imperatives.

1. Go, present middle (deponent) imperative

2. Stand, aorist passive participle used as an imperative (Friberg's, Analytical Greek New Testament, p. 379)

3. Speak, present active imperative

The angel had an evangelistic mission for the early church (and for today's church).

▣ "speak to the people" This was the major thrust of the Apostles' ministry. Boldness (see Special Topic at 4:29), not fear, characterizes their new spirit-filled lives.

NASB"the whole message of the Life"
NKJV"all the words of this life"
NRSV"the whole message about this life"
TEV"all about this new life"
NJB"all about this new Life"

This phrase is speaking about the new life (zōe, eternal life) found only in the gospel of Jesus Christ. They had been freed both spiritually (salvation) and physically (out of prison). Now they were to tell all to all (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8)!

5:21 Notice that being supernaturally freed did not imply that they would not be imprisoned again. Even God's provision does not mean that all difficulties will be solved or removed in ministry (cf. Matt. 5:10-12; Rom. 8:17; I Pet. 4:12-16)

▣ "the Council. . .the Senate of the sons of Israel" See Special Topic: Sanhedrin at 4:5. To whom does "the Senate" refer? Curtis Vaughan, in Acts, pp. 39-40, says it was the elders of Jerusalem who were not members of the Sanhedrin at that present time (cf. M. R. Vincent, Word Studies, Vol. 1, p. 234), but the NASB and NIV translations assume that Council and Senate are synonymous.

5:23 "locked" This is a perfect passive participle. The idea was that the prison doors were secure and the guards set (perfect active participle), but the prisoners were gone.

5:24 "they were greatly perplexed" Luke uses this term several times. It is an intensified form of aporeō (cf. Luke 24:4; Acts 25:20) with dia (cf. Luke 9:7; Acts 2:12; 5:24; 10:17). Its basic meaning is doubt, uncertainty, or perplexity.

▣ "as to what would come of this" The grammatical form of the phrase is an incomplete Fourth class conditional sentence (an plus aorist middle [deponent] optative). The optative mood expresses perplexity (cf. Luke 1:61-62; 3:15; 8:9; 15:26; 22:23; Acts 5:24; 8:31; 10:17; 21:33, see James Allen Hewett, New Testament Greek, p. 195).

5:26 "they were afraid of the people, that they might be stoned" This showed the popularity of the early church (cf. v. 13; 2:47; 4:21) and the source of the continuing jealousy of the Jewish leaders.

NASB (UPDATED) TEXT: 5:27-32
 ²⁷When they had brought them, they stood them before the Council. The high priest questioned them, ²⁸saying, "We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this man's blood upon us." ²⁹But Peter and the apostles answered, "We must obey God rather than men. ³⁰The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. ³¹He is the one whom God exalted to His right hand as Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. ³²And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him."

5:28

NASB, NRSV,
TEV"strict orders"
NKJV"strictly command"
NJB"strong warning"

The NKJV has "Did we not strictly command you not to teach in this name," which is a Greek manuscript variant found in the Greek texts אi², D, and E, but not in MSS P⁷⁴, א^*, A, or B. The UBS⁴ puts the NKJV option in the text, but "not" in brackets. This question expects a "yes" answer. The Apostles were warned!

The construction is a Semitic idiom (cf. Luke 22:15) similar to the cognate accusative in Koine Greek, where the verb (parangellō) and the direct object (parangelia) are from the same root. This construction intensifies the basic meaning of the terms. It is interesting that this term in the Koine papyri found in Egypt meant an official summons to court or an order from a court (cf. Moulton and Milligan, Vocabulary of the Greek New Testament, p. 481).

▣ "this man's" This expression shows the contempt of the Jewish leaders. They never mention Jesus' name. The Talmud even calls Him "so and so" (cf. M. R. Vincent, Word Studies, vol. 1, p. 234).

▣ "blood upon us" Peter and John were continuing to assert that these Jewish leaders engineered Jesus' death (cf. v. 30; 2:33; 3:14-15; 4:10). This was also Stephen's accusation in 7:52.

5:29 "must" This word dei means moral necessity. This shows the Apostles' obligation to preach the truth, regardless of the consequences (cf. 4:19). See full note at 1:16.

5:30 "The God of our fathers" These early Christians believed they were the true spiritual heirs and descendants of the OT people of God (cf. 3:13; Rom. 2:28-29; Gal. 6:16; I Pet. 3:5,9; Rev. 1:6).

▣ "raised up Jesus" The NT affirms that the Father raised Jesus (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9) to confirm the truth of Jesus' life and teachings. This is a major aspect of the Kerygma (cf. I Corinthians 15).

It should also be noted that the NT affirms that the Son and the Spirit were also involved in this great affirmation event.

1. the Son – John 2:19-22; 10:17-18

2. the Spirit – Rom. 8:11

 

▣ "whom you had put to death by hanging Him on a cross" This relates back to the curse of Deut. 21:23. These religious leaders wanted Jesus, a Messianic pretender, to bear the curse of YHWH. Jesus bore the curse of the OT law (i.e., the soul that sins will surely die [cf. Ezek. 18:4,20] and all humans have sinned, cf. Rom. 3:9-18, 23) for us (cf. Gal. 3:13; Col. 1:14). Jesus was the innocent lamb of God who gave Himself for the estranged world (cf. John 1:29; II Cor. 5:21).

5:31 "God exalted to His right hand" The term "exalted" is translated in John 3:14 as "lifted up" and in Phil. 2:9 as "highly exalted." The cross was Christ's means of exaltation and triumph (cf. Col. 1:15; II Cor. 2:14).

The anthropomorphic phrase "right hand" was a metaphor for the place of power and authority (cf. Matt. 26:64). God is an eternal Spirit. He does not have a physical body. See Special Topic at 2:33.

▣ "Prince" This verse clearly and specifically asserts the Messiahship of Jesus. This same term was used of Jesus in 3:15, where it could be translated "Author" (NRSV). It can mean "chief," "pioneer," or "prince." It was also used of the founder of a school or family (cf. Heb. 2:10; 12:2). See Special Topic at 3:15.

▣ "Savior" This term was used in the first century Greco-Roman world of Caesar. He claimed to be the savior of culture and peace. Another term which the Caesars claimed for themselves, but Christians used uniquely for Jesus, was Lord (kurios).

This term "Savior" was used in the OT as a term for YHWH (cf. II Sam. 22:3; Ps. 106:21; Isa. 43:4,11; 45:15,21; 49:26; 60:16; 63:8). NT writers often assert the deity of Jesus by attributing to Him OT titles of YHWH. Notice how Paul in his letter to Titus does this.

1. 1:3, "God our Savior"

2. 1:4, "Christ Jesus our Savior"

3. 2:10, "God our Savior"

4. 2:13, "our great God and Savior, Christ Jesus"

5. 3:4, "God our Savior"

6. 3:6, "Jesus Christ our Savior"

 

▣ "to grant repentance to Israel, and forgiveness of sins" This shows the purpose of Jesus' death (cf. Luke 24:47 and Acts 2:38). It is unusual for NT authors to refer to repentance as a gift from God (cf. Acts 11:18 [to Gentiles]; II Tim. 2:25; and possibly also Rom. 2:4). Usually it is one of the requirements of the New Covenant for the human recipient of the gospel (cf. Mark 1:15 and Acts 3:16,19; 20:21). I think it is a literary way to show that God wants all humans made in His image to be saved. It is not an issue related to God's sovereignty.

Often those who focus solely on God's part in the New Covenant use this verse to prove that salvation is all of God and does not involve any participation on the part of mankind. However, this is a good example of proof-texting a passage to fit one's preconceived system of theology. The Bible clearly asserts the priority and necessity of God's initiation, but also reveals that the concept of "covenant" best describes His chosen model of how to relate to needy humanity. Freedom is a gift which God gave in creation. God does not violate this gift/responsibility (cf. Rom. 2:4; II Cor. 7:10). He does draw us, woo us, work with us, and provide a way of redemption (cf. John 6:44,65). But fallen humans must respond and continue to respond in repentance, faith, obedience, and perseverance.

Here is an interesting quote from Frank Stagg, New Testament Theology, p. 119:

"Men cannot achieve but only receive repentance, yet they must receive it. By faith a man receives Christ into his innermost person; and Christ, as a transforming presence reverses the course of that life from self-trust to trust in God, from self-assertion to self-denial. This conversion is the reversal of the Fall, in which man sought to find the whole meaning of his existence within himself."

5:32 Several times in Acts Peter referred to the fact that the Apostles and disciples are witnesses of Jesus' life and death and resurrection. In this context he adds, "the Holy Spirit" as witness. This may be a way of affirming the two necessary OT witnesses to confirm a matter (cf. Num. 35:30; Deut. 17:6).

Luke/Acts speak of the gift of the Spirit

1. at baptism – 2:38

2. at obedience to the gospel – 5:32

3. cannot be bought – 8:19-20

4. to the Gentiles – 10:45; 11:17

5. from the Father – Luke 11:13 (cf. James 1:17)

 

▣ "those who obey Him" Obedience is a lifestyle choice! We must obey by believing the gospel. We must continue in obedience to enjoy its fruits (cf. Matt. 7:24-27; Luke 6:46-48). The rare term "obey" (peithomai plus archē, cf. 27:21; Titus 3:1), used in vv. 29 and 32, was a combination of the terms "ruler" (archē) and obey.

NASB (UPDATED) TEXT: 5:33-39
 ³³But when they heard this, they were cut to the quick and intended to kill them. ³⁴But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time. ³⁵And he said to them, "Men of Israel, take care what you propose to do with these men. ³⁶For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. ³⁷After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered. ³⁸So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; ³⁹but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God."

5:33

NASB"they were cut to the quick"
NKJV"they were furious"
NRSV"they were enraged"
TEV"they were so furious"
NJB"this so infuriated them"

This term literally means "cut with a saw" or "gnash with the teeth." This very same term in the same form is also used in 7:54, where the added phrase, "cut to the heart," shows the full metaphorical sense (see also Luke 2:35). This strong term (i.e., diaprō) is similar in meaning to 2:37a.

▣ "intended to kill them" This is an imperfect middle (deponent) indicative, implying that (1) they began at this point to try to kill them or (2) this was a recurrent plan and desire. From our knowledge of the early church's growth from Acts, #1 fits best. Notice it is the Sadducees who expressed this anger and murderous intent. It is just possible that the Pharisees (i.e., Gamaliel) saw the early church as a useful thorn to poke at the Sadducean rejection of resurrection in general. Pharisees would not want to affirm the resurrection of Jesus, but would affirm the concept of a resurrection followed by a future life with God.

It is surprising to modern Bible readers that religious leaders could plan murder. Remember these were Sadducees committed to the writings of Moses, which commanded that a blasphemer must be stoned to death. These leaders thought they were acting on God's behalf and in conformity to His word (cf. Lev. 24:10-16).

5:34 "Pharisees" See Special Topic following.

SPECIAL TOPIC: PHARISEES

SPECIAL TOPIC: GAMALIEL

5:36-37 "Theudas. . .Judas of Galilee" Josephus mentions these same two names (cf. Antiq. 20.5.1). However, he listed them in the reverse order. Further historical information shows that there were two persons by this name who were Jewish zealots against Rome. Therefore, both the NT and Josephus could be accurate. The one mentioned by Gamaliel rebelled in a.d. 6, whereas the one mentioned by Josephus rebelled in a.d. 44.

5:37 "in the days of the census" Josephus (cf. Antiq.18.1.1; Wars 2.8.1) tells us that Augustus ordered a tax to be levied on the Jews, soon after Archelaus was dethroned and Quirinius was made legate of Syria (i.e., about a.d. 6-7). These census for taxation purposes occurred every fourteen years, but took years to complete.

▣ "Judas of Galilee" He is mentioned several times by Josephus (cf. Antiq. 18.1.1-6; 20.5.2 and also in Wars 2.8.1; 2.17.8-9). His revolt occurred in about a.d. 6 or 7. He was the founder of the zealot movement. The zealots (Josephus calls them "the fourth philosophy) and the Sicarii (i.e., assassins) are possibly the same political movement.

5:38 "stay away from these men and let them alone" What surprising advice! This phrase has two aorist active imperatives.

1. aphistēmi, separate, put away

2. aphiēmi, send away, dismiss

 

▣ "if" This is a third class conditional sentence, which means potential action.

5:39 "if" This is a first class conditional sentence, which usually denotes an affirmation of truth, but here it cannot be true. This shows the literary use of this grammatical form.

▣ "or else you may even be found fighting against God" It must be remembered that these religious leaders think they are acting on God's behalf. The very fact that Gamaliel speaks the possibility of their being sincerely wrong is a shocking statement (cf. 11:17).

NASB (UPDATED) TEXT: 5:40-42
 ⁴⁰They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them. ⁴¹So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name. ⁴²And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ.

5:40 "They took his advice" This phrase is included in v. 39 in some translations (cf. NRSV) and in v. 40 in others (cf. NASB, NKJV). The TEV and NJB keep it in v. 39, but start a new paragraph.

▣ "flogged" This was not the same as the Roman flogging (mastix, cf. Acts 22:24-25), which Jesus endured. This referred to the Jewish beating with rods (cf. Deut. 25:3; i.e., derō, Luke 12:47-48; 20:10-11; 22:63). It was very painful, but not life-threatening.

The interpretive problem is that these two Greek terms are often used interchangeably. The Septuagint of Deut. 25:3 has mastix, but it refers to a Jewish punishment. Luke regularly uses derō for this Jewish synagogue beating (literally "skinning an animal").

▣ "and ordered them not to speak in the name of Jesus" This same Council had done this earlier (cf. 4:17,21). This time they beat them and repeated the warning.

5:41 Jesus had predicted this type of treatment (cf. Matt. 10:16-23; Mark 13:9-13; Luke 12:1-12; 21:10-19; John 15:18-27; 16:2-4).

▣ "rejoicing that they had been considered worthy to suffer shame for His name" This seems surprising to us today because we live in a society where physical persecution is so rare, but this has not been the case for the vast majority of believers through the centuries.

Jesus plainly said that His followers would suffer. Please read Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4;; 8:17; II Cor. 4:16-18; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4. Also notice how in I Peter Jesus' suffering (cf. 1:11; 2:21,23; 3:18; 4:1,13; 5:1) is to be emulated by His followers (cf. 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10).

5:42 "every day, in the temple" These early witnesses of Jesus refused to be silenced, even in the very heart of Judaism, the temple in Jerusalem.

▣ "from house to house" The early church had their meetings in private homes spread throughout the city (cf. 2:46). There were no church buildings until several hundred years later.

NASB, NKJV"the Christ"
NRSV, TEV,
REB"the Messiah"

In this Jewish setting the title "Messiah" (see Special Topic at 2:31) is more appropriate (cf. 2:31; 3:18; 5:42; 8:5; 9:22), as Peter used in Matt. 16:16. When Paul preached to Jews he also used this as a reference to the promised, anointed One (cf. 17:3; 18:5,28).

DISCUSSION QUESTIONS FOR ACTS 3-5

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did the Apostles stay within Judaism so long?

2. List the titles of Jesus and their meanings which are used in chapter 3.

3. What are the two minimal requirements in salvation?

4. Why is Moses quoted so often in the New Testament?

5. What is the significance of the Abrahamic covenant to the NT church?

6. Why were Peter and John arrested?

7. Outline Peter's third sermon.

8. What is significant about the prayer of 4:24-31?

9. To be truly New Testament must one be communistic? (cf. 4:32)

10. List the reasons why Luke included the account of Ananias and Sapphira.

11. Did Ananias realize that he was filled with Satan? Did he realize that he had lied to God?

12. Why was God seemingly so harsh?

13. What about miracles (especially healings) in our day?

14. Why were the Sadducees so mad?

15. Why did the angel release the Apostles from prison?

16. Outline Peter's fourth sermon. List the common elements between his other recorded sermons in Acts.

17. Who was Gamaliel?

18. Why should Christians rejoice in suffering?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The Appointment of the Seven	Seven Chosen to Serve	Choice of the Seven	The Seven Helpers	The Institution of the Seven
6:1-6	6:1-7	6:1-7	6:1-4	6:1-6
			6:5-6
6:7			6:7	6:7
Th e Arrest of Stephen	Stephen Accused of Blasphemy	Preaching and Martyrdom of Stephen	The Arrest of Stephen	Stephen's Arrest
		(6:8-7:2a)
6:8-15	6:8-15	6:8-7:2a	6:8-15	6:8-15

 

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters 6 and 7 are Luke's literary/historical way of beginning to discuss the Gentile mission.

 

B. The church in Jerusalem had grown rapidly by this time (cf. 6:1).

 

C. The Church was made up of Aramaic-speaking Jews from Palestine and Greek-speaking Jews from the Diaspora.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:1-6
 ¹Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. ²So the twelve summoned the congregation of the disciples and said, "It is not desirable for us to neglect the word of God in order to serve tables. ³Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. ⁴"But we will devote ourselves to prayer and to the ministry of the word." ⁵The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. ⁶And these they brought before the apostles; and after praying, they laid their hands on them.

6:1 "disciples" This is literally "learners" from the verb manthanō. It is important to realize that the NT emphasizes "becoming disciples" (cf. Matt. 28:19; Act 14:21), not merely making a decision. This designation for believers is unique to the Gospels and Acts. In the Letters, the terms "brothers" and "saints" are used to designate the followers of Jesus.

▣ "were increasing in number" This is a present active participle. Growth always causes tension.

▣ "complaint" This term means "to speak privately in a low voice" (i.e., private conversations between individuals, Moulton, Analytical Lexicon, p. 81). It occurs several times in the LXX of Exodus describing the Wilderness Wandering Period (cf. Exod. 16:7,8; 17:3; also Num. 11:1; 14:27). This same word is found in Luke 5:30 and several times in John (cf. 6:41,43,61; 7:12,32).

▣ "the Hellenistic Jews against the native Hebrews" This refers to believing Jews, those who were from Palestine and spoke primarily Aramaic and those who grew up in the Diaspora and spoke primarily Koine Greek. There were certainly cultural and racial overtones in this situation.

▣ "the daily serving of food" The early church followed the patterns of the Synagogue. Every week funds (i.e., alms) were collected to feed the poor. This money was used to buy food, which was given out weekly by the Synagogue and daily by the early church. See Special Topic: Almsgiving at 3:2.

It seems from history that many Jewish families who lived and worked in other countries returned to Palestine in the father's later years so that he could be buried in the Promised Land. Therefore, there were many widows in Palestine, especially the Jerusalem area.

Judaism had an institutional (i.e., Mosaic Covenant) concern for the poor, alien, and widows (cf. Exod. 22:21-24; Deut. 10:18; 24:17). Luke's writings show that Jesus, too, cared for widows (cf. Luke 7:11-15; 18:7-8; 21:1-4). It is, then, natural that the early church, patterning itself on both the Synagogue social services and the teachings of Jesus, would have an overt concern for church widows.

6:2 "The twelve" This was the collective title for the Apostles in Acts. Those were the first specially chosen companions of Jesus during His earthly ministry, starting in Galilee.

▣ "summoned the congregation of the disciples" Exactly what is meant here is uncertain in this sense that the church was made up of several thousand people at this point, so no home or business was large enough to accommodate this gathering. This must have taken place in the Temple itself, probably Solomon's Portico (cf. 3:11; 5:12).

This is the first example of what came to be called congregational polity (cf. vv. 3,5; 15:22). This is one of three biblical ways the modern church organizes itself:

1. episcopal (i.e., one top leader)

2. presbyterian (i.e., a group of leaders)

3. congregational (i.e., the whole body of believers)

All are present in Acts 15.

▣ "It is not desirable for us to neglect the word of God in order to serve tables" This is not a disparaging word about serving, but the beginning of the sensed need for a division of pastoral responsibilities among the people of God. These were not offices, but delegated functions. Gospel proclamation must take priority over some needed ministries. The Apostles were uniquely called and qualified for their task. Nothing should take away from that task. This was not an "either/or," but a "both/and" situation.

The word "serve" is the common Greek term for service, diakonia. Unfortunately many modern commentators, looking for guidelines for the later office of deacon (cf. Phil. 1:1; I Tim. 3:8-10,12-13), have used this text to define that ministry task. However, these are not "deacons"; they are lay ministers/preachers. Only eisegesis can find deacons in Acts 6.

It is interesting to me how this early church conducted its ministry without buildings.

1. When they all met together it must have been at the Temple.

2. On Sabbaths they surely met with their local synagogues and on Sundays probably in house churches.

3. During the week (daily) the Apostles moved from believer's home to believer's home (cf. 2:46).

 

6:3

NASB, NRSV"select"
NKJV"seek out"
TEV"choose"
NJB"must select"

This is an aorist middle (deponent) imperative. Something had to be done to restore unity and the spirit of one accord. This pastoral issue had the potential to affect the furtherance of the gospel. The church had to organize for ministry. Every believer is a called, gifted, full-time minister (cf. Eph. 4:11-16).

▣ "seven men" There is no reason for this number except that it was often the symbolic number of perfection in the OT because of its relation to the seven days of creation (cf. Genesis 1; Psalm 104). In the OT there is a precedent for this same process of developing a second-tier leadership (cf. Numbers 18). See Special Topic: Number Symbolism in Scripture at 1:3.

NASB, NJB"of good reputation"
NKJV"of good reputation"
NRSV"of good standing"
TEV"who are known to be"

The differences in these English translations reflect the two different usages of this term.

1. "to witness to" or provide information about (cf. TEV, NIV)

2. "to speak well of someone" (cf. Luke 4:22).

 

▣ "full of the Spirit" The filling of the Spirit has been mentioned several times in Acts, usually in connection with the Twelve and their preaching/teaching/reaching ministries. It denotes power for ministry. The presence of the Spirit in a person's life is detectible. There is evidence in attitude, actions, and effectiveness. Widows are important, but gospel proclamation is priority (cf. v. 4). See full note on "filling" at 5:17.

▣ "and of wisdom" There are two kinds of wisdom in the OT.

1. grasp of knowledge (academic)

2. wise living (practical)

These seven men had both!

▣ "whom we may put in charge of this task" They had a task-oriented assignment. This passage cannot be used to assert that deacons handle the business matters (KJV, "this business") of the church! The word "task" (chraomai) means "need," not "office" (Alfred Marshall, RSV Interlinear, p. 468).

6:4 "devote ourselves" This Greek term is used in several senses.

1. to closely associate with someone, Acts 8:13

2. to personally serve someone, Acts 10:7

3. to be steadfastly committed to something or someone

a. the early disciples to each other and prayer, Acts 1:14

b. the early disciples to the Apostles' teaching, Acts 2:42

c. the early disciples to each other, Acts 2:46

d. the Apostles to the ministry of prayer and the Word, Acts 6:4 (Paul uses the same word to call believers to steadfastness in prayer, Rom. 12:12; Col. 4:2).

 

▣ "prayer and the ministry of the word" This phrase is fronted (i.e., placed first) in the Greek sentence for emphasis. Isn't it paradoxical that it was these "seven" who were the first to catch the vision of the world mission of the gospel, not the Apostles. It was "the seven" whose preaching forced the break with Judaism, not the Apostles.

It is so shocking that the Apostles were not the initiators of the Great commission, but these Greek-speaking Jews. Acts never records them fulfilling the task assigned to them by the Apostles but instead depicts them as gospel preachers. Their qualifications seem more in line with this task than the administration and pastoral care needed by the church in Jerusalem.

Instead of bringing peace, their ministries brought conflict and persecution!

6:5 "Stephen" His name means "victor's crown." All of the "seven" had Greek names, but most Jews of the Diaspora had both a Hebrew name and a Greek name. Just the names themselves do not mean they were all Greek-speaking Jews. Reason says there may have been both groups present.

▣ "full of faith" The term faith came from an OT word (i.e., emeth) that originally meant a person whose feet were in a stable stance. It came to be used metaphorically for someone who was trustworthy, faithful, dependable, and loyal. In the NT this term is used for the believer's response to God's promise through Christ. We trust His trustworthiness! We faith His faithfulness. Stephen trusted in God's trustworthiness; therefore, he was characterized by God's character (i.e., full of faith, faithfulness).

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)

▣ "full of. . .the Holy Spirit" There are many different phrases which describe the ministry of the Spirit to believers:

1. the wooing of the Spirit (cf. John 6:44,65)

2. the baptism of the Spirit (cf. I Cor. 12:13)

3. the fruit of the Spirit (cf. Gal. 5:22-23)

4. the gifts of the Spirit (cf. I Cor. 12)

5. the filling of the Spirit (cf. Eph. 5:18).

To be full of the Spirit implies two things: (1) that the person is saved (cf. Rom. 8:9) and (2) that the person is led by the Spirit (cf. Rom. 8:14). It seems that one's "fullness" is related to one's continually being filled (present passive imperative of Eph. 5:18). For "filled" see full note at 5:17.

▣ "Philip" There are several Philips in the NT. This one was one of the Seven. His name means "lover of horses." His ministry is told in Acts 8. He was instrumental in the revival in Samaria and a personal witness to a governmental official from Ethiopia. He is called "the evangelist" in Acts 21:8 and his daughters were also active in ministry (i.e., prophetesses, cf. Acts 21:9, see SPECIAL TOPIC: WOMEN IN THE BIBLE at 2:17).

▣ "Prochorus" Little is known of this person. In The International Standard Bible Encyclopedia, vol. 4, James Orr (ed.) says he became bishop of Nicomedia and was martyred at Antioch (p. 2457).

▣ "Nicanor" Nothing is known about this person in church history. His name is Greek and means "conqueror."

▣ "Timon" Nothing is known about this person in church history. His name is Greek and means "honorable."

▣ "Parmenas" This is a shortened form of Parmenides. Church tradition says he was martyred at Philippi during the reign of Trajan (cf. The International Standard Bible Encyclopedia, vol. 4, p. 2248).

▣ "Nicholas, a proselyte from Antioch" More information may have been given about this man because his city may have been Luke's home. Being a Jewish proselyte involved three ritual acts:

1. that the person baptized himself in the presence of witnesses

2. that the person, if a male, was circumcised

3. that the person, if they had opportunity, offered a sacrifice in the temple

There has been some confusion about this man in church history because there is a group of a similar name mentioned in Rev. 2:14-15. Some early church fathers (i.e., Irenaeus and Hippolytus) thought he was the founder of this heretical group. Most of the church fathers who mention a connection at all think the group may have tried to use his name to assert their founder was a leader in the Jerusalem church.

6:6 "they laid their hands on them" The grammar implies that the whole church laid hands on them (cf. 13:1-3), although the referent to the pronoun is ambiguous.

The Roman Catholic Church has used texts like this one to assert Apostolic Succession. In Baptist life we use texts like this to assert ordination (i.e., to dedicate people to a particular ministry). If it is true that all believers are called, gifted ministers (cf. Eph. 4:11-12), then there is no distinction in the NT between "clergy" and "laity." The elitism set up and propagated by biblically unsupported ecclesiastical traditions needs to be reexamined in light of NT Scripture. Laying on of hands may denote function, but not special standing or authority. Many of our denominational traditions are historically or denominationaly-based and not a clear biblical teaching or mandate. Tradition is not a problem until it is raised to the level of Scriptural authority.

SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE

NASB (UPDATED) TEXT: 6:7
 ⁷The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith.

6:7 "The word of God" This refers to the gospel of Jesus Christ. His life, death, resurrection, and teaching about God form the new way of viewing the Old Covenant (cf. Matt. 5:17-48). Jesus is the word (cf. John 1:1; 14:6). Christianity is a Person! See full note at 4:31.

▣ "kept on spreading" All three verbs in v. 7 are imperfect tense. This is a central theme in Acts. God's word is spreading by people trusting in Christ and becoming a part of the new people covenant of God (cf. 6:7; 12:24; 19:20).

This may be an allusion to God's promises to Abraham about the numerical growth of his family, who became the old covenant people of God (cf. 7:17; Gen. 17:4-8; 18:18; 28:3; 35:11).

▣ "a great many of the priests were becoming obedient to the faith" This was one of the causes of the Jewish leadership (i.e., Sadducees) unrest over Christianity. Those who knew the OT well were being convinced that Jesus of Nazareth was truly the promised Messiah. The inner circle of Judaism was cracking!

The summary statements of growth may be a key to the structure of the book (cf. 9:31; 12:24; 16:5; 19:20; 28:31).

▣ "the faith" This term may have several distinct connotations:

1. its OT background means "faithfulness" or "trustworthiness"; therefore, it is used of our faithing the faithfulness of God or our trusting in the trustworthiness of God (see Special Topic at 6:5)

2. our accepting or receiving God's free offer of forgiveness in Christ

3. faithful, godly living

4. the collective sense of the Christian faith or the doctrinal truth about Jesus (cf. Rom. 1:5; Gal. 1:23; and Jude 3 & 20). In several passages, such as II Thess. 3:2, it is difficult to know which sense Paul had in mind.

See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, Trust (noun, verb, adjective) at 3:16.

NASB (UPDATED) TEXT: 6:8-15
 ⁸And Stephen, full of grace and power, was performing great wonders and signs among the people. ⁹But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen. ¹⁰But they were unable to cope with the wisdom and the Spirit with which he was speaking. ¹¹Then they secretly induced men to say, "We have heard him speak blasphemous words against Moses and against God." ¹²And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him before the Council. ¹³They put forward false witnesses who said, "This man incessantly speaks against this holy place and the Law; ¹⁴for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us." ¹⁵And fixing their gaze on him, all who were sitting in the Council saw his face like the face of an angel.

6:8 "full of grace and power" "Full of grace" refers to the blessing of God on his life and ministry. See special Topic at 5:17.

This term "power" relates to the next phrase, "performing great signs and wonders."

▣ "was performing great wonders and signs" This is an imperfect tense (like v. 7). This possibly occurred before his choice as one of the Seven. Stephen's gospel message was continually corroborated by his person (i.e., full of grace) and power (i.e., signs and wonders).

6:9 "some men from. . .some from" There is the question concerning how one interprets how many groups rose up against Stephen.

1. one synagogue (men from all countries listed)

2. two synagogues

a. of Jews from Cyrenia and Alexandria

b. of Jews from Cilicia and Asia (Paul was from Cilicia)

3. one synagogue, but two groups

4. five separate synagogues

The Greek genitive masculine plural article (tōn) is repeated twice.

▣ "from what is called" The reason for this phrase is that the term "freedman" is a Latin word; therefore, it had to be interpreted for clarity. Apparently these were Jews who had been taken into foreign lands as slaves (military or economic), but had now returned to Palestine as freedmen, but still Koine Greek was their first language.

6:10 Not only was Stephen's gospel message confirmed by power signs, but apparently it was logically persuasive. Chapter 7 is an example of his preaching.

▣ "the Spirit" In the Greek text there is no way to distinguish capitals; therefore, this is the interpretation of the translators. A capital "S" would refer to the Holy Spirit, a small "s" to the human spirit (KJV, NRSV footnote, REB, cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11; 5:4; 16:18; II Cor. 2:13; 7:13; 12:18; Gal. 6:18; Phil. 4:23). This may be an allusion to Pro. 20:27.

See SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NEW TESTAMENT at 2:2.

6:11 "they secretly induced men to say" The term "induced" can mean (1) to bribe (cf. Louw and Nida, Lexicon, vol. 1, pp. 577-578) or (2) to scheme secretly (cf. Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon, p. 843). This is the same technique used against Jesus (cf. Matt. 26:61) and Paul (cf. Acts 21:28). Their charge was a violation of Exod. 20:7, which carried the death penalty.

▣ "We have heard him speak blasphemous words against Moses" Stephen's sermon in Acts 7 answers this charge. Whether Acts 7 was typical of Stephen's gospel preaching or a special sermon meant to answer this specific charge is uncertain, but Stephen probably used the OT often to assert Jesus' Messiahship.

▣ "and against God" These Jews put God after Moses! Their very sentence structure reveals the perception problem. Moses' Law had become ultimate.

6:12 "the elders and the scribes. . .the Council" The phrase "elders and scribes" is often a shortened designation for the members of the Sanhedrin, which is referred to in this context by the term "the Council." It was the religious authority of the Jewish nation in the Roman period before a.d. 70. It was made up of

1. the High Priest(s) and his family 

2. local wealthy land owners and civic leaders

3. local scribes

It totaled seventy leaders from the Jerusalem area. See Special Topic: The Sanhedrin at 4:5.

6:13 "this man" This is a Semitic way to show contempt. This phrase is often used of Jesus.

▣ "speaks against this holy place and the Law" This phrase is an extension of the charge in v. 11. This may refer to Stephen's affirmation of Jesus' words about the Temple's destruction recorded in Luke 19:44-48 (also Mark 13:2), or Jesus' threat in Matt. 26:61; 27:40; Mark 14:58; 15:29; John 2:19 (cf. v. 14). Jesus saw Himself as the "new Temple," the new center of worship, the new meeting place of God and humanity (cf. Mark 8:31; 9:31; 10:34). God's judgment was coming on Herod's building.

Stephen's preaching about a full and free forgiveness in Jesus was probably the source of "speaks against the Law." The gospel message reduces "the Mosaic Covenant" to a historical witness instead of a means of salvation (cf. Galatians 3 and the NT book of Hebrews).

For first century Jews this was radical teaching, blasphemy! This truly departs from a typical OT understanding of monotheism, salvation, and the unique place of Israel. The NT has a radical reoriented focus (i.e., Jesus not Israel, grace not human merit).

6:14 In a sense their charges were true! These two charges were designed to stir up both the Sadducees (i.e., "destroy this place") and the Pharisees (i.e., "alter the customs which Moses handed down").

▣ "this Nazarene, Jesus" See Special Topic at 2:22.

6:15 "fixing their gaze on him" This is a literary device often used by Luke. It denotes uninterrupted attention (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1).

▣ "his face like the face of an angel" This may have been similar to

1. Moses' face glowing after visiting with YHWH (cf. Exod. 34:29-35, II Cor. 3:7)

2. Jesus' face and body glowing during His transfiguration (cf. Matt. 17:2; Luke 9:29)

3. the messenger angel of Daniel 10:5-6

This was a way of metaphorically denoting one who had been in the presence of God.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

 1. Why did the early church choose their best spiritual men to serve tables?

2. Why is there tension in rapid growth?

3. What is the purpose of laying on hands?

4. Why was Stephen attacked?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Stephen's Speeches	Stephen's Address: the Call of Abraham	Preaching and Martyrdom of Stephen	Stephen's Speech	Stephen's Speech
		(6:8-8:1a)
7:1-8	7:1-8		7:1	7:1-8
			7:2-8
	The Patriarchs in Egypt	7:2b-8
7:9-16	7:9-16	7:9-16	7:9-16	7:9-16
7:17-22	7:17-36	7:17-22	7:17-22	7:17-22
7:23-29		7:23-29	7:23-29	7:23-29
7:30-43		7:30-34	7:30-34	7:30-34
	Israel Rebels Against God	7:35-43	7:35-38	7:35-43
	7:37-43
	God's True Tabernacle		7:39-43
7:44-50	7:44-50	7:44-50	7:44-47	7:44-50
	Israel Resists the Holy Spirit		7:48-50
7:51-53	7:51-53	7:51-53	7:51-53	7:51-53
The Stoning of Stephen	Stephen the Martyr		The Stoning of Stephen	The Stoning of Stephen, Saul as Persecutor
7:54-8:1a	7:54-60	7:54-8:1a	7:54-8:1a	7:54-8:1

 

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Stephen's speech in Acts 7 is the longest recorded in Acts. It breaks the theological ground for Paul's (and the church's) understanding of the gospel's relationship to the Old Testament. Stephen's sermon answers the charges made against him, showing that

1. God has acted outside the Temple

2. God works with Gentiles

3. Jews have always rejected God's message, men, and now they have rejected the Messiah!

 

B. Stephen's defense affected Saul of Tarsus' heart and Paul's theology.

 

C. Stephen reveals the continuing covenant infidelity of the Jewish people and God's revelations outside the Promised Land and apart from the Temple in Jerusalem, which had become the focus of first century Jewish worship.

 

D. The Jewish people had regularly rejected God's spokesman and now they did it again. They had violently rejected Jesus of Nazareth and they were about to violently reject Stephen, His witness.

 

E. Stephen is charged by the same group with similar blasphemes as Jesus was. As he was being stoned Stephen said several things which mimic Jesus' words and actions on the cross. Was this an intentional literary device used by Luke? It seems so!

 

F. Stephen's perspective on the relationship between Jews and Christians will set the stage for the persecution (cf. 8:1-3) and ultimate splitting (i.e., a.d. 70 curse formulas) of these two groups. It is surely possible that God used Stephen, as He did Samson in the OT, to start a fight thereby forcing the spread of the gospel beyond Palestine.

 

G. Stephen's speech/defense/sermon has several details which differ from the Hebrew OT (he quotes from the Septuagint). Should scholars try to defend Stephen's sayings or allow them to be Jewish traditions or even historical errors? This question reveals the emotional and intellectual biases of interpreters. I believe that the Bible is true history, that Christianity stands or falls on the events of the Bible. However, the very beginning of the Bible (i.e., Genesis 1-11) and the end of the Bible (i.e., book of Revelation) are not "typical history"! As for the intervening accounts I think they are accurate and true. This takes into account that sometimes there are:

1. differences in numbers

2. differences in genre

3. differences in detail

4. rabbinical techniques of interpretation (ex. combining two or more texts)

These do not affect my affirmation of the historical accuracy or trustworthiness of biblical narratives. Stephen may have been recounting what he learned in Synagogue school or he may have modified texts to fit his purpose! To miss his message by focusing on one or two details shows our modern sense of historiography and not the first century's sense of history.

 

H. Basic Outline of Stephen's historical overview of God's dealing with Israel in chapter 7

1. the Patriarchs, vv. 2-16

2. the Exodus and Wilderness Wanderings, vv. 17-43

3. the Tabernacle and Temple, vv. 44-50

4. the application to them of his summary of the OT history, vv. 51-53

 

I. Stephen uses several OT references (quotes and allusions).

1. 7:3 – Gen. 12:1

2. 7:5 – Gen. 12:7 or 17:8

3. 7:6-7a – Gen. 15:13-14

4. 7:7b – Exod. 3:12

5. 7:8a – Gen. 17:9-14

6. 7:8b – Gen. 21:2-4

7. 7:8c – Gen. 25:26

8. 7:8d – Gen. 35:22-26

9. 7:9 – Gen. 37:10,28; 45:4

10. 7:10 – Gen. 39:21; 41:40-46

11. 7:11 – Gen. 41:54-55; 42:5

12. 7:12 – Gen. 42:2

13. 7:13 – Gen. 45:1-4

14. 7:14 – Gen. 45:9-10

15. 7:15 – Gen. 46:5; 49:33; Exod. 1:6

16. 7:16 – Gen. 23:16; 50:13

17. 7:17 –Exod. 1:7-8

18. 7:18 – Exod. 1:8

19. 7:19 – Exod. 1:10-11

20. 7:20 – Exod. 2:2

21. 7:21 – Exod. 2:5,6,10

22. 7:22 – Exod. 2:10

23. 7:23 – Exod. 2:11-12

24. 7:26 – Exod. 2:13

25. 7:27-28 –Exod. 2:14

26. 7:30 – Exod. 3:1-2

27. 7:29a –Exod. 2:15

28. 7:29b – Exod. 2:22; 4:20; 18:3-4

29. 7:32 – Exod. 3:6

30. 7:33-34 – Exod. 3:5,7-10

31. 7:36 – Exod. 12:41; 33:1

32. 7:37 – Deut. 18:15

33. 7:38 – Exod. 19:17

34. 7:39 – Num. 14:3-4

35. 7:40 – Exod. 32:1,23

36. 7:41 – Exod. 32:4,6

37. 7:42-43 – Amos 5:25-27

38. 7:44 – Exod. 25:31,36-40

39. 7:45 –Josh. 3:14ff; 18:1; 23:9

40. 7:46 – II Sam. 7:8ff

41. 7:47 – I Kings 6-8; II Chronicles 1-6

42. 7:49-50 –Isa. 66:1-2

Another good Scriptural summary of Israel's history is Nehemiah 9.

1. 9:6 – Genesis 1-11

2. 9:7-8 – Genesis 12-50

3. 9:9-14 – Exodus (the exodus)

4. 9:15-21 – Numbers (the wilderness wandering period)

5. 9:22-25 – Joshua (the conquest)

6. 9:26-31 – Judges

7. 9:32-38 – Samuel, Kings, Chronicles (the Monarchy)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 7:1-8
 ¹The high priest said, "Are these things so?" ²And he said, "Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, ³and said to him, ‘Leave your country and your relatives, and come into the land that I will show you.' ⁴Then he left the land of the Chaldeans and settled in Haran. From there, after his father died, God had him move to this country in which you are now living. ⁵But He gave him no inheritance in it, not even a foot of ground, and yet, even when he had no child, He promised that He would give it to him as a possession, and to his descendants after him. ⁶But God spoke to this effect, that his descendants would be aliens in a foreign land, and that they would be enslaved and mistreated for four hundred years. ⁷And whatever nation to which they will be in bondage I Myself will judge,' said God, ‘and after that they will come out and serve Me in this place.' ⁸And He gave him the covenant of circumcision; and so Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs."

7:1 "The high priest" This was Caiaphas. See note at 4:6.

7:2 "And he said" Stephen's defense is very similar to the book of Hebrews. He answered the charges in two ways: (1) the Jewish people had continually rejected Moses in the past and (2) the Temple was only one of several ways that God used to speak with Israel. This is a direct answer to the charges brought against him in 6:13.

▣ "Hear" This is the aorist active imperative form of the Greek word akouō. It is used in the Septuagint to translate the famous prayer of Judaism, the Shema (cf. Deut. 6:4-5). It is also used in the prophets to reflect the sense of "hear so as to respond" (cf. Micah 1:2; 6:1). It is difficult to be certain this technical connotation is present when these Jewish men express their Hebrew thoughts in Koine Greek words, but in some contexts like this it may be true.

▣ "‘The God of glory" This God of glory (cf. Ps. 29:3) appeared to the Patriarch Abraham (cf. Gen. 12:1, 15:1,4; 17:1; 18:1, 22:1), thus beginning the Jewish people. See Special Topic at 3:13.

▣ "Abraham" Abraham was considered the father of the Jewish people. He was the first Patriarch. His call and subsequent walk with God are described in Gen. 12:1-25:11. In Galatians 3 and later Romans 4 Paul uses him as the paradigm of justification by grace through faith.

▣ "when he was in Mesopotamia before he lived in Haran" Genesis 11:31 implies that Abraham was in the city of Haran when YHWH spoke to him. However, the time of God's contact with Abraham was not specifically stated. Abraham was from Ur of the Chaldeans (cf. Gen. 11:28,31), but later moved to Haran (cf. Gen. 11:31,32; 29:4) following God's command. The point is that God spoke to Abraham outside of the land of Canaan. Abraham did not own or possess any part of the Holy Land (cf. v. 5) during his lifetime (except a cave to bury his family, cf. Gen. 23:9).

The term "Mesopotamia" can refer to the different ethnic groups:

1. a people group in the northern area of the Tigris and Euphrates (i.e., "Syria between the Rivers")

2. a people group near the mouth of the Tigris and Euphrates

 

7:3 "Leave your country and your relatives, and come into the land that I will show you" This is a quote from Gen. 12:1. The theological issue involved in this quote is when God says this to Abram:

1. while he was in Ur before he took his father Terah and nephew Lot to Haran

2. while he was in Haran and he waited until his father died to follow God south to Canaan?

 

7:4 "he left the land of the Chaldeans" Chaldea (BDB 505) may be the name of a district close to the mouth of the Tigris and Euphrates Rivers (see note at 7:2). It later came to refer to the nation which developed in this region, also known as Babylon (BDB 93). This nation also produced many scholars who developed mathematical formulas related to the movement of the night lights (i.e., planets, stars, comets, etc.). This group of wise men (i.e., astrologers) was also known by the name Chaldean (cf. Dan. 2:2; 4:7; 5:7-11).

▣ "Haran" Haran (BDB 357) is a city to which Terah, Abraham, and Lot moved (cf. Gen. 11:31-32). Another of Abram's brothers settled there and the place is called by his name (i.e., city of Nahor, cf. Gen. 24:10; 27:43). This city on the upper part of the Euphrates (i.e., tributary river, Balikh) was started in the third millennium b.c. and has retained its name until today. Just as a note of interest, Abraham's brother, Haran (BDB 248), is not spelled the same in Hebrew as the city.

▣ "after his father died" Many have seen a contradiction here between Gen. 11:26,32 and 12:4. There are at least two possible solutions.

1. Abraham might not have been the oldest son, but the most famous son (i.e., listed first).

2. The Samaritan Pentateuch has Terah's age at death at 145, not 205, as the Hebrew text.

See Gleason L. Archer, Encyclopedia of Bible Difficulties, p. 378.

7:5 "He promised that He would give it to him as a possession, and to his descendants after him" This is an allusion to Gen. 12:7 or 17:8. The theological key is not only God's promise, but Abraham's faith in God giving him a descendant as well as a land. This faith is highlighted in Gen. 15:6 (cf. Gal. 3:6; Romans 4:3).

7:6 This predictive prophecy is stated in Gen. 15:13,14 and reaffirmed in Exod. 3:12. However, Exod. 12:40 has "430 years" instead of "400 years." The Septuagint (LXX) translates Exod. 12:40 as "and the sojourning of the children of Israel, while they sojourned in the land of Egypt and the land of Canaan was 430 years."

The rabbis have said that the number "400 years" starts with the offering of Isaac in Genesis 22. John Calvin has called the 400 years a round number. It may relate to four generations of 100 years each (cf. Gen. 15:16).

7:7 "And whatever nation" This is a quote from the Septuagint of Gen. 15:14. This is not meant to be obtuse, but is a general statement. The nation was obviously Egypt. Other nations, however (i.e., Philistia, Syria, Assyria, Babylon), would become Israel's oppressors and God will judge them also.

▣ "and after that" This full phrase is a quote from Exod. 3:12. Stephen is reciting a loose, running history of Israel.

This text asserts that Canaan and Jerusalem will uniquely become YHWH's special place. This fits the emphasis of Deuteronomy.

▣ "in this place" In the context of the quote from Exod. 3:12, this refers to Mt. Sinai (see Special Topic at 7:30), which is also outside the Promised Land and is the site of one of the major events in the life of Israel (the giving of the Law to Moses).

7:8 "covenant" See Special Topic at 2:47.

▣ "circumcision" This was practiced by all of Israel's neighbors, except the Philistines (Greek Aegean people). For most cultures it was usually a rite of passage into manhood, but not for Israel, where it was an initiation rite into the covenant People. It was a sign of a special faith relationship with YHWH (cf. Gen. 17:9-14). Each Patriarch circumcised his own sons (i.e., acted as priest for his own family). Robert Girdlestone, Synonyms of the Old Testament, p. 214, says the rite of circumcision connected the rite of blood-shedding with the act of circumcision. Blood was connected to covenant forming (cf. Gen. 15:17), covenant breaking (cf. Gen. 2:17), and covenant redemption (cf. Isaiah 53).

▣ "the twelve patriarchs" This usually refers to Abraham, Isaac, and Jacob, but here it refers to Jacob's twelve sons, who will become the tribes of Israel.

NASB (UPDATED) TEXT: 7:9-10
 ⁹The patriarchs became jealous of Joseph and sold him into Egypt. Yet God was with him, ¹⁰and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household.

7:9 "Joseph" This account is found in Gen. 37:11,28; 45:4. Stephen is trying to show that the Jewish people and their leaders have often rejected God's chosen leader (cf. Moses in v. 35).

7:10 This account is found in Gen. 39:21; 41:40-46.

NASB (UPDATED) TEXT: 7:11-16
 ¹¹Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food. ¹²But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time. ¹³On the second visit Joseph made himself known to his brothers, and Joseph's family was disclosed to Pharaoh. ¹⁴Then Joseph sent word and invited Jacob his father and all his relatives to come to him, seventy-five persons in all. ¹⁵And Jacob went down to Egypt andthere he and our fathers died. ¹⁶From there they were removed to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem.

7:11 This account is found in Gen. 41:54-55; 42:5.

7:12 This account is found in Gen. 42:4.

7:13 This account is found in Gen. 45:1-4.

7:14 "seventy-five" This follows the Septuagint and the Dead Sea Scrolls manuscripts, while the Masoretic Text has "seventy" (cf. Gen. 46:27; Exod. 1:5; Deut. 10:22). At first this seems like a manuscript problem between the LXX, which Stephen quotes, and the Hebrew text of Exod. 1:5. On further reflection it may be two ways of counting all the descendants of Jacob. The problem arises between Gen. 46:26 and 27:

1. the MT of verse 27 has two sons born to Joseph in Egypt, while the LXX has nine, which means that Ephraim and Manassah later had more children between them

2. in the Hebrew text Jacob and his wife are counted, but Ephraim and Manasseh's extra children are not counted

In the Greek text (LXX) Jacob and his wife are not counted, but the extra children of Ephraim and Manasseh are counted. Both are accurate, but they add up the descendants in different ways at different times in Jacob's life. The Hebrew texts known as the Dead Sea Scrolls also have "seventy-five persons" in Gen. 46:27 and Exod. 1:5. Philo of Alexandia was familiar with both numbers.

We are all the benefactors of modern scholarship when it comes to difficult texts or number problems like this one. There is a new type of biblical resource available today which targets these difficult texts. I recommend:

1. Hard Sayings of the Bible, IVP

2. More Hard Sayings of the Bible, IVP 

3. Encyclopedia of Bible Difficulties by Gleason Archer.

For a discussion of Acts 7:14-15 see #1 pp. 521-522. 

7:15 This account is found in Gen. 46:5; 49:33; Exod. 1:6.

7:16 "to Shechem" From the Genesis accounts of (1) the burial of Joseph recorded in Josh. 24:32 and (2) the burial of Jacob recorded in Gen. 50:13, there seems to be a discrepancy in Stephen's sermon. The problem is (1) the city; it should be Hebron, not Shechem, or (2) the patriarch; it should be Jacob, not Abraham. However, Abraham and Jacob both bought land (cf. Gen. 23:16; 33:19). At Hebron Sarah and Abraham were buried (cf. Gen. 23:19; 25:9), as were Isaac and Rebekah (cf. Gen. 49:29-31) and Jacob (cf. Gen. 50:13). Although it is uncertain about a burial plot at Shechem, it is possible that Abraham had earlier purchased a field on his stop there in Gen. 12:6-7. Later Jacob redeemed that same piece of land (cf. Gen. 33:19; Josh. 24:32). This is obviously speculation, but Stephen appears to be very knowledgeable of the OT history and this would be the only way to reconcile the various accounts.

NASB (UPDATED) TEXT: 7:17-29
 ¹⁷But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt, ¹⁸until there arose another king over Egypt who knew nothing about Joseph. ¹⁹It was he who took shrewd advantage of our race and mistreated our fathers so that they would expose their infants and they would not survive. ²⁰It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father's home. ²¹And after he had been set outside, Pharaoh's daughter took him away and nurtured him as her own son. ²²Moses was educated in all the learning of the Egyptians, and he was a man of power in words and deeds. ²³But when he was approaching the age of forty, it entered his mind to visit his brethren, the sons of Israel. ²⁴And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian. ²⁵And he supposed that his brethren understood that God was granting them deliverance through him, but they did not understand. ²⁶On the following day he appeared to them as they were fighting together, and he tried to reconcile them in peace, saying, "Men, you are brethren, why do you injure one another?" ²⁷But the one who was injuring his neighbor pushed him away, saying, "Who made you a ruler and judge over us? ²⁸You do not mean to kill me as you killed the Egyptian yesterday, do you?" ²⁹At this remark, Moses fled and became an alien in the land of Midian, where he became the father of two sons.

7:17 This would refer to Gen. 15:12-16 (the Promise) and Exod. 1:7 (their large number).

7:18 "until there arose another king" This is a quote from Exod. 1:8. There has been and continues to be debate among scholars on the date of the Exodus. The identity of this Egyptian king is caught up in the disagreement. One could identify him as an Egyptian king from the XVIII dynasty (1445 b.c.) or from the XIX dynasty (1290 b.c.). One theory is to relate this Egyptian king to the first native Egyptian dynasty who overthrew the Hyksos (Semitic) rulers of Egypt. This would explain the use of heteros in v. 18. A native Egyptian would not want Semites, like the Hebrews, in large numbers in his territory, fearing another invasion like the Hyksos.

SPECIAL TOPIC: THE DATE OF THE EXODUS

7:19 This account is found in Exod. 1:10ff.

7:20 "Moses was born" This account is found in Exodus 2.

▣ "was lovely in the sight of God" This is a Hebrew idiom of beauty (cf. Exod. 2:2). Even Josephus comments on Moses' beauty (cf. Antiq. 2.9.6).

7:21 This account is found in Exod. 2:5-6,10.

▣ "he had been set outside" This is the Greek term ektithēmi, which means "to expose" (cf. v. 19) or "place outside." The Egyptians forced the Hebrews to abandon their male children to the elements and wild beasts so as to control their rapid population growth.

NASB, NKJV"Pharaoh's daughter took him away"
NRSV, NJB"Pharaoh's daughter adopted him"
TEV"the king's daughter adopted him"

The term anaireō literally means "to lift up." Moses was literally "lifted up" out of the river and by this act, became the adopted son of Pharaoh's daughter.

7:22 Moses had the best academic and military training available in his day at the court of Pharaoh.

▣ "he was a man of power in words and deeds" This must be a summary of Moses' later life because at his encounter with YHWH at the burning bush he claimed he could not speak well (cf. Exod. 4:10-17).

7:23-24 This account is in Exod. 2:11-12.

7:23 "he was approaching the age of forty" I think it was D. L. Moody who said Moses' life can be divided into three groups of forty:

1. for the first forty years he thought he was somebody (i.e., educated at Pharaoh's court)

2. for the second forty years he thought he had become a nobody (i.e., exiled to the land of Midian and learned the ways and terrain of the Sinai desert)

3. for the third forty years he found out what God could do with a nobody (i.e., led the people of God to the Promised Land)

 

7:25 This verse is Stephen's assumptions (possibly Jewish traditions); they are not stated in Exodus.

7:26-29 This account is found in Exod. 2:13-14.

7:28 The question expects a "no" answer.

7:29 "At this remark Moses fled" This account is found in Exod. 2:15,22. Moses' fear at killing an Egyptian shows that Pharaoh was not supportive of his being an adopted child of one of his daughters. Even so, Hebrews 11:27 is clear!

▣ "and became an alien in the land of Midian" God appeared to Moses at the burning bush in the land of Midian (cf. Exodus 3-4) and revealed His law to him at Sinai in the land of Midian (cf. Exodus 19-20), which shows that God was not limited as to where He revealed Himself. This same emphasis on God revealing Himself apart from the Temple in Jerusalem is seen in Acts 7:36, 44, 48, and 53.

▣ "became the father of two sons" This account is found in Exod. 2:22; 4:20; 18:3-4.

NASB (UPDATED) TEXT: 7:30-34
 ³⁰After forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning thorn bush. ³¹When Moses saw it, he marveled at the sight; and as he approached to look more closely, there came the voice of the Lord: ³²"I am the God of your fathers, the God of Abraham and Isaac and Jacob." Moses shook with fear and would not venture to look. ³³But the Lord said to him, "Take off the sandals from your feet, for the place on which you are standing is holy ground. ³⁴I have certainly seen the oppression of My people in Egypt and have heard their groans, and I have come down to rescue them; come now, and I will send you to Egypt."

7:30 This account is found in Exodus, chapters 3 and 4.

▣ "an angel" In the OT text this angel is really YHWH. See full note at 5:19. Notice how this angel is characterized.

1. Exod. 3:2, "the angel of the Lord appeared to him in a blazing fire"

2. Exod. 3:4, "when the Lord (i.e., YHWH) saw that he turned aside to look"

3. Exod. 3:4, "God (i.e., Elohim) called to him from the midst of the bush"

See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.

▣ "Mount Sinai" See Special Topic below.

SPECIAL TOPIC: THE LOCATION OF MT. SINAI

7:32 This account is found in Exod. 3:6.

▣ "fathers" In both the Hebrew text and Greek translation (i.e., Septuagint) the word is singular. In every other occurrence of the phrase it is plural. God knew Moses' slave father.

7:33 This account is found in Exod. 3:5. Moses approached the bush out of curiosity, not religious devotion.

The exact reason for taking off his shoes is uncertain.

1. shoes might be polluted (i.e., animal dung)

2. taking off shoes might be a sign of intimacy or familiarity (i.e., at home).

3. a cultural practice of the Patriarchs or Egyptian ritual

 

7:34 This account is found in Exod. 3:7. For me this verse is so theologically significant for this reason: YHWH heard their prayers, saw the affliction, and responded. He came down to rescue them, but notice His rescue was effected through human instrumentality. God sent a reluctant Moses. God has chosen to deal with humans through humans!

NASB (UPDATED) TEXT: 7:35-43
 ³⁵This Moses whom they disowned, saying, "Who made you a ruler and a judge?" Is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush. ³⁶This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. ³⁷This is the Moses who said to the sons of Israel, "God will raise up for you a prophet like me from your brethren." ³⁸This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you. ³⁹Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, ⁴⁰saying to Aaron, "Make for us gods who will go before us; for this Moses who led us out of the land of Egypt—we do not know what happened to him." ⁴¹At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands. ⁴²But God turned away and delivered them up to serve the host of heaven; as it is written in the book of the prophets, "It was not to Me that you offered victims and sacrifices forty years in the wilderness, was it, O house of Israel? ⁴³You also took along the tabernacle of Moloch and the star of the god Rompha, the images which you made to worship. I also will remove you beyond Babylon."

7:35 "This Moses whom they disowned" God's people regularly reject God's spokesperson (cf. vv. 51-52). This may even be the purpose of v. 27!

▣ "with the help of the angel who appeared to him in the thorn bush" Again God came to an Israelite outside the Promised Land. God's activity was not limited to any locality. Much of Israel's history occurred outside Canaan and before the Temple in Jerusalem. All through the Israelites' history God's leaders were rejected by their peers (cf. vv. 9,27-28,35,39). This is a recurrent theme.

This angel is depicted as deity (cf. Exod. 3:2,4). This divine physical manifestation can also be seen in Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2. However, it must be stated that "the angel of the Lord" is not always a divine physical manifestation; sometimes he is just an angel, a messenger, (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Judg. 5:23; II Sam. 24:16; I Chr. 21:15ff; Zech. 1:11; 12-13).

7:36 This is a summary of God's miraculous power (i.e., Moses' staff) through Moses and Aaron.

7:37-38 This is a Messianic quote from Deut. 18:15. Stephen is identifying God's presence during the Exodus and Wilderness Wandering Period as both God's angel and God's special successor of Moses (i.e., the Messiah, the Prophet). Stephen is not depreciating Moses, but truly listening to Moses!

7:38 "congregation" This is the Greek term ekklesia, but it is used in the sense of assembly, not church. See Special Topic: Church at 5:11.

▣ "the angel who was speaking to him on Mount Sinai" Rabbinical theology asserted that angels were mediators between YHWH and the giving of the Law (see note at 7:53). It is also possible that the angel refers to YHWH Himself (cf. Exod. 3:21 compared to 14:19; and also Exod. 32:34; Num. 20:16; Jdgs. 2:1).

7:39 "our fathers were unwilling to be obedient to him" Stephen is connecting the dots of OT rebellion. His implication is that the Jews have always rejected God's leaders, and now they have rejected the Messiah.

▣ "repudiated him" This account is found in Num. 14:3-4.

7:40-41 This account is found in Exodus 32. This was not idolatry, but the creation of a physical image of God. It later turned into fertility worship.

7:41 Stephen interprets the golden calf as an idol and uses this historical event to introduce a quote from Amos 5, which implies that Israel, even as far back as the Exodus and Wilderness Wandering, was idolatrous and rebellious.

7:42 "God turned away and delivered them up to serve" Verses 42 and 43 are quotes from Amos 5:25-27 where Amos asserts that Israel was always offering sacrifices to foreign gods. It was a regular, and early, pattern of their history (cf. Josh. 24:20). This reminds one of the drastic statements of rejection in Romans 1:24,26,28.

▣ "the host of heaven" This refers to Assyrian and Babylonian astral worship (cf. Deut. 17:3; II Kgs. 17:16; 27:3; II Chr. 33:3,5; Jer. 8:2; 19:13). There are several textual problems between the Hebrew text (MT) of Amos 5:25-27, the Greek text (LXX) and Stephen's quote:

1. the name of the star god. The MT has kywn or kaiwann, the Assyrian name for the planet Saturn. The LXX has rypn or raiphan, which may be repa, the Egyptian name for the planetary god of Saturn.

2. the Hebrew text (MT) and the Greek text (LXX) have "beyond Damascus," while Stephen quotes "beyond Babylon."

There is no known manuscript of Amos that has the reading. Stephen may have been combining the Assyrians exile, of which Amos speaks, with the later Babylonian exile of Judah, but substituting the place of exile.

The worship of astral deities began in Mesopotamia, but spread into Syria and Canaan (cf. Job 31:26,27). The archaeological discovery at Tell El-Amarna, which included hundreds of letters from Canaan to Egypt in the 14^th century b.c. also uses these astral deities as place names.

▣ "in the book of the prophets" This refers to the scroll that contained the twelve minor prophets (cf. 13:40). The quote in vv. 42-43 is from the Septuagint of Amos 5:25-27.

The next phrase in v. 42 is a question that expects a "no" answer.

7:43 "Moloch" The Hebrew consonants for the word king are mlk (BDB 574). There are several Canaanite gods whose names are a play on these three consonants, Milcom, Molech, or Moloch. Moloch was the chief fertility god of the Amorites to whom children were offered to ensure the health and prosperity of the community or nation (cf. Lev. 20:2-5; Deut. 12:31; I Kgs. 11:5,7,33; II Kgs. 23:10,13,14; Jer. 7:31; 32:35). A. T. Robertson, Word Pictures In the New Testament, vol. 3, p. 93, says Moloch was "an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath." The mention of the term Molech in Lev. 18:21 in context of inappropriate sexual unions, has caused some scholars to assume that children were not sacrificed to Molech, but dedicated to him as temple prostitutes, male and female. The concept fits in the general practices of fertility worship.

▣ "images" See Special Topic following.

SPECIAL TOPIC: FORM (TUPOS)

NASB (UPDATED) TEXT: 7:44-50
 ⁴⁴Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen. ⁴⁵And having received it in their turn, our fathers brought it in with Joshua upon dispossessing the nations whom God drove out before our fathers, until the time of David. ⁴⁶David found favor in God's sight, and asked that he might find a dwelling place for the God of Jacob. ⁴⁷But it was Solomon who built a house for Him. ⁴⁸However, the Most High does not dwell in houses made by human hands; as the prophet says: ⁴⁹"Heaven is My throne, And earth is the footstool of My feet; What kind of house will you build for Me?" says the Lord, "Or what place is there for My repose? ⁵⁰Was it not My hand which made all these things?"

7:44 This account is found in Exodus, chapters 25-31; 36-40. These detailed plans of the tabernacle were revealed to Moses on Mt. Sinai. The NT book of Hebrews talks about a heavenly tabernacle or sanctuary (cf. 8:5-6; 9:11,23) of which the earthly one was a copy. As Stephen dealt previously in this chapter with the charge of chapter 6 that he was against Moses (cf. 6:11), now he begins to deal with the second charge that he was against the Temple (cf. 6:13).

▣ "the pattern" See Special Topic at 7:43.

7:45 This covers a period of time from the conquest (either 1400 or 1250 b.c.) to the time of David (+ 1011 b.c. to 971/70 b.c., Harrison; 973 b.c., Young; 961 b.c., Bright).

7:46 This reflects II Samuel 7, which is such a significant passage. It is the divine establishment of the Davidic kingship.

7:47 "Solomon who built a house for Him" This account is found in I Kings 6-8 and II Chronicles 1-6.

7:48 This statement is similar to Solomon's statement in I Kgs. 8:27 and II Chr. 6:18.

7:49-50 This quote is taken from the Septuagint of Isa. 66:1-2. T he point is that even Solomon recognized that a building could not contain the God of creation!

Do these verses imply an argument for the inclusion of Gentiles? If so, it seems somewhat veiled. However, Solomon himself saw the temple as a place for the world to come to YHWH (cf. I Kgs. 8:41-43). It was the Greek-speaking Jews (i.e., the seven in Acts 6) who saw and proclaimed the worldwide mission even before the Apostles recognized this aspect of Jesus' teachings (cf. Matt. 28:18-20; Acts 1:8). Stephen may have been asserting this by implication in v. 50.

NASB (UPDATED) TEXT: 7:51-53
 ⁵¹"You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. ⁵²Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; ⁵³you who received the law as ordained by angels, and yet did not keep it."

7:51 "You men" Stephen turns from the rebellion of Jewish leaders and people in the past to the current leaders and people in the temple hearing his message. They were and they are rebels against YHWH!

▣ "a stiff-necked" Stephens alludes to Moses' characterization of the children of Jacob/Israel (cf. Exod. 32:9; 33:3,5; 34:9; Deut. 9:6).

▣ "uncircumcised in heart" This Hebrew idiom means unfaithful, disloyal, and untrustworthy (cf. Lev. 26:41; Jer. 9:25-26; Ezek. 44:7). This is the opposite of Deut. 10:16; Jer. 4:4!

▣ "and ears" This idiom refers to their unwillingness to hear and respond to God's messengers (cf. Jer. 6:10).

▣ "are always resisting the Holy Spirit" This is very similar to Isa. 63:10. God's love and faithfulness were extolled in Isa. 63:9,11-14, but the people's reaction was faithlessness!

7:51b-52 This is the strong condemnation of the current Jewish leadership, just like the ancient Israelite leadership! The ancient people of God had killed God's messengers and now they have killed the Messiah (cf. 3:14; 5:28).

7:52 "Righteous One" This is used as a title for Jesus in 3:14 and 22:14. See fuller note at 3:14 and Special Topic: Righteousness at 3:14.

7:53 "as ordained by angels" This refers to the rabbinical interpretation of Deut. 33:2 from the Septuagint in which God gave the law to Moses through angelic mediation which seems to be confirmed by Gal. 3:19 and Heb. 2:2.

▣ "yet did not keep it" Stephen opened his defense with "hear" (BDB 1033) which may reflect the Hebrew Shema, "hear so as to heed" (cf. Deut. 6:4). Stephen and later James (Jesus' half brother ) both assert "be doers of the word not merely hearers" (cf. James 1:22-23 following Jesus, Matt. 7:24-27; Luke 11:48; John 13:17; as did Paul, Rom. 2:13).

NASB (UPDATED) TEXT: 7:54-60
 ⁵⁴Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him. ⁵⁵But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; ⁵⁶and he said, "Behold, I see the heavens opened up and the Son of Man standing at the right hand of God." ⁵⁷But they cried out with a loud voice, and covered their ears and rushed at him with one impulse. ⁵⁸When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. ⁵⁹They went on stoning Stephen as he called on the Lord and said, "Lord Jesus, receive my spirit!" ⁶⁰Then falling on his knees, he cried out with a loud voice, "Lord, do not hold this sin against them!" Having said this, he fell asleep.

7:54 "they" This must refer to the members of the Sanhedrin (cf. 6:15).

NASB"cut to the quick"
NKJV"cut to the heart"
NRSV"they became enraged"
TEV"they became furious"
NJB"they were infuriated"

This is an imperfect passive indicative. It is literally "cut to the heart" (cf. 5:33). Stephen's message really got to these leaders, but instead of repenting, they turned, as always, to rejection and murder (cf. 5:33).

▣ "gnashing their teeth" This is a sign of rage (cf. Job 16:9; Psalm 35:16; 37:12; Lam. 2:16).

7:55 "Holy Spirit. . .God. . .Jesus" Notice the mention of the Triune God. See Special Topic at 2:32-33.

▣ "Being full of the Holy Spirit" The concept of being filled with the Spirit for proclamation of the gospel is unique to Acts (i.e., plēroō, cf. 2:4; 4:8,31; plērēs, cf. 6:3,5,8; 7:55; 11:24). See full note at 5:17.

The biblical truths related to the Spirit are characterized as:

1. the person of the Spirit (cf. John 14-16)

2. the baptism of the Spirit (cf. I Cor. 12:13)

3. the fruit of the Spirit (cf. Gal. 5:22-23)

4. the gifts of the Spirit (cf. I Cor. 12)

5. the filling of the Spirit (cf. Eph. 5:18)

Of all of these, Acts focuses on #5. The early church leaders were empowered, apparently again and again, to boldly and powerfully proclaim the gospel of Jesus Christ. In Stephen's case the effectiveness of his sermon cost him his life.

▣ "gazed intently" Luke is very fond of this term (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1). Stephen looked up, as was typical of the Jewish manner of prayer, but instead of praying, God allowed him to see into heaven itself.

▣ "saw the glory of God" Notice that Stephen is not said to have seen God, but His glory. No one could see God and live (cf. Exod. 33:20-23). Job believed he would see God (cf. Job 19:25-27; Acts 7:55). Jesus promises that one day the pure in heart will see God (cf. Matt. 5:8). See SPECIAL TOPIC: GLORY (DOXA) at 3:13.

▣ "Jesus standing at the right hand of God" Jesus being at God's right hand is an anthropomorphic idiom (see Special Topic at 2:33) for the place of divine power and authority. The fact that Jesus was standing shows His interest and care for the first Christian martyr.

God revealed Himself to Stephen in the form and manner that Stephen could receive. This does not mean to imply

1. that heaven is "up"

2. that God is sitting on a throne

It does mean to convey Jesus' care and concern. We must be careful of culturally conditioned anthropomorphic language as the source of doctrine. Modern western readers' trying to take every passage literally as a way to show trust or devotion to the Bible is an unfortunate cultural trend. God truly reveals Himself to His creation, but He does so in earthly ways and forms in which they can understand. There is surely an element of accommodation. Fallen, finite, human creatures are not able to fully comprehend the spiritual realm. God chooses things in our cultural and experiential world to use as analogies and metaphors to communicate to us. These are surely true, but not exhaustive.

7:56 "Son of Man" Stephen obviously is identifying Jesus with the "Righteous One" of 5:52. His hearers would not have missed this Messianic affirmation. The term "son of man" has two OT usages:

1. it was a common phrase for a person (cf. Ezek. 2:1; Ps. 8:4)

2. it was used of the divine personage (i.e., Messiah) in Daniel 7:13-14 and Ps. 110:1

Therefore, it had connotations of both humanity and deity. This is why Jesus used it as a self-designation and also because it was not used by the rabbis who tended to use OT titles in exclusivistic, nationalistic, and militaristic ways. This reference by Stephen is one of only two uses of this phrase outside of the words of Jesus (cf. John 12:34).

7:57-58 These hearers believed that Stephen had blasphemed by asserting that Jesus was the coming Son of Man (cf. Dan. 7:13). For these monotheistic (see Special Topic at 2:39) Jews this was just too much! They did to Stephen what Moses mandated for blasphemy (cf. Lev. 24:14-16; Deut. 13:9; 17:7). Stephen's affirmation is either true or he is a blasphemer worthy of death! There can be no middle ground about the claims of Jesus (cf. John 14:6-9).

7:57 "rushed at him with one impulse" This is the very term used so often by Luke to describe the unity of the early disciples (cf. 1:14; 2:46; 5:12; 15:25). The Sanhedrin was unified in their anger and rejection of Stephen (also see 18:12, where the Jews of Achaia reject Paul and 19:29 of the anger of the pagans of Ephesus against Christians).

7:58 "driven him out of the city" No one could be killed inside Jerusalem because it was "holy" ground!

▣ "stoning him" It is often stated that the Jews under Roman occupation did not have the right of capital punishment. This shows that that is not always true. Mob violence could not be stopped quickly.

▣ "a young man named Saul" In Jewish circles, one was considered young up to age 40. This is our first encounter with Saul of Tarsus by name, later to become Paul the Apostle. Paul heard Stephen's OT survey and possibly had heard him earlier in the synagogue of the Cilicians in Jerusalem (6:9). One wonders whether this began Saul's period of doubt, which he tried to deal with by persecuting Christians.

7:59 "Lord Jesus, receive my spirit" This is an aorist middle imperative. Notice that Stephen believed that he was going to heaven to be with Jesus (cf. II Cor. 5:6,8) and not to hades (i.e., the holding place of the dead like the Hebrew sheol, see Special Topic at 2:27). Stephen may have witnessed Jesus' crucifixion, or at least had heard about it in detail because he uses two similar phrases (i.e., vv. 59 and 60, cf. Luke 23:34,46).

It is interesting to note that Stephen prays to Jesus, as did the disciples in 1:24. However, in the rest of the NT prayer is made to the Father in the name of the Son.

7:60 "falling on his knees" Stoning was not always a quick experience. The text implies it took several minutes.

▣ "he cried out with a loud voice" This also mimics Jesus' experience. These words were as much for the crowd as for YHWH. These words must have echoed in Saul's ears.

▣ "he fell asleep" This is a biblical metaphor for death (ex. Job 3:13; 14:12; Ps. 76:5; II Sam. 7:12; I Kgs. 2:10; Jer. 51:39,57; Dan. 12:2; Matt. 27:52; John 11:11; Acts 7:60; 13:36; I Cor. 15:6,18,20; I Thess. 4:13; II Pet. 3:4). This does not affirm the doctrine of "soul-sleep."

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the purpose of Stephen's statement?

What did it show about the Jews?

Why were they so enraged?

2. How was Jesus like Moses, verse 37?

3. Why is the quote from Isaiah 66:1-2 in verses 49-50 so important?

4. What was so significant about Stephen's vision of Jesus?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Saul Persecutes the Church	Saul Persecutes the Church	Spread of the Gospel to Samaria and the Sea Coast	Saul Persecutes the church	The Stoning of Stephen, Saul as Persecutor
8:1b-3	8:1-3	8:1b-3	8:1b-2	(7:55-8:3)
				8:2
			8:3	8:3
The Gospel is Preached in Samaria	Christ is Preached in Samaria		The Gospel is Preached in Samaria	Philip in Samaria
8:4-8	8:4-8	8:4-8	8:4-8	8:4-8
	The Sorcerer's Profession of Faith			Simon the Magician
8:9-13	8:9-13	8:9-13	8:9-13	8:9-13
	The Sorcerer's Sin
8:14-24	8:14-24	8:14-24	8:14-17	8:14-17
			8:18-19	8:18-24
			8:20-24
8:25	8:25	8:25	8:25	8:25
Philip and the Ethiopian Eunuch	Christ is Preached to an Ethiopian		Philip and the Ethiopian Official	Philip Baptizes a Eunuch
8:26-33	8:26-40	8:26-40	8:26-30	8:26-33
			8:31-33
8:34-40			8:34-37	8:34-40
			8:38-40

 

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1a
 ¹Saul was in hearty agreement with putting him to death.

8:1 "Saul was in hearty agreement with putting him to death" This phrase concludes chapter 7. It is a periphrastic imperfect active. Paul remembered this experience with great shame (cf. Acts 22:20; I Cor. 15:9; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13). Some relate this passage to 26:10, where it is assumed Paul voted in the Sanhedrin to put Christians to death.

NASB (UPDATED) TEXT: 8:1b-3
 ^1bAnd on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. ²Some devout men buried Stephen, and made loud lamentation over him. ³But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison.

▣ "on that day a great persecution began against the church in Jerusalem" This probably represents the activity of the Jewish leaders (mostly Sadducees) because of the exploding growth and prominence of the early church in Jerusalem. However, it was also God's way of forcing the church to implement Acts 1:8! If not 1:8 then 8:1!

It is not by accident that Luke uses the term ekklesia (see Special Topic at 5:11) for the new body of believers. These men and women did not see themselves as something separate from God's OT promises, but the fulfillment! The term was used in the Septuagint to translate "the congregation" (MT - qahal) of Israel (cf. Acts 7:38); now it is used of the fellowship of believers in Jerusalem.

Luke is very fond of the term "great" (megas). He uses it twenty-five times in his Gospel and twenty-nine times in Acts. In chapter 8 he uses it for:

1. great persecution, v. 1

2. great lamentation, v. 2

3. loud voice, v. 7

4. someone great, v. 9

5. to the greatest, v. 10

6. great miracles, v. 13

 

▣ "they were all scattered throughout the region. . .except the apostles" It is extremely interesting that the persecution bypassed the Apostles and landed squarely on the Hellenistic Jewish Christians. Apparently at this stage the Apostles were still content to remain within Judaism. This event occurred some time after their meeting with Jesus in Galilee (cf. Matt. 28:18-20) Pentecost and still the Apostolic leadership was content to remain and preach only to Jews or proselytes and only in the Jerusalem area.

▣ "scattered throughout the regions of Judea and Samaria" This is in fulfillment of Luke's Great Commission mentioned in Acts 1:8. It has been some time now since Jesus spoke these words and apparently persecution was the only means of getting the church to go into all the world. The church is still reluctant!

8:2 "Some devout men buried Stephen" The term "devout men" is usually used of spiritually sensitive Jews (cf. Luke 2:25). It is possible that this refers to Jewish Christians or simply Jews who disagreed with the illegal procedures (i.e., mob violence) and execution of Stephen. The Mishnah permits the burial of blasphemers, but not with the loud lamentations made by those who bury them. These devout men grieved openly

1. in defiance of what happened

2. in reference to the fact that what happened was not officially sanctioned

 

8:3 "Saul began ravaging the church" This verb is an imperfect middle indicative. This can mean the beginning of an action in past time (cf. NASB, NJB) or recurrent action (cf. NKJV, NRSV, TEV).

The term "ravage" meant "the tearing of a body by an animal." It is used in the Septuagint of animals in Exod. 22:13; Ps. 74:13 and of military defeat in Jer. 28:2 and 31:18. Paul apparently was struggling with the truth of Stephen's statements, and may have tried to cover up his internal tension by aggressively persecuting the church (cf. Acts 9:1,13,21; 22:4,19: 26:10-11; I Cor. 15:9; Gal. 1:13; Phil. 3:6; I Tim. 1:13).

See Special Topic: Church at 5:11.

▣ "entering house by house" This phrase could be understood in two ways:

1. Paul found out where the Apostles had visited (cf. 5:42)

2. there were several house churches even at this early date in Jerusalem where believers met regularly

The early Christians would meet at

1. the local synagogues every Sabbath

2. the Temple on special days or even most days

3. special locations or numerous homes on Sundays

 

▣ "dragging off men and women" This is a verb that is used for Satan sweeping a third of the stars from heaven in Rev. 12:4. It is used several times in Acts (cf. 8:3; 14:19; 17:6). Saul was vicious in his persecution (cf. 26:10). This is evidenced by the phrase "men and women." He tore apart families of sincere believers and had them imprisoned and some even killed (cf. 9:1,13,21; 22:4,19; 26:10,11; Gal. 1:13;23; I Tim. 1:13). This is why he later calls himself "the least of the saints" (cf. I Cor. 15:9; Eph. 3:8).

NASB (UPDATED) TEXT: 8:4-8
 ⁴Therefore, those who had been scattered went about preaching the word. ⁵Philip went down to the city of Samaria and began proclaiming Christ to them. ⁶The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. ⁷For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed. ⁸So there was much rejoicing in that city.

8:4 "those who had been scattered went about preaching the word" Notice it was not the Apostles, because they remained in Jerusalem, but the Hellenistic Jewish Christians scattered throughout the region who became the early evangelists. It is amazing that the worldwide mission of the church was instigated, not by the Apostles, but by Stephen and Philip.

The "word" here must surely mean the gospel, but also the added worldwide, non-Jewish focus of Stephen (Great Commission, 1:8; Matt. 28:18-20; Luke 24:47).

8:5 "Philip" He is one of "the Seven" mentioned in 6:5 (cf. 21:8-9). He is depicted in three evangelistic settings: (1) Samaria; (2) the Ethiopian Eunuch; and (3) ministry in the Palestinian coastal area. These "seven" had a heart for evangelism.

▣ "went down to the city of Samaria" There is a manuscript question over whether the text reads "the city of Samaria" or "a city of Samaria." Manuscript attestation is in favor of the definite article (cf. MSS, P⁷⁴, א, A, B). However, this city was not known by the name Samaria at this time, but as Sebaste. During this Roman period the term Samaria was used of the district. The major city of Samaria would have been Shecham, then called Neapolis and today Nablus. It has been theorized that this city may be Gitta because that is the traditional home of Simon Magus. This theory is from Justin Martyr, who was also from this area.

▣ "and began proclaiming Christ to them" The Samaritans were hated by the Jews because they considered them to be half-breeds (cf. Ezra 4:1-3). This was related to the Assyrian exile of 722 b.c. that repopulated the area of the northern Ten Tribes with pagans who intermarried with the small remaining Jewish population (cf. II Kings 17:24-41).

This group of people was also ministered to by Jesus. Jesus revealed His Messiahship to a woman of Samaria and her village (cf. John 4). Now Philip preaches about "the Christ" (definitive article), which is the Greek translation of "The Messiah" (see Special Topic at 2:31). The OT title relates to YHWH's promise of sending One who would set up the new kingdom, inaugurate the new age of the Spirit. This event is foreshadowed in Jesus' ministry and specifically mandated in Jesus' closing words (1:8).

8:6 "The crowds with one accord" The phrase "one accord" is very popular with Luke. See note at 1:14.

▣ "as they heard and saw the signs which he was performing" This refers to miracles confirming Philip's message (cf. v. 7). These same manifestations of the Spirit accompanied Jesus, the Twelve, the Seventy, and Peter and John preaching.

8:7 Demon possession is a reality in our world (cf. Merrill F. Unger's two books: [1] Biblical Demonology and [2] Demons in the World Today). See the two Special Topics at 5:16.

NASB (UPDATED) TEXT: 8: 9-13
 ⁹Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great; ¹⁰and they all, from smallest to greatest, were giving attention to him, saying, "This man is what is called the Great Power of God." ¹¹And they were giving him attention because he had for a long time astonished them with his magic arts. ¹²But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike. ¹³Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed.

8:9 "a man named Simon" Whether this man truly believed (cf. vv. 13,18) or was simply a charlatan seeking power is uncertain. I would like to give him the benefit of the doubt based on v. 24. It is amazing how much tradition the early church developed around this man, but all of it is speculative (cf. The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pp. 442-444).

NASB, NRSV"magic"
NKJV, TEV"sorcery"
NJB"magic arts"

SPECIAL TOPIC: MAGIC

8:10 "This man is what is called the Great Power of God" This was a title for the high god of the Greco-Roman Pantheon (i.e., Zeus). In Aramaic it would be "This is the power of the god who is called great." This man had thoroughly tricked the locals. He may have even tricked himself (cf. vv. 9,13).

8:12 "believed" See Special Topic: Believe, Faith, Trust at 3:16 and OT Believe at 6:5.

NASB"preaching the good news"
NKJV"preached the things"
NRSV"was proclaiming the good news"
TEV"message about the good news"

This is the Greek verb euangelizō, which is a compound of good (eu) and message (angelizō). We get the English words evangel, evangelize, and evangelism from this Greek term. Philip presented the story of Jesus to these Samaritans and they responded in saving faith.

▣ "about the kingdom of God" See the Two Special Topics on this subject at 1:3.

▣ "the name of Jesus Christ" See Special Topic at 2:21.

▣ "they were being baptized" See Special Topic at 2:38.

▣ "men and women alike" Contextually there may be two significances to this phrase.

1. Paul persecuted "men and women (cf. 8:3)," but the gospel also was saving "men and women"

2. In Judaism only men participated in the initial Jewish rite of circumcision, but now in the gospel, both genders participated in the initial rite of baptism.

 

8:13 "Simon believed" Most evangelicals use this term "believed" (See Special Topic at 3:16) in a very definitive sense, but there are places in the NT (e.g., John 8:31) where it denotes something less than conversion (cf. John 8:59).

Initial faith is not the only criteria (cf. Matt. 13:1-9,10-23; 24:13). Continuance and obedience are also evidence of a true relationship with Christ.

SPECIAL TOPIC: PERSEVERANCE

▣ "he continued on with Philip" This is a periphrastic imperfect. Notice the sequence.

1. he heard, vv. 6-7,12

2. he saw, vv. 6-7,13

3. he believed, v. 13

4. he was baptized, v. 13

5. he went with Philip, v. 13

 

NASB (UPDATED) TEXT: 8:14-24
 ¹⁴Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, ¹⁵who came down and prayed for them that they might receive the Holy Spirit. ¹⁶For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. ¹⁷Then they began laying their hands on them, and they were receiving the Holy Spirit. ¹⁸Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands, he offered them money, ¹⁹saying, "Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit." ²⁰But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ²¹You have no part or portion in this matter, for your heart is not right before God. ²²Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. ²³For I see that you are in the gall of bitterness and in the bondage of iniquity." ²⁴But Simon answered and said, "Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me."

8:14 "when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John" Ministry to the Samaritans was forbidden to the disciples during Jesus' lifetime (cf. Matt. 10:5). Apparently the Apostles wanted to give their official sanction to this radical and unusual movement of the Holy Spirit among this traditionally hated racial group. This area was specifically mentioned in Acts 1:8. As was typical, Philip caught Jesus' implication of world-wide evangelization quicker than the Twelve.

Notice that believing in Jesus is parallel to "receiving the word of God." The word of God can stand for several things.

1. God's total communication to human beings

2. God's recorded communication to human beings (i.e., Scripture)

3. God's Son (i.e., the Word, cf. John 1:1) who is the ultimate revelation of God (cf. Heb. 1:3)

Notice that Peter and John were sent. Peter was the acknowledged leader of the apostolic group and John the one who earlier wanted to call down fire on the Samaritans (cf. Luke 9:54).

8:15 "who came and prayed for them that they might receive the Holy Spirit" There are tremendous problems trying to build a theology of salvation from Acts for the following reason: the order of events and the events themselves surrounding salvation differs from passage to passage. The Holy Spirit in this passage refers to a confirmation, like Pentecost, showing that God had accepted and saved these Samaritans. They could not have truly been saved in the first place (i.e., receive is perfect middle indicative) without the work of the Holy Spirit (cf. Rom. 8:9).

I think the experience of Pentecost set a pattern, which God reproduced in the experience of different racial and geographical people groups, to show and confirm to the believing Jewish church that God Himself had fully and completely accepted a new group. The Spirit's manifestation in Acts (i.e., Pentecost) is thereby theologically different from the Corinthian tongues.

This text cannot be used to demand a Corinthian-like experience to confirm salvation (cf. I Cor. 12:29-30, which is a series of questions which expect a "no" answer). Luke records what occurred, not what should occur every time.

8:16-17 This is different from the stated order of events in Acts 2:38. The discrepancy is due to the specific action of the Holy Spirit: (1) in 2:38 in relation to salvation and (2) in 8:16 in relation to a Pentecostal type of experience. The same "Holy Spirit event" of Acts 2 now occurred with Samaritans. This was not for their benefit alone, but mostly for the Jewish Christian community. It showed them that God had fully accepted the Samaritans! This is not meant to assert a two-step initial salvation experience.

Please notice that it was Peter and John who noticed the absence of the special manifestation of the Spirit that they had experienced at Pentecost. This is not to imply that the miraculous signs which accompanied Philip's preaching were not true manifestations of the Spirit (cf. v. 13). Peter and John wanted a Samaritan Pentecost! This is so important because when Cornelius has the same experience (i.e., Acts 10), Peter knew that God had fully accepted a Roman military man and his family. The gospel is for all people. This is the great truth which this experience reveals in Acts!

8:16 This could be called the Samaritan Pentecost.

8:17 This cannot be a proof-text for the necessity of laying on hands. This procedure, for this purpose, does not occur again in Acts. It does express the power and authority of the Apostles. See SPECIAL TOPIC: LAYING ON OF HANDS at 6:6.

8:20 The theological question for us is the soteriological question for Simon. Was he saved or not? Peter's word can be taken as a curse or a warning. All new believers have weak and incorrect information about the gospel, but does Simon's denote an added element of egotism? Can people be saved with conflicting priorities in their lives?

▣ "the gift of God" Here the Spirit stands for all of God's work on behalf of sinful rebellious humanity (cf. Isa. 55:1-2; Jer. 31:31-34; Ezek. 36:22-38; Luke 11:13; Acts 2:38).

8:21 "You have no part or portion in this matter" The first term "part" (i.e., meris) means a portion in common. It has a negative connotation here and in II Cor. 6:15.

The second term "portion" (i.e., klēros) is the OT word for "lot," which was the way they determined the will of God (i.e., Urim and Thummim). They were used to divide the Promised Land among the tribes (cf. Josh. 12-19). Therefore, it is used in the sense of inheritance. This term came to be used in English for "clergy," but in the NT it refers to all believers.

▣ "your heart is not right before God" This may be an allusion to Ps. 78:37. The terms "right" and "just" (see Special Topic at 3:14) and their various forms, come from a term for a river reed found in Mesopotamia. It was fifteen to twenty feet tall and straight. God took this word, which was used in construction (checking the horizontal straightness of walls), to describe His own ethical character. God is the standard, ruler, straight edge by which all humans are judged. In light of this, all fail the test (cf. Rom. 3:9-18,23).

8:22 "repent" This is an aorist active imperative, which denotes urgency. See note and Special Topic at 2:38.

▣ "pray" This is an aorist passive (deponent) imperative. Talking to God is evidence of a personal relationship, as conviction, which leads to repentance, is evidence of the indwelling Spirit!

▣ "if" This is a first class conditional sentence, which is assumed to be true for the author's literary purposes or from his perspective. In this sentence it denotes a contingency based on Simon's willingness to repent and pray for forgiveness. His mindset and actions are a serious deviation from normative Christianity.

▣ "the intention of your heart" Sin begins in the thought life. The rabbis say that the mind is like a plowed garden ready for seed. What we allow in through our eyes and ears takes root. If we dwell on it, these thoughts become actions. This is why the NT asserts that we should "gird up the loins of our minds" (cf. I Pet. 1:13) or "renew your mind" (cf. Rom 12:2; Eph. 4:23).

8:23

NASB, NRSV"the gall of bitterness"
NKJV"poisoned by bitterness"
TEV"full of bitter envy"
NJB"bitterness of gall"

The terms "gall" (cholē) and "bitterness" (pikros) both refer to a bitter spirit, usually associated with anger and apostasy (cf. Deut. 29:18; 32:28-33; Heb. 12:15). Paul uses the term "bitter" several times in lists of things to avoid (cf. Rom. 3:14; Eph. 4:31).

NASB"in the bondage of iniquity"
NKJV"bound by iniquity"
NRSV"chains of wickedness"
TEV"a prisoner of sin"
NJB"chains of sin"

This may be an allusion to the work of the Messiah (cf. Isa. 58:6). Jesus could free Simon from this evil bondage to personal power as he freed him from the penalty of sin. Sin has two aspects: (1) death both physically and spiritually and (2) who is in control in the sinner's life (it can affect both the saved and the lost, cf. I Cor. 3:1-3). Sin must be dealt with both in time and in eternity; its penalty and power must be dealt with, but only Christ and the Spirit can do it, but we as believers must allow Them to!

8:24 "Pray to the Lord for me yourselves" This is an aorist passive imperative (plural, which may refer to the entire mission team). Simon repeats Peter's words from v. 22. Peter's words have frightened him. I believe Simon is a believer, but a new, baby one.

NASB (UPDATED) TEXT: 8:25
 ²⁵So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans.

8:25 "solemnly testified" See note at 2:40.

▣ "and were preaching the gospel to many villages of the Samaritans" This shows the marked change of attitude on the part of the Apostles to the Samaritans.

It seems that "the word of the Lord" and "the gospel" are synonymous.

NASB (UPDATED) TEXT: 8:26-40
 ²⁶But an angel of the Lord spoke to Philip saying, "Get up and go south to the road that descends from Jerusalem to Gaza." (This is a desert road.) ²⁷So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship, ²⁸and he was returning and sitting in his chariot, and was reading the prophet Isaiah. ²⁹Then the Spirit said to Philip, "Go up and join this chariot." ³⁰Philip ran up and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" ³¹And he said, "Well, how could I, unless someone guides me?" And he invited Philip to come up and sit with him. ³²Now the passage of Scripture which he was reading was this: "He was led as a sheep to slaughter; And as a lamb before its shearer is silent, So He does not open His mouth. ³³In humiliation His judgment was taken away; Who will relate His generation? For His life is removed from the earth." ³⁴The eunuch answered Philip and said, "Please tell me, of whom does the prophet say this? Of himself or of someone else?" ³⁵Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him. ³⁶As they went along the road they came to some water; and the eunuch said, "Look! Water! What prevents me from being baptized?" ³⁷And Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God." ³⁸And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him. ³⁹When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing. ⁴⁰But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea.

8:26 "an angel of the Lord spoke to Philip" Here "the angel of the Lord" and "the Holy Spirit" seem to be synonymous (cf. v. 29). This is common in Acts. See note at 5:19.

▣ "Get up and go south" These are both imperatives. This could refer to one of two roads to Egypt. This message may have been audible because of its specificity. This is obviously a divinely prepared evangelistic encounter (like Paul's).

NASB"(This is a desert road.)"
NKJV"This is desert"
NRSV"(This is a wilderness road)"
TEV"(This road is not used nowadays)"
NJB"the desert road"

If this is a comment by Luke, is Luke clarifying his source, or is this is a comment from Luke's source (probably Philip, cf. Acts 21:8)? These questions cannot be answered with certainty. Inspiration covers Bible productions no matter how many separate persons are involved.

8:27 "a court official" The term "official" is literally the term "eunuch." However, it is uncertain whether he was a physical eunuch or simply an official at court (derived meaning). In the OT, Potiphar is called a eunuch and yet he is married (cf. Gen. 39:1). In the OT, Deut. 23:1 forbids a eunuch from becoming a part of the Jewish community; however, in Isaiah 56:3-5, this ban is removed. This clearly shows the new age of the Spirit has dawned. Whether this man was a god-fearer or a proselyte is simply uncertain, but probable. The descriptive phrase implies he was a high government official.

▣ "Candace, queen of the Ethiopians" Candace is a title like "Pharaoh" or "Caesar." The reason the queen is mentioned is because the king in Ethiopia was considered to be a deity and, therefore, it was beneath him to deal with simple administrative or political affairs.

8:28 "reading the prophet Isaiah" Apparently this man had bought an expensive leather scroll of Isaiah, which would have been over 29 feet long (i.e., one found in the Dead Sea Scrolls). By the Spirit's direction, he had opened it to the Messianic passage of Isaiah 53:7-8 and was reading it.

8:29 "the Spirit said to Philip, ‘Go up and join this chariot'" This is an aorist passive imperative. It literally meant "be glued." The Spirit is giving Philip every specific guidance.

8:30 "Philip ran up and heard him reading Isaiah the prophet" Ancients all read aloud even when alone.

▣ "Do you understand what you are reading" What a great question! It is possible to read Scripture and not clearly see its intent. The Spirit is directing Philip to a "divine appointment" which will

1. show the new age has dawned

2. give a powerful witness to another people group

 

8:31 A. T. Robertson's Word Pictures in the New Testament comments on this verse, "This is a mixed condition, the conclusion coming first belongs to the fourth class. . .with ‘an' and the optative, but the condition. . .is of the first class. . .a common enough phenomenon in Koine" (p. 110). This first class condition, like Luke 19:40 uses ean instead of ei. The condition is determined by the mood, not the construction (cf. Luke 19:40).

8:32-33 This quote is from the Messianic passage from the Septuagint of Isa. 53:7-9. I am surprised that these verses are emphasized and not other Messianic verses in this OT context. However, Philip starts right where he was reading and explains the entire passage in light of the life, ministry, death, and resurrection of Jesus of Nazareth. The OT prophecy has been fulfilled and forgiveness through Christ is offered to everyone!

8:35 "Philip opened his mouth" This shows the centrality of the OT passage concerning "the Suffering Servant" to gospel proclamation. I believe Jesus, Himself, showed the early church how these ancient prophecies applied to Himself (cf. Luke 24:27).

8:36 "Look! Water! What prevents me from being baptized" Philip's gospel message included baptism (cf. Matthew 3; 28:19; Acts 2:38; Rom. 6:1-11; Col. 2:12)! See Special Topic at 2:38. Notice he did not need approval from the Apostles in Jerusalem to baptize a convert. Baptism is not a denominational issue, but a kingdom issue. We must be careful of the denominational traditions that have so muddied the biblical waters as far as expected procedures in our day!

Was the eunuch worried about being accepted?

1. racial issue

2. physical issue

3. socio-economic issue

4. catechism issue

All barriers are down in Jesus Christ (cf. Eph. 2:11-3:13). Whosoever will may come (cf. John 1:12; 3:16; Rom. 10:9-13)!

8:37 This verse, which records the eunuch's confession, is not included in the ancient Greek papyri manuscripts P⁴⁵ (Chester Beatty Papyri), P⁷⁴ (Bodmer Papyri), or the ancient uncial Greek manuscripts א, A, B, or C. Neither is it present in some of the ancient Vulgate, Syriac, Coptic, or Ethiopian translations. Verse 37 is not original to Acts. UBS⁴ gives its omission an "A" rating, meaning certain. It is not even included in the text of NASB (1970) edition, but is included in the 1995 update with brackets.

8:38-39 "went down into the water. . .came up out of the water" This is not a proof-text for immersion. The context implies they walked into a body of water, not the method of the baptism. Be careful of your preconceived biases!

8:39 "the Spirit of the Lord snatched Philip away" Whether this is a miraculous occurrence like Elijah's (cf. I Kgs. 18:12; II Kgs. 2:16) or Ezekiel's (cf. Ezek. 3:14; 8:3) or simply a reference to his immediate departure is uncertain. The Spirit was intimately involved in this conversion. Notice also that extensive follow-up and catechism apparently did not occur, but the convert had the scroll of Isaiah and the indwelling Spirit!

▣ "went on his way rejoicing" The Good News is always accompanied by rejoicing (cf. 8:8). Ireaneus records the tradition that this eunuch became a gospel missionary to his own people. The Spirit Himself must have done the follow-up discipling!

8:40 Philip continued (imperfect middle indicative) his evangelistic ministry in the Philistine town of Ashdod (i.e., Azotus) on his way home to Caesarea by the sea. It is obvious that Philip understood the universal evangelistic implication of the Samaritans and the Ethiopians. The gospel included even Philistines!

DISCUSSION QUESTIONS 

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did God allow persecution to come upon the early Church?

2. Why was the gospel being preached to Samaritans so significantly?

3. Was Simon a believer?

4. Why did the Samaritans not receive the Holy Spirit when they believed?

5. What type of persons does the eunuch represent?

6. Why is verse 37 not in all Bibles?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The Conversion of Saul	The Damascus Road: Saul Converted	Conversion of Saul of Tarsus	The Conversion of Saul	The Conversion of Saul
9:1-9	9:1-9	9:1-9	9:1-2	9:1-2
			9:3-4	9:3-9
			9:5a
			9:5b-6
	Ananias Baptizes Saul		9:7-9
9:10-19a	9:10-19	9:10-19a	9:10a	9:10-12
			9:10b
			9:11-12
			9:13-14	9:13-19a
			9:15-16
			9:17-19a
Saul Preaches at Damascus	Saul Preaches Christ		Saul Preaches in Damascus	Saul's Preaching at Damascus
9:19b-22		9:19b-22	9:19b-20	9:19b-22
	9:20-22		9:21
			9:22
Saul Escapes From the Jews	Saul Escapes Death	Saul's First Visit to Jerusalem
9:23-25	9:23-25	9:23-25	9:23-25	9:23-25
Saul at Jerusalem	Saul at Jerusalem		Saul in Jerusalem	Saul's Visit to Jerusalem
9:26-30	9:26-30	9:26-30	9:26-30	9:26-30
	The Church Prospers			A Lull
9:31	9:31	9:31	9:31	9:31
The Healing of Aeneas	Aeneas Healed	Peter's Journey to Lydda and Joppa	Peter Sees Lydda in Joppa	Peter Cures a Paralytic at Joppa
9:32-35	9:32-35	9:32-35	9:32-35	9:32-35
Dorcas Restored to Life	Dorcas Restored to Life			Peter Raises a Woman to Life at Joppa
9:36-43	9:36-43	9:36-43	9:36-43	9:36-38
				9:39-42
				9:43

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. The emphasis in Acts is beginning to shift from

1. the Apostle Peter to the Apostle Paul

2. from Palestine to the Mediterranean world

3. from Jews to Gentiles.

 

B. Paul's conversion is such an important point in church history that it is recorded three times in the book of Acts.

1. Luke's account, 9:1-30

2. Paul's account before the mob in Jerusalem, 22:3-16

3. Paul's account before Agrippa II at Caesarea, 26:4-18

4. Paul also briefly mentions this same period in Gal. 1:13-17 and II Cor. 11:32-33

 

C. The similarities between Stephen's message and Paul's messages are obvious. Paul began to minister to the same Hellenistic Jews to whom Stephen had preached. Paul heard Stephen's sermon of Acts 7 (cf. 7:58; 8:1; 22:20). It is even possible that Paul was one of the leaders of the Hellenist Synagogues in Jerusalem who debated with Stephen and lost!

 

D. Some possible influential factors in Paul's conversion

1. failure of Judaism to provide internal peace and joy

2. the life and teachings of Jesus were well known and discussed in rabbinical circles (especially Jerusalem)

3. he heard Stephen's sermon and witnessed his death (possibly even debated Stephen)

4. he saw the demeanor and faith of Christians under persecution

5. his personal encounter with the resurrected Lord changed everything

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:1-9
 ¹Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, ²and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. ³As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; ⁴and he fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" ⁵And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting, ⁶but get up and enter the city, and it will be told you what you must do." ⁷The men who traveled with him stood speechless, hearing the voice but seeing no one. ⁸Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. ⁹And he was three days without sight, and neither ate nor drank.

9:1 "Saul, still breathing threats and murder" This is literally "snorting." In Acts 26:11, Paul says of himself, that he was furiously enraged at them. Apparently Paul even killed some Christians (cf. 8:1).

▣ "the disciples of the Lord" This term means learners. It only appears in the Gospels and Acts. This term is rapidly replaced by the term "saints." Notice the number of terms used in this chapter to describe the people of God:

1. disciples, vv. 1,10,19,25,26,36,38

2. the Way, v. 2

3. saints, vv. 13,32,41

4. brothers, v. 17.

▣ "went to the high priest" This is obviously a reference to the Sanhedrin (cf. Acts 26:10). See note on Sanhedrin at 4:5.

9:2 "for letters from him to the synagogues at Damascus" The Roman government had given limited authority to the Sanhedrin to conduct and control events in the synagogues or related to Jewish life in the Empire (cf. I Macc. 15:16-21 or Josephus, Antiq. 14.10.2). Judaism was a recognized, legal religion of the Greco-Roman world.

Apparently these were letters of extradition for the Jewish Christians who had fled Jerusalem in the face of the Jewish persecution (cf. 9:14,21; 22:5; 26:10).

▣ "if" This is a third class conditional sentence meaning potential action.

▣ "The Way" This was the early designation for believers (cf. 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). It has an OT background, speaking of lifestyle faith (cf. Ps. 1:1; 16:11; 119:105; 139:24; Pro. 4:10-19). Jesus uses this concept in Matt. 7:14 and uses the title for Himself in John 14:6. Christianity is a personal encounter followed by a daily relationship.

▣ "women" The mention of women three times amidst the groups that Paul persecuted is a way to show the intensity of Paul's actions (cf. 8:3; 22:4). Luke has a special concern for women!

9:3 "Damascus" This was an ancient city and capital of the Roman Province of Syria just north/northeast of Galilee. It was 150 miles from Jerusalem.

▣ "and suddenly" This term also has the connotation of "unexpectedly."

▣ "a light from heaven" Paul relates his experience with this light differently in his three accounts of his experience in Acts

1. "a light from heaven flashed around him" (9:3)

2. "a very bright light suddenly flashed from heaven all around me" (22:6)

3. "I saw on the way a light from heaven, brighter than the sun, shining all around me" (26:13)

Paul vividly remembers this event! It is just possible that this light is theologically/physically related to the Shekinah glory of YHWH's presence with Israel during the Wilderness Wandering Period. The Hebrew concept of "glory" takes on an aspect of bright light from this historical event (see SPECIAL TOPIC: GLORY (DOXA) at 3:13). This light would have showed Saul the rabbi that this was the personal presence of God.

9:4 "heard a voice" This heavenly voice was something Judaism was familiar with. It is known as a bath kol. This provided a means for the Jews to receive information and/or confirmation from God (during the interbiblical period between the closing of Malachi [or Chronicles] and the beginning of the ministry of John the Baptist). This form of revelation was necessary because there were no inspired prophets during this period.

▣ "Saul, Saul" In Hebrew this repeating of the name was a way to show intensity.

▣ "why are you persecuting Me" This is extremely significant theologically because it shows the continuity and intimacy between Jesus and His church (cf. Matt. 10:40; 25:40,45). Paul was persecuting the Church, but Jesus took it personally. From Acts 26:14 we know that Jesus spoke to Paul in Aramaic.

It is also theologically significant that Christianity is both a person (Jesus) and a group (church). The corporate metaphors used in the NT for the church are:

1. body

2. family

3. building

4. saints

All emphasize the corporate nature of faith (cf. I Cor. 12:7). It starts individually, but moves to the group (conscientiousness and concern). This individual corporality can be seen in Paul's discussion of Adam and Christ in Rom. 5:12-21. The One is part of the all; the One can affect the all (cf. Joshua 7).

9:5a "Who are You, Lord" What did Paul imply by the use of "Lord"?

1. sir, title of respect (ex. John 4:11)

2. YHWH, translated by Lord in the OT (ex. Gen. 2:4)

If surprise is the focus, then possibly #1 applies, but if the light from heaven denotes an action of God, then #2 is the case. If #2, then suddenly Paul's rabbinical theology is challenged. What a confusing and frightful time this must have been! See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.

9:5b-6b These verses are not found in any early Greek manuscripts. They are found in only one Latin family of manuscripts. Erasmus, translating from the Vulgate, put them in his first edition of the Greek New Testament in 1516. These words are found in Acts 26:14. Their inclusion here shows a tendency of scribes to make parallels uniform and full of all details.

9:5 "I am Jesus whom you are persecuting" Paul is claiming to have seen the Glorified Christ (cf. Acts 22:14; I Cor. 9:1; 15:8-9). Paul will later understand this experience as an integral part of his call to be the Apostle to the Gentiles.

The crucified carpenter from Nazareth is the glorified Messiah!

9:6 This verse is explained in detail in vv. 10-19.

▣ "must do" See full note on dei at 1:16.

9:7 "The men who traveled with him" This possibly refers to

1. the Temple police accompanying Paul

2. other Jewish zealots, probably from Hellenistic synagogues

3. other theological students from Jerusalem

 

▣ "hearing the voice but seeing no one" There is a seeming discrepancy between 9:7 and 22:9 in the details of this event. There have been several theories how to deal with it:

1. It is a matter of syntax. The verb "to hear" can take a genitive (9:7) or an accusative (22:9). These different forms have different implications or connotations. The NRSV, in a footnote, has "The Greek suggests that his companions heard the sound of the voice, but not the words spoken."

2. Others say it is similar to John 12:29-30 about Jesus' entry into Jerusalem and the voice from heaven.

3. Others say that it is Paul's voice that is being referred to, not Jesus'. They heard Paul speaking, but they did not hear Jesus speaking.

4. Others say this is similar to the Synoptic problem. Different Gospel writers record the same events, sermons, and actions of Jesus in differing ways, which is different eyewitness accounts.

 

9:8 "though his eyes were open, he could see nothing" Paul apparently had eye problems from this point on (cf. Gal. 4:13-15; 6:11). I, personally, believe Paul's "thorn in the flesh" (cf. II Cor. 12:7-10; Gal. 4:13-15; 6:11) was Oriental ophthalmia, possibly caused by this experience. There is irony here; Paul experiences a reorientation. He thought he could see (physically and spiritually, cf. John 9), but he found out that he was blind. After this encounter with Christ he was physically blinded for a period, but his spiritual eyes were wide open!

9:9 "And he was three days without sight" This is a periphrastic imperfect. Some commentators see this as the occasion of Paul's vision of heaven recorded in II Cor. 12:1-4.

▣ "and neither ate nor drank" Paul was fasting and praying (cf. v. 11). What a reorientation must have been occurring in Paul's mind (theology) and heart (desire)! He was beginning the transformation from persecutor of the gospel to proclaimer of the gospel!

NASB (UPDATED) TEXT: 9:10-19a
 ¹⁰Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, "Ananias." And he said, "Here I am, Lord." ¹¹And the Lord said to him, "Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, ¹²and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight." ¹³But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; ¹⁴and here he has authority from the chief priests to bind all who call on Your name." ¹⁵But the Lord said to him, "Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; ¹⁶for I will show him how much he must suffer for My name's sake." ¹⁷So Ananias departed and entered the house, and after laying his hands on him said, "Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit." ¹⁸And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; ¹⁹and he took food and was strengthened.

9:10 "Ananias" This name means "YHWH is gracious." Apparently he was a believing Jew of good reputation, not a refugee (cf. 22:12).

▣ "Here I am, Lord" This is a Jewish idiom of availability (cf. Isa. 6:8). Verse 11 was obviously given verbally because it is very specific instruction.

9:12 "he has seen in a vision a man named Ananias" "In a vision" is not in the ancient Greek manuscripts P⁷⁴, א, and A, but it is in MSS B and C. The UBS4 put the shorter reading in the text but gives it a "C" rating (with difficulty in deciding). This verse shows that Ananias' coming, actions, and message were confirming Jesus' earlier words to Paul (cf. v. 6)

▣ "lay his hands on hin" See Special Topic at 6:6.

9:13 "I have heard from many" Obviously Ananias had heard the bad reports about Paul's vicious persecution of believers from the Jewish refugees from Jerusalem.

▣ "Your saints" The term hagioi is related to the Greek word "holy" (hagios). The OT background (kadosh) relates to some thing, some person, or some place set apart by God for a special task. The term "saints" is always plural, except one time in Phil. 4:21, but even there it is in a plural context. To be a Christian is to be a part of a family, a community. There are no loners in the faith.

SPECIAL TOPIC: SAINTS

9:14 "the chief priests" In the OT the high priesthood was for life and was passed on to a special family of Levite's son (cf. Lev. 8-10). However, during the Roman period this position was purchased from the Roman officials. Therefore, there were several High Priests within the Sadducean family of Annas.

▣ "who call on Your name" This phrase has important theological implications. Luke uses it several times in Acts for

1. someone addressing Jesus (cf. 7:59)

2. someone who has accepted Jesus as Savior (cf. 9:14,21)

3. an OT quote from Amos 9:12, where it refers to someone upon whom YHWH's name is called (i.e., believers, cf. 15:17)

4. A way for someone to publicly affirm his faith in Jesus (cf. 22:16)

This phrase is also part of Paul's plea to Israel from Joel 2:32 in Rom. 10:9-13 (cf. II Tim. 2:22). Peter uses this same passage (Joel 2:28-32) in his Pentecost sermon and invited those present to "call upon the name of the Lord" from Joel 2:32.

The name stands for the person. By invoking the name sinners beseech Jesus to act on their behalf and include them in His family. See Special Topic at 2:22.

9:15 "Go" This is a present middle (deponent) imperative. Jesus authoritatively sends the reluctant Ananias to Saul.

▣ "for he is a chosen instrument of Mine" Oh, the greatness of the grace and election of God! Paul does not fit the evangelical model of voluntary, volitional conversion. He was dramatically drafted!

NASB, NKJV"before the Gentiles"
NRSV, NJB"to bring my name before Gentiles"
TEV"to make my name known to Gentiles"

What a startling statement for a Jew to be told (cf. Eph. 3:7)! Yet, this has always been God's plan (cf. Gen. 12:3; Exod. 19:5-6; Eph. 2:11-3:13, see Special Topic at 1:8). Israel was only an instrument to reach the world, made in the image of God (cf. Gen. 1:26-27), but fallen (cf. Gen. 3:15).

▣ "and kings" Paul spoke to governmental leaders, small and great, and finally to Caesar!

▣ "and the sons of Israel" Paul's regular missionary pattern was to preach first at the local synagogue (cf. Rom. 1:16) in every city. This allowed the Jews and the God-fearers who knew the OT a chance to respond first to the gospel. Then he would turn to the pagans.

9:16 "for I will show him how much he must suffer for My name's sake" Suffering is not the exception, but the norm for Christians in a fallen world (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17-18; II Cor. 4:7-12; 6:3-10; 11:24-33; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Peter 4:12-16).

There is a theological relationship between the sufferings of Christ and the sufferings of His followers in this fallen realm. The book of I Peter shows this parallel.

1. Jesus' suffering, 1:11; 2:21,23; 3:18; 4:1,13; 5:1

2. His followers', 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10

If the world rejected Him it will reject His (cf. John 7:7; 15:18-19; 17:14).

9:17 "and after laying his hands on him" There is no scriptural basis for the concept of "apostolic authority" in bestowing spiritual gifts. Ananias is an unknown lay believer in Damascus who becomes

1. God's spokesman and an agent in

2. Paul's being the filled with the Holy Spirit (cf. v. 17)

3. Paul's physical healing (cf. v. 18)

4. Paul's baptism (cf. v. 18)

 

▣ "Brother Saul" What a great example of obedience and love!

9:18 "there fell from his eyes something like scales" This is a technical medical term for the flaking of skin from a wound Luke uses to describe what happened to Paul's eyes in this moment of healing. The word scales is used of fish scales in the Septuagint (cf. Lev. 11:9,10,12; Deut. 14:9). The metaphorical extension can be seen in Num. 16:38, where it is used of flattened metal plates. In this context they were probably flakes of skin or crust which oozed from Paul's eyes.

▣ "was baptized" Ananias apparently also baptized Paul (cf. 8:36,38). NT baptism was an act of obedience to Jesus' example (cf. Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22) and command (cf. Matt. 28:19.) It marks a change of ownership and allegiance.

9:19a "he took food and was strengthened" Paul had been fasting and praying since the light knocked him to the ground (cf. v. 9). After a three day total fast (no food or water), he must have been very weak.

NASB (UPDATED) TEXT: 9:19b-22
 ^19bNow for several days he was with the disciples who were at Damascus, ²⁰and immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God." ²¹All those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?" ²²But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.

9:20 "he began to proclaim Jesus in the synagogues" This is an imperfect active indicative. It can mean (1) the beginning of an action or (2) repeated action. What irony! He came earlier with a letter from the High Priests in Jerusalem to the synagogues in Damascus to persecute the followers of Jesus and now he came to the same synagogues preaching Jesus as the Messiah (cf. v 21).

▣ "‘He is the Son of God'" This is the only use of the title "Son of God" in the book of Acts (except for the quote of Ps. 2:7 in Acts 13:33). Its OT background reflects its significance: (1) the nation of Israel (cf. Hos. 11:1); (2) the King of Israel (cf. II Sam. 7:14); and (3) the Messiah (cf. Matt. 2:15). Paul's strict monotheism (see Special Topic at 2:39) is being redefined!

SPECIAL TOPIC: THE SON OF GOD

9:21 This verse is in the form of a question which expects a "yes" answer.

▣ "destroyed" This is a rare and intense word meaning to ravage, lay waste to, or totally destroy. It is found only here and in Gal. 1:13,23 in the NT and in IV Macc. 4:23. Paul was a vicious persecutor!

9:22

NASB"Saul kept increasing in strength"
NKJV"Saul increased all the more in strength"
NRSV"Saul became increasingly more powerful"
TEV"Saul's preaching became even more powerful"
NJB"Saul's power increased steadily"

This is an imperfect passive indicative. It took some time for Saul's gifts and skills to develop. In context this refers to Paul's preaching and debating skills (cf. TEV).

▣ "confounding" This is an imperfect active indicative which denotes repeated action in past time. This is a compound term from "together" (sun) and "pour" (cheō). This word is only found in Acts.

1. 2:6, bewildered

2. 9:22, confounded

3. 19:32, confusion

4. 21:27, stir up

5. 21:31, confusion

The Jews could not explain Paul's conversion or his powerful preaching of Jesus as the promised OT Messiah. 

▣ "proving" This word means to conclude (cf. Acts 16:10; 19:33) and by extension, to prove. Paul's method was much like Stephen's. They both used OT passages and their fulfillment in the life of Jesus of Nazareth to prove that He was the Messiah promised in the OT.

▣ "the Christ" This is a way of referring to the Messiah (Anointed One, Promised Coming One, see Special Topic at 2:31). Many times in Acts the definite article precedes the noun (ex. 2:31,36; 3:18,20). Saul was asserting with power and conviction that Jesus of Nazareth, killed in Jerusalem, was indeed God's Son, the Messiah. If this was true, it changed everything for Jews (and Gentiles)! They had misunderstood and rejected Him. They had missed God's gift and remained in spiritual darkness and need.

NASB (UPDATED) TEXT: 9:23-25
 ²³When many days had elapsed, the Jews plotted together to do away with him, ²⁴but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; ²⁵but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.

9:23 "When many days had elapsed" We must take into account Paul's personal account found in Gal. 1:15-24, where he spent a long period of time in Arabia. In this context Arabia refers to the Nabataean kingdom (ruled by Aretas IV, who reigned from 9 b.c. to a.d. 40) just southeast of Damascus. The three-year period probably reflects somewhere close to eighteen months. Jews counted part of a day as the whole day (cf. Matt. 26:61; 27:40,63); this reckoning was also used of years.

▣ "the Jews plotted together to do away with him" The Jews apparently stirred up the civil authorities (cf. II Cor. 11:32-33). This must have been humiliating for Paul because he mentions this very event in his discussion of weakness in II Corinthians 11.

9:25 "through an opening in the wall" This must refer to a window in a private house whose back wall was part of the wall surrounding the city (cf. II Cor. 11:33; Josh 2:15; I Sam. 19:12).

NASB (UPDATED) TEXT: 9:26-30
 ²⁶When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. ²⁷But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. ²⁸And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. ²⁹And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death. ³⁰But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus.

9:26 "he came to Jerusalem" This was apparently eighteen to thirty-six months later (cf. Gal. 1:15-24). This verse shows the level of skepticism in which the Jerusalem believers held their former persecutor. Apparently Acts records several of Paul's visits to Jerusalem after his dramatic conversion.

1. 9:26, first visit

2. 11:30, relief visit

3. 12:25, after mission

4. 15:2, Jerusalem Council

5. 18:22, brief visit with the church

6. 21:17, visit with James and the elders and resulting Nazarite vow and arrest

 

9:27 "Barnabas" The popular meaning, though not etymological, was "son of encouragement." This was the great saint mentioned back in 4:36 who later became Paul's first missionary companion. See full note and Special Topic at 4:36.

▣ "brought him to the apostles" The only other account is Galatians 1:18.

▣ "and described to them" Barnabas knew and shared Saul's testimony. This opened the door to his acceptance (cf. v. 28).

9:28

NASB"moving about freely"
NKJV"coming in and going out"
NRSV"went in and out"
TEV"went all over"
NJB"to go around"

This is an OT idiom of everyday life or activity (cf. Num. 27:17; I Kgs. 3:7).

9:29 "he was talking and arguing with the Hellenistic Jews" This refers to the same group (synagogues of Greek-speaking Jews in Jerusalem) who killed Stephen; now they are planning to kill Saul, who was also a Jew from the diaspora. They must have thought Stephen had returned!

9:30 "when the brethren learned of it" From 22:17-21 we learn that Jesus appeared to Paul at this time to tell him to flee Jerusalem. Jesus appeared to Paul several times during his ministry to encourage and guide him (cf. 18:9-11; 22:17-21; and an angel of the Lord in 27:23).

▣ "Caesarea" This refers to the Roman seaport on the Mediterranean coast of Palestine. This was the official headquarters of the Roman government in Palestine.

▣ "Tarsus" Paul is going to drop out of sight now for several years in his home town. Tarsus was a free city. It was also the third largest center of learning in the ancient world, behind Alexandria and Athens. The universities in Tarsus emphasized philosophy, rhetoric, and law. Paul was obviously trained both in Greek rhetoric and philosophy as well as rabbinical Judaism.

NASB (UPDATED) TEXT: 9:31
 ³¹So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.

9:31 This is a summary verse which concludes the account of Paul's conversion and introduces the travels of Peter. Luke uses these summary verses often in Acts. See Introduction IV Purpose and Structure, A.

▣ "the church" See note and Special Topic at 5:11 and notice how the singular "church" refers to many individual congregations. The term "church" can denote a local church (ex. Col. 1:18,24; 4:15,16), all churches of an area (ex. Eph. 1:22; 3:10,21; 5:23,24,25,27,29,32), and all churches universally (ex. Matt. 16:18).

▣ Notice the items Luke chooses to mention.

1. peace in all churches

2. growing and increasing

3. comfort from the Spirit

What a change from the persecution of 8:1! There were still problems, but God had met every need!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was Paul so vehement in his persecution of the church?

2. Why are there three accounts of Paul's conversion in the book of Acts?

3. What is the significance of Paul being commissioned, laid-hands on, and baptized by Ananias?

4. What is the significance of Paul's use of Jesus as "The Son of God"?

5. Why does Luke not record Paul's three year excursion to Arabia?

 

CONTEXTUAL INSIGHTS TO 9:32-10:48

A. Although the book of Acts begins the transition from Peter to Paul, chapters 9:32-12:25 show the itinerant ministry of Peter.

 

B. This section deals with Peter at Lydda, 9:32-35; Joppa, 9:36-43, 10:9-23; Caesarea, 10:1-8, 23-48; and at Jerusalem, 11:1-18; 12:1-17.

 

C. This section is extremely important because it deals with the continuing struggle over the Gentile mission and Peter's part (as head of the Apostolic group) in that struggle. Luke deems the Cornelius account so important as to repeat it three times in this section.

 

 WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:32-35
 ³²Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda. ³³There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed. ³⁴Peter said to him, "Aeneas, Jesus Christ heals you; get up and make your bed." Immediately he got up. ³⁵And all who lived at Lydda and Sharon saw him, and they turned to the Lord.

9:32 "Peter was traveling" Apparently the Apostles were preaching throughout Palestine and in neighboring countries.

▣ "the saints" This term is used in the book of Acts to describe the church. See SPECIAL TOPIC: SAINTS at 9:13. The term "disciples" is gradually replaced by the term "saints." The term is related to the OT word "holy" and means, "set apart" for God's service. It is never used in the singular except one time in Phil. 4:21, which is a corporate context. This shows that to be a saint means to be "in community." See Special Topic at 9:13. All believers are called "saints" in the NT! It is our position in Christ that is being emphasized.

SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION

▣ "Lydda" The town of Lydda was located on the trade route from Babylon to Egypt. In the OT it was known as "Lod" (cf. I Chr. 8:12). It was about eleven miles inland from the Mediterranean Sea. This is the same area visited by Philip in chapter 8:40.

9:33 "a man named Aeneas" His Greek name means "praise." Whether he is a believer or unbeliever is uncertain, but apparently Peter is revisiting the established churches started by Philip.

▣ "who had been bedridden eight years, for he was paralyzed" This translation is the most common interpretation of this Greek phrase (NASB, NKJV, NRSV, TEV, NJB). However, the Greek phrase can mean "since eight years old" (cf. Newman and Nida, A Translator's Handbook on The Acts of the Apostles, p. 199).

9:34 "Jesus Christ heals you" There is no article here, which implies that these two terms had become a common designation. This is a literary form known as an aoristic present, which means "this instant the Messiah is healing you."

▣ "get up and make your bed" These are two aorist active imperatives showing intensity and urgency!

▣ "Immediately he got up" This shows the man's faith in response to Peter's message about Jesus.

9:35 "all who lived at Lydda" This is a good example of a hyperbolic use of the term "all" in the Bible (cf. Gen. 41:37; Deut. 2:25; Luke 2:1; Rom. 11:26).

▣ "Sharon" This refers to the northern coastal plain in Palestine. It is about thirty miles in length running from Joppa to Caesarea.

▣ "and they turned to the Lord" The word "turn to" may reflect the OT word for repentance (shub). It implies turning from sin and self (repentance) and turning to (faith) the Lord (cf. 11:21).

This little summary statement is included several times in this section, showing the great movement of the Spirit of God through Peter and later through Paul. This miraculous event opened the door for the proclamation of the gospel.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

NASB (UPDATED) TEXT: 9:36-43
 ³⁶Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did. ³⁷And it happened at that time that she fell sick and died; and when they had washed her body, they laid it in an upper room. ³⁸Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, "Do not delay in coming to us." ³⁹So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them. ⁴⁰But Peter sent them all out and knelt down and prayed, and turning to the body, he said, "Tabitha, arise." And she opened her eyes, and when she saw Peter, she sat up. ⁴¹And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive. ⁴²It became known all over Joppa, and many believed in the Lord. ⁴³And Peter stayed many days in Joppa with a tanner named Simon.

9:36 "Joppa" Today this town is known as Jaffa (Yafo). It was the ancient seaport for Jerusalem. Today it is part of the modern city of Tel Aviv-Yafo.

▣ "disciple" The term "disciple" is used quite often in this section of Acts. It literally means "learner," but is used in the sense of believer.

▣ "Tabitha. . .Dorcas" This lady's Aramaic name was Tabitha; her Greek name was Dorcas. Most Jews who had social or commercial contact with non-Jews had two names, an Aramaic one and a Greek one. Both of these names mean "gazelle," a symbol of grace and beauty (cf. Song of Songs 2:9, 17; 4:5; 7:3).

▣ "with deeds of kindness and charity" This refers to Jewish alms-giving. This was a Jewish concept of weekly donations that developed in the Synagogue for the care of the needy Jewish people in the community. It was considered spiritually important by the Jews of Jesus' day. The church followed this pattern (cf. Acts 6). See Special Topic at 3:2.

▣ "which she continually did" This is an imperfect active indicative. This speaks of habitual action in past time.

9:37 "they had washed her body, they laid it in an upper room" The washing of the body was typical of the Jewish preparation for burial. In Jerusalem a body had to be buried the same day one died, but outside of Jerusalem, burial could be delayed for three days. See Special Topic at 5:6.

9:38 "sent two men to him" These believers had heard of great miracles done by God through Peter and they believed that he could do something for this great Jewish Christian lady.

9:39 "and all the widows stood beside him" Apparently they were wearing the clothes that Dorcas had made for them of two different kinds: (1) the inner undergarments and (2) the outward cloaks.

9:40 "But Peter sent them all out" This is literally "threw them out." This is exactly what Jesus did in Mark 5:40. In fact, there are great similarities between the miracles performed in this section and the miracles performed in Jesus' lifetime. Jesus' ministry is the only model the Apostles had.

The question is, "Why did Peter want all of them to leave the room?" Jesus did this because He did not want to be known as a healer only and the gospel was not yet complete. But why did Peter do this? It seems that these miracles opened the door of faith, so it would seem he would want as many as possible to view it.

▣ "knelt down" The usual position for Jewish prayer was standing with the arms and eyes raised to heaven. However, in the Book of Acts, it is recorded several times that the disciples knelt down to pray. This apparently was for emphasis (cf. 7:60; 20:36; 21:5), as it was with Jesus in the Garden of Gethsemane (cf. Luke 22:41).

▣ "‘Tabitha, arise'" Apparently he was speaking Aramaic. Jesus and the Jews in Palestine of the first century all spoke Aramaic, not Hebrew. This is true even as far back as Ezra-Nehemiah (cf. Neh. 8:4-8).

9:41 "saints" See Special Topic: Saints at 9:13.

9:42 "and many believed in the Lord" This is another summary statement that shows the great results of Peter's miracles and preaching ministry. See Special Topics at 2:40 and 3:16.

9:43 "Peter stayed many days in Joppa with a tanner named Simon" Peter's Jewish legalism must have been breaking down already for him to stay with a ceremonially unclean tanner (had to deal with dead animal skins) such as Simon.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is the conversion of Paul recorded three times in Acts?

2. Why are the three accounts of Paul's conversion slightly different?

3. How much choice did Paul have in his conversion? Is his experience to be seen as normative?

4. Why did the Hellenistic Jews try to kill Paul?

5. If Peter and Paul used miracles to open the door for the gospel, why does God not use that method more today?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Peter and Cornelius	Cornelius Sends a Delegation	The Conversion of Cornelius	Peter and Cornelius	Peter Visits a Roman Centurion
10:1-8	10:1-8	10:1-8	10:1-3	10:1-2
				10:3-8
			10:4a
	Peter's Vision		10:4b-8
10:9-16	10:9-16	10:9-16	10:9-13	10:9-16
			10:14
	Summons to Caesarea		10:15-16
10:17-23a	10:17-23	10:17-23a	10:17-18	10:17-23a
			10:19-21
			10:22-23a
10:23b-33	Peter Meets Cornelius	10:23b-29	10:23b-29	10:23b-33
	10:24-33
		10:30-33	10:30-33
Peter Speaks in Cornelius' House	Preaching to Cornelius' Household		Peter's Speech	Peter's Address in the House of Cornelius
10:34-43	10:34-43	10:34-43	10:34-43	10:34-35
				10:36-43
Gentiles Receive the Holy Spirit	The Holy Spirit Falls on the Gentiles		The Gentiles Welcome the Holy Spirit	Baptism of the First Gentiles
10:44-48	10:44-48	10:44-48	10:44-48	10:44-48

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. The gospel is breaking out of its Jewish origins.

1. Cornelius – a Roman military God-fearer

2. the Ethiopian Eunuch – a Gentile God-fearer

 

B. The work of the Greek-speaking Jews (the seven of Acts 6) is having an influence.

 

C. The repeat of the Pentecostal experience shows God's acceptance of all people.

1. Samaritans (chapter 8)

2. Romans (chapter 10)

3. Ethiopian (chapter 8)

 

D. The theological stage is being set for the Jerusalem Council of chapter 15. A watershed of universal gospel availability has been reached!

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 10:1-8
 ¹Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, ²a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually. ³About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, "Cornelius!" ⁴And fixing his gaze on him and being much alarmed, he said, "What is it, Lord?" And he said to him, "Your prayers and alms have ascended as a memorial before God. ⁵Now dispatch some men to Joppa and send for a man named Simon, who is also called Peter; ⁶he is staying with a tanner named Simon, whose house is by the sea." ⁷When the angel who was speaking to him had left, he summoned two of his servants and a devout soldier of those who were his personal attendants, ⁸and after he had explained everything to them, he sent them to Joppa.

10:1 "there was a man at Caesarea" The conversion of Cornelius was a major event. However, it must be remembered that he was not the first social barrier the gospel had overcome.

1. The first was the Samaritans

2. then there was the Ethiopian Eunuch who also was possibly a God-fearer

3. then Cornelius, who was not only a Gentile, but a Roman army officer who was part of the military occupation of the Promised Land

The emphasis of this account is not so much on Cornelius' conversion because he was already a God-fearer, like the Ethiopian Eunuch, but the large number of relatives and friends, mentioned in vv. 1,24,27,44,48, who were also saved. Peter refers to this account at the Jerusalem Council in Acts 15:7-9 and sets the stage for the Gentile mission of the Church.

▣ "Cornelius" Footnote 1 in F. F. Bruce's Commentary on the Book of the Acts, p. 214, has "Cornelius was an especially common name in Rome ever since Publius Cornelius Sulla in 82 b.c. liberated 10,000 slaves who were enrolled in the gens Cornelia, to which he belonged." A gens was a clan or group of families who shared a common name and a belief in a common ancestor or hero (as here).

▣ "a centurion" Centurions are mentioned several times in the NT and always in a favorable light (cf. Matt. 8:5; Luke 7:2; 23:47; Acts 10:1; 22:5; 27:3; etc). Technically they were leaders of a hundred men; however, they were noncommissioned officers, something like our sergeant majors.

▣ "called the Italian cohort" Usually a Roman cohort is made up of 600 men. This particular one was made up of a thousand Roman volunteers who were stationed in Syria. We know from historical evidence that they were called an auxiliary cohort. Possibly they were archers. Roman troops had to be stationed in Palestine because of the rebelliousness of the Jews.

10:2 "a devout man" There is a threefold description of this man's devotion:

1. he revered God (see note at v. 22) with all his households

2. he was always liberal in his many deeds of charity to the people

3. he had the habit of praying to God (cf. v. 22; 13:16,26).

This man was religiously, emotionally, and socially linked to the synagogue, although he was not a full convert. To be a full convert one had to

1. be circumcised if a male

2. baptize himself in the presence of witnesses

3. if possible, offer a sacrifice in the Temple.

These requirements prevented many interested Gentiles from becoming full proselytes.

▣ "with all his household" This is the first mention of a family as a religious unit which we find often in the Book of Acts (cf. Acts 10:2; 11:14; 16:15, 31; 18:8). It shows the cultural context that the faith of the father was always the faith of the household and even of the extended family which would include servants.

▣ "many alms" This refers to almsgiving. To Jewish people this would show that Cornelius was an active part of the local synagogue and apparently a God-fearer. See Special Topic: Alms Giving at 3:2.

▣ "prayed to God continually" There are three present participles here, denoting continuing action which shows Cornelius' piety.

1. fearing, Present middle (deponent)

2. doing alms, present active

3. praying, present middle (deponent)

This man's devotion was daily and personal. He was doing the two things which rabbinical Judaism honored most—almsgiving and prayer.

10:3 "About the ninth hour" This refers to the time of the evening offering (i.e., 3 p.m., cf. Exod. 29:39, 41; Num. 28:3-31; I Kgs. 18:29-36; Ps. 55:17; 141:2; Dan. 6:10; Josephus Antiq. 11.4.1; Wars 1.1.1). This was a traditional time for prayer.

NASB, NRSV,
TEV"clearly saw"
NKJV"saw clearly"
NJB, NIV"distinctly saw"

In the Gospels the adverb phanerōs means to openly or publicly make an appearance (cf. Mark 1:45; John 7:10). This vision came in daylight hours and was very specific and distinct.

▣ "in a vision an angel of God" In some ways this conversion is like Saul's. This person was a devoutly religious man. God sends a supernatural agent to direct him to faith. Who could say "No"? These conversions are a sign of God's choice, not human free will. These people are responding to overwhelming evidence and experience of the reality of the gospel.

10:4 The angel's message contains two sacrificial terms: "ascended"and "memorial before God." Apparently God accepted this man's worship (i.e., prayers and almsgiving) even before he heard the gospel.

▣ "fixing his gaze on him" See note at 1:10.

▣ "‘What is it, Lord'" It is very difficult to know how to translate this term Lord. It can mean (1) "mister" or "sir" or (2) "Lord" in a theological sense of master/owner/sovereign. Another good NT passage which shows the ambiguity is John 4:1,11,15,19,49.

In Acts there is even an added possibility. Cornelius addresses the angel as Lord (cf. Rev. 7:14) and Peter addresses "the voice" (cf. 10:13,15) as Lord (cf. 10:14). Therefore, the term could refer to any supernatural, personal manifestation, with reference specifically to Jesus. In 8:26 and 29 an angel of the Lord is identified with the Spirit. This same fluidity and transference occurs between "the voice" and the Spirit in 10:13,14,15 and 19,20.

10:5 "Now dispatch some men to Joppa" This is an aorist middle (deponent) imperative. Notice the angel did not share the gospel, but sent for Peter. God uses human instruments (cf. Exod. 3:7-10). This man, though a devout, sincere religionist (like Saul), needed to hear and respond to the gospel of Jesus Christ.

10:7 "he summoned two of his servants and a devout soldier" This makes a party of three; however, in verse 19 only two of them are mentioned. Possibly the soldier was a guard and the two household servants spoke.

10:8 Cornelius involved his family and friends in his faith. This man lived out what he believed. A whole community would come to faith in Christ through him.

These three men must have walked through the night and wondered and discussed the angel's message and their master and friend's faith.

NASB (UPDATED) TEXT: 10:9-16
 ⁹On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. ¹⁰But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance; ¹¹and he saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, ¹²and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. ¹³A voice came to him, "Get up, Peter, kill and eat!" ¹⁴But Peter said, "By no means, Lord, for I have never eaten anything unholy and unclean." ¹⁵Again a voice came to him a second time, "What God has cleansed, no longer consider unholy." ¹⁶This happened three times, and immediately the object was taken up into the sky.

10:9 "about the sixth hour to pray" Although rabbinical Judaism had set aside 9:00 a.m. and 3:00 p.m. to pray (the times of the daily sacrifices in the Temple), the Pharisees had added noon as another appropriate time. Apparently Peter was acting in the traditions of the elders by praying at noon or maybe he was just taking a nap before lunch.

10:10 "he became hungry" The setting of Peter's vision is in the context of his hunger and his view of the Mediterranean Ocean from Simon's roof.

 The word for "hunger" is used only here in all of known Greek literature. Its exact connotation is impossible to know, but with the preposition pros added, it may mean "extreme hunger," but this is surprising in this context. This hapax legomenon (words used only once in the NT) must remain uncertain until more lexical information is discovered. It must remain uncertain as to why Luke chose to use this rare term, but the general sense of the context is obvious.

▣ "he fell into a trance" This is literally "out of himself" or "beside himself," often used of astonishment (cf. Mark 5:42; 16:8; Luke 5:26; and several texts in LXX). We get the English term "ecstasy" from this Greek word. In this verse and 11:5 and 22:17 it means a semiconscious mental state which allows God to speak to the subconscious. This is a different word from the one used in verse 3 to describe Cornelius' vision.

10:11

NASB"the sky opened"
NKJV, TEV"heaven opened"
NRSV"the heaven opened"
NJB"heaven thrown open"

This is a perfect passive participle, literally "the heavens having been and continued to be opened." In the OT heavens is plural. This opening of the atmosphere is an idiom for the spiritual, invisible dimension to break into physical reality (cf. Ezek. 1:1; Matt. 3:16; Mark 1:10; Luke 3:21; John 1:51; Acts 7:56; 10:11; Rev. 4:1; 19:11).

▣ "like a great sheet" This is the same term used for the sails on a ship.

10:12 "all kinds of four footed animals and crawling creatures of the earth and birds of the air" This is the same threefold division of animals found in Gen. 1 and 6:20. Apparently they were made up of clean and unclean animals according to the Jewish food laws of Lev. 11.

10:13 "A voice came to him" From the time of the closing of Malachi to the coming of the NT period there was no authoritative prophetic voice from God among the Jews. During this period when the Jews wanted to confirm something as being revealed from God they depended on something known as a bath kol. We see this in the NT in Matt. 3:17; 17:5, also in Acts 9:7, and here.

10:14 "By no means Lord for I have never eaten anything unholy or unclean" "By no means" is a strong Greek phrase used several times in the Septuagint to translate several Hebrew idioms. Peter was still struggling with his Jewish orthodoxy. He was basing his actions on Leviticus. 11. However, Jesus seems to have specifically dealt with this issue in Mark 7:14ff, especially verse 19. It is interesting to note that the Gospel of Mark is apparently the later recollections or sermons of the Apostle Peter from Rome.

10:15 "What God has cleansed, no longer consider unholy" This is a present active imperative with a negative particle, which usually implies stop an action already in progress. God clearly states the cessation of the Mosaic food laws (i.e., Leviticus 11). They are no longer appropriate for new covenant believers. Here they are used in an analogous way to show the acceptance of all humans!

10:16 "This happened three times" It is not uncommon in the Bible for important prayers, praises, or actions to be repeated three times.

1. Jesus' prayer in the Garden of Gethsemane (cf. Mark 14:36,39)

2. Jesus' discussion with Peter after the resurrection (cf. John 21:17)

3. Paul's "thorn in the flesh" prayer (cf. II Cor. 12:8)

It was a Semitic way of emphasis (cf. Isa. 6:3; Jer. 7:4). In this case it specifically shows Peter's reluctance to obey this heavenly voice!

A. T. Robertson, Word Pictures In the New Testament has an incisive word at this point.

"Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one's preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord" (p. 137).

 

NASB (UPDATED) TEXT: 10:17-23a
 ¹⁷Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon's house, appeared at the gate; ¹⁸and calling out, they were asking whether Simon, who was also called Peter, was staying there. ¹⁹While Peter was reflecting on the vision, the Spirit said to him, "Behold, three men are looking for you. ²⁰But get up, go downstairs and accompany them without misgivings, for I have sent them Myself." ²¹Peter went down to the men and said, "Behold, I am the one you are looking for; what is the reason for which you have come?" ²²They said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you." ²³So he invited them in and gave them lodging.

10:17 "Peter was greatly perplexed" This is an imperfect active indicative, which here denotes the beginning of an action in past time.

The term is used several times by Luke to show mental confusion (cf. Luke 9:7; Acts 2:12; 5:24; 10:17). Peter did not immediately understand the purpose of the vision.

▣ "the vision" The word used here to describe Peter's experience, horama, is the same as is used of Cornelius' vision in v. 3 (cf. v. 19).

10:19 "the Spirit said to him" The exact relationship between "the Spirit" (v. 19) speaking and "the angel" (vv. 3,22) speaking throughout this context is uncertain (cf. v. 20, "I have sent them Myself"). Apparently the angel spoke on the behalf of the Holy Spirit or the two are identified like an OT theophony (cf. Exod.3:2,4; Acts 8:26,29).

10:20 This verse is very emphatic.

1. get up, participle used as an imperative

2. go downstairs, aorist active imperative

3. accompany them, present middle (deponent) imperative

4. without misgiving, participle used as an imperative

5. I have sent them Myself, ego with perfect active indicative

There was no option for Peter but to go! This was a divine appointment. The Spirit was responsible for Cornelius' vision, Cornelius' sending the men, Peter's vision, and now Peter's responding to their request.

10:22 They faithfully relate what has happened.

NASB"a righteous"
NKJV"a just man"
NRSV, NJB"upright"
TEV"a good man"

This term must be used in the OT sense of "blameless." It does not refer to sinlessness (cf. Gen. 6:1; Job 1:1; Luke 1:6; 2:25) or to the imputed righteousness of Christ (cf. Rom. 4). This man lived up to all he understood about the will of God. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

NASB, NRSV,
NJB"God-fearing"
NKJV"one who fears God"
TEV"who worships God"

This phrase (or one like it) is used often to describe Cornelius (cf. 10:2,22,35). In Acts 13:16,26,43,50 it is used for those who are not racial Jews and not full proselytes, but those who regularly attended synagogues. They were called "God-fearers" (cf. 16:14; 17:4,17; 18:7).

10:23 "So he invited them in and gave them lodging" This is another example of Peter's continuing separation from his Jewish legalism. It is certain that the accompanying soldier was a Roman and yet Peter invited him in for dinner and fellowship. Notice how in v. 48 Peter will stay in a Roman house for a few days.

NASB (UPDATED) TEXT: 10:23b-29
 ^23bAnd on the next day he got up and went away with them, and some of the brethren from Joppa accompanied him. ²⁴On the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. ²⁵When Peter entered, Cornelius met him, and fell at his feet and worshiped him. ²⁶But Peter raised him up, saying, "Stand up; I too am just a man." ²⁷As he talked with him, he entered and found many people assembled. ²⁸And he said to them, "You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. ²⁹That is why I came without even raising any objection when I was sent for. So I ask for what reason you have sent for me."

10:24 "some of the brethren from Joppa accompanied him" Chapter 11:12 says there were six of them. Peter knew that this incident would cause problems among some of the Jewish followers of Jesus. Therefore, he took several witnesses with him (cf. 11:12).

▣ "Caesarea" Caesarea was the beautiful city by the sea. It was named in honor of the Roman Caesar. It was the Palestinian quarters for the Roman occupation force. The Romans had made it into a small harbor.

▣ "called together his relatives and close friends" Cornelius, expecting a speaker from God, had called all his close family, friends, servants, and possibly other soldiers. They may have all been waiting for hours and hours. What a spirit of anticipation and expectation must have filled this house! All of these would have been discussing the vision and its message.

This is what shocked the leaders of the Jewish segment of the church, that a large number of Gentiles, many of them not God-fearers, had been included in the filling of the Spirit and baptism (cf. v. 27).

10:25,27 "When Paul entered. . .he entered" There is an apparent discrepancy in the Greek text here. However, the first "entering" mentioned in v. 25 could be the city gate on the courtyard of the house, and the second "entering" in v. 27 could be Cornelius' house. Whichever is the case, again Peter is violating Jewish ceremonial ritualism by entering a Gentile home.

10:25 "fell at his feet and worshiped him" This is the regular idiom in the Septuagint and the Gospels for worship. But, in this context "give respect" may better catch the idea (cf. NJB). An angel had prepared Peter's coming; of course Cornelius would honor and respect this messenger (cf. Rev. 19:10; 22:8-9).

10:28 "You yourselves know how unlawful it is for a man who is a Jew to associate" Peter is quoting his rabbinical training or synagogue school; however, this is not found in the OT, but simply in rabbinical interpretations.

▣ "a foreigner" This term is another unique text found only here in the NT. Luke has chosen several very rare words in this chapter.

1. eusebēs, vv. 2,7, devout (cf. II Pet. 2:9)

2. prospeinos, v. 10, hungry

3. dienthumeomai, v. 19, reflecting

4. sunomileō, v. 27, talked

5. athemiton, v. 28, unlawful

6. allophulō, v. 28, foreigner

7. anantirrētos, v. 29, without even raising any objections (cf. Acts 19:36)

8. prosōpolēmpēs, v. 34, respecter of persons (similar to Rom. 2:11; Eph. 6:9; James 2:19)

9. katadunasteuō, v. 38, oppress (cf. James 2:6)

10. procheirotoneō, v. 41, elect before

It is uncertain whether Luke copied some of these early sermons and events in Acts from other sources or records verbal interviews with those who were present.

▣ "yet God has shown me that I should not call any man unholy or unclean" Peter got the message! The animals in the sheet represented all human beings made in the image of God (cf. Gen. 1:26-27). God's love for Cornelius and his family and friends showed Peter the worldwide scope of the gospel! This would confirm the witness of Stephen and the preaching of Philip.

NASB (UPDATED) TEXT: 10:30-33
 ³⁰Cornelius said, "Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, ³¹and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. ³²Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.' ³³So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by the Lord."

10:30 "in shining garments" Angels often appear in this form (cf. 1:10; Matt.28:3; Mark 16:5; John 20:12; Luke 24:4).

10:31 This is the third time in this chapter that Cornelius' piety has been affirmed (cf. vv. 4,22). Cornelius is not the surprise; it is his friends, servants, and family who also trust Christ. This is one of several examples in Acts of "household salvations."

Those of us who have grown up with western evangelical models of evangelism which emphasize individual volitional response are surprised by these kinds of corporate responses, but most of the world has a tribal, family, group orientation. God is able to work through many models to reach humans made in His image. There is no one model of evangelism!

10:33 These people were ready to hear! They realized they were in the midst of a divine moment with a God-sent messenger.

NASB (UPDATED) TEXT: 34-43
 ³⁴Opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality, ³⁵but in every nation the man who fears Him and does what is right is welcome to Him. ³⁶The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all)—³⁷you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. ³⁸You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. ³⁹We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross. ⁴⁰God raised Him up on the third day and granted that He become visible, ⁴¹not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. ⁴²And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. ⁴³Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins."

10:34 "that God is not one to show partiality" This is the beginning of Peter's sermon to Cornelius. It is a good example of the preaching of the early church to non-Jews. In the OT this judicial phrase characterized God (cf. Deut. 10:17; II Chr. 19:7) and is required of His people (cf. Deut. 1:17; 16:19). It is also a common characterization of God in the NT (cf. Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:24-25; I Pet. 1:17). In the OT this phrase literally meant "to lift the face." In Hebrew courts the defendants kept their heads bowed so that the judge would not recognize the person and thereby be biased.

God has no favorites (nations, races, or individuals)! If this is true then how does predestination work? Or how is Israel special? Be careful of modern systems of theology!

10:35 "in every nation the man who fears Him and does what is right is welcome to Him" This description does not refer to the concept of spiritual salvation, but apparently to the idea of almsgiving, prayer, and piety. See Special Topic at 3:2. This phrase must be theologically balanced with the mandate to receive the gospel (cf. John 1:12; 3:16; Rom. 10:9-13).

The major truth is that God accepts Gentiles without their becoming proselyte Jews. This set the theological stage for Acts 15, the Jerusalem Council.

10:36-39 The Jerome Biblical Commentary (vol. II, p. 188) makes a several good comments about these names.

1. they constitute Peter's summary of the gospel (i.e., Kerygma)

2. they have poor syntax, which shows that Luke accurately records his sources and does not invent them or edit them

 

10:36 "The word which He sent to the sons of Israel" This does not refer to the OT, but Jesus and the Apostles' preaching.

▣ "preaching peace through Jesus Christ" This may be an allusion to Isa. 52:7. The term "peace" is used in three ways in the NT:

1. peace between God and humanity (cf. Col. 1:20)

2. the subjective peace of the individual believer (cf. John 14:27; 16:33, Philippians 4)

3. peace between human groups who respond to Christ (cf. Eph. 2:14-3:6; Col. 3:16)

All human barriers are down in Christ (cf. Gal. 3:28; Col. 3:11) 

▣ "(He is Lord of all)" This is an editorial/authorial comment. Here is the universal element of the message and invitation of the gospel of Jesus Christ that still sounded so radical in the mouth of an orthodox Jew (cf. Acts 2:36; Matt. 28:18; Rom. 10:12; Eph. 1:20-22; Col. 2:10; I Pet. 3:22). He is Lord of all races and all things (i.e., cosmic Lordship)!

10:37,39 "you yourselves know the things which took place" Peter is using the same form as his Pentecost sermon (cf. 2:22,33). They had heard about Jesus and what happened to Him in Jerusalem.

One wonders how these people would have had all this information. Is Peter using hyperbole? Were these somehow involved in some of the events in Jerusalem? Were some of these household servants Jewish? The text is too brief and we just do not know.

Some have used this sermon to assert:

1. Luke wrote all the sermons in Acts (but Luke is a good Koine writer and vv. 36-38 are not good, acceptable Greek).

2. Luke was true to his sources and quoted them accurately without correcting their poor grammar.

3. This phrase is meant to be understood by later readers of Acts (cf. The Jerome Commentary, vol. II, p. 189).

 

10:37 "after the baptism which John proclaimed" Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need repentance or forgiveness, for He was sinless (cf. II Cor. 5:21; Heb. 4:15; 7:26; I Pet. 2:22; I John 3:5). The theories have been:

1. it was an example for believers to follow

2. it was His identification with believers' need

3. it was His ordination and equipping for ministry

4. it was a symbol of His redemptive task

5. it was His approval of the ministry and message of John the Baptist

6. it was a prophetic foreshadowing of His death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).

The baptism by John was seen as the beginning of Jesus' Spirit-filled, public ministry. All three Synoptic Gospels record this inaugural event. Mark begins his Gospel (Peter's eyewitness account) with this event. This was seen by the early church as the special start of the new age of the Spirit as it relates to the public ministry of Jesus.

10:38 "Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power" Notice the things Peter affirms about Jesus.

1. God anointed Him (anoint is the Hebrew root word of Messiah)

2. with the Holy Spirit (the new age is the age of the Spirit)

3. with power (effective ministry)

a. doing good

b. healing all oppressed by the devil (power of evil and Satan)

4. God was with Him (He spoke and acted on behalf of YHWH, cf. John 3:2; 9:33; 10:38; 14:10-11)

Apparently this refers to Jesus' baptism (cf. F. F. Bruce, Answers to Questions, pp. 171-172).

Robert B. Girdlestone, Synonyms of the Old Testament, makes the interesting statement:

"The verb χρίειν is used five times in the N.T. In four of these passages it refers to the anointing of Christ by His father, namely: Luke 4. 18, which is quoted from Isa. 61. 1; Heb. 1. 9, quoted from Ps. 45. 7; Acts 4. 27, where it is used with special reference to the quotation from the second Psalm, which immediately precedes it; and Acts 10. 38, where we are told God anointed Jesus with the Spirit" (p. 183).

See Special Topic: Kerygma at 2:14.

▣ "healing all who were oppressed by the devil" See special Topics at 5:3 and 5:16.

10:39 "They also put Him to death by hanging Him on a cross" "They" refers to the Jewish leadership, the mob, and the Roman authorities. See note at 2:23. This concept of hanging upon a tree is mentioned in 5:30 and reflects Deut. 21:23 (which originally referred to impaling on a stake after death to humiliate someone, but the rabbis of Jesus' day interpreted it as Roman crucifixion), whereby Jesus bore the curse of the OT law (cf. Isa. 53) for us (cf. Gal. 3:13).

10:40 "God raised him" It is theologically interesting that Isa.53:4-6,10 asserts that it was YHWH's will and purpose that Jesus suffer and die (cf. Gen. 3:15). YHWH used the agency of

1. Satan

2. evil Jewish leadership

3. manipulated Roman leadership

4. an angry Jewish mob

Evil is in the will of God! He uses it to accomplish His ultimate purpose for humanity made in His image/likeness. Wow! What a theology of sovereignty! He allows death, then brings resurrection life to Jesus and to all!

The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:

1. Spirit (Rom. 8:11)

2. Jesus (John 2:19-22; 10:17-18)

3. Father (Acts 2:24,32; 3:15,25; 4:10; 5:30; 10:40; 13:30,33,34,37; 27:31; Rom. 6:4,9)

This was confirmation of the truth of Jesus' life, death, and teachings about God. This was a major aspect of the Kerygma (i.e., sermons in Acts, see Special Topic at 2:14).

▣ "on the third day" Because of I Cor. 15:4, some relate this to Ps. 16:10 or Hosea 6:2, but more probably Jonah 1:17 because of Matt. 12:40.

10:40-41 "granted that He become visible, not to all the people" Jesus appeared to several select groups (cf. John 14:19, 24; 15:27; 16:16, 22; I Cor. 15:5-9).

10:41 "who ate and drank with Him after He rose from the dead" Although Jesus' resurrection body did not need physical nourishment, He ate and drank to show His special witnesses He was real and to express His fellowship with them (cf. Luke 24:35, 41-43; John 21:9-13).

10:42 "He ordered us to preach to the people" The pronoun refers to Jesus (cf. Matt. 28:18-20; Luke 24:47-48; John 15:27). This witness was to begin in Jerusalem but reach to all the world (cf 1:8).

▣ "Judge of the living and the dead" Christ is the Father's agent in judgment (cf. Dan. 7:13-14; John 5:22,27; Acts 17:31; II Cor. 5:10; II Tim. 4:1; I Pet. 4:5) as He was the Father's agent in creation (cf. John 1:3; Col. 1:16; Heb. 1:2). Jesus did not come to judge, but to save (cf. John 3:17-19).

The phrase "living and dead" refers to eschatological judgment, the Second Coming. Some believers will be alive (cf. I Thess. 4:13-18).

SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE ( שׁפט) IN ISAIAH

10:43 "Of Him all the prophets bear witness" Jesus showed the two disciples on the road to Emmaus (only recorded in Luke 24:13-35) where and how the OT referred to Himself. These showed the disciples in the upper room and this information became the standard approach of witnessing to Jews (cf. 3:18). Jesus opened the disciples' minds (cf. Luke 24:45).

▣ "through His name" (cf. Joel 2:32 and Luke 24:47)

▣ "everyone who believes in Him receives forgiveness of sins" This is the gospel message:

1. everyone

2. through His name

3. who believes in Him

4. receives forgiveness of sin (cf. Luke 24:46-47)

It is Jesus-focused, not performance focused (i.e., the new covenant of Jer. 31:31-34, cf. Ezek. 36:22-38). All that needs to be done for everyone, anyone, to be saved has been done! God has chosen to work with fallen humanity through covenant. He initiates it and sets the agenda, but He has also demanded that humans respond by repentance, faith, obedience, and perseverance. Humans must receive God's gift in Christ (cf. John 1:12; 3:16; Rom. 10:9-13). It is not an automatic transfer.

Frank Stagg, New Testament Theology, has an interesting comment about forgiveness and its assumed relationship to repentance.

"Forgiveness calls for a new awareness of sin and a turning from it. The assurance is given that forgiveness and cleansing will certainly follow upon the confession of sins (I John 1:9), but no promise is given where confession does not obtain. In the home of Cornelius, Peter related forgiveness to faith, declaring that to this one (Jesus) all the prophets bear witness: ‘that through his name everyone who trusts him shall receive forgiveness of sins' (Acts 10:43). In this trust, with its repentance and confession, one both ‘owns and disowns' his sin. This does not mean that repentance wins forgiveness; even repentance does not make one worthy of forgiveness. As another has put it, the sinner must accept his rejection and accept his acceptance, although he knows himself to be unacceptable. The sinner is not forgivable until he is willing to accept God's no in order to hear his yes" (p. 94).

For "believes in Him" see Special Topic at 3:16.

NASB (UPDATED) TEXT: 10:44-48
 ⁴⁴While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. ⁴⁵All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. ⁴⁶For they were hearing them speaking with tongues and exalting God. Then Peter answered, ⁴⁷"Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" ⁴⁸And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.

10:44 Notice that Peter had not yet finished his sermon when the Spirit fell (cf. 8:16-17; 10:44; 11:15).

▣ "upon all those who were listening to the message" The real theological tension was not Cornelius. He had been fully accepted by the local synagogue. It was all the friends! They had no apparent previous contact, even with Judaism, and now God had fully accepted them. This acceptance was demonstrated and confirmed by the same manifestation of spiritual power and presence shown at Pentecost.

Also notice that the order of events changes. The Spirit comes before water baptism, not in conjunction with it (cf. 2:38) or after it (cf. 8:17). Luke records what happened, not what "should have happened." Be careful of trying to turn one of these gospel encounters recorded in Acts into "the" gospel encounter!

10:45 The same supernatural manifestation of the Spirit (cf. v. 46) that occurred at Pentecost, occurred again involving Romans! This special sign was not for Cornelius and his friends only, but primarily for the circumcised believers (cf. v. 47). It showed in a powerful, undisputable fashion that God had accepted Gentiles (cf. 11:17), even Romans!

Luke is setting the literary stage for Acts 15, the Jerusalem Council. Both Peter and Paul had been convinced along with the Hellenistic believing Jews that God fully accepted Gentiles through Christ.

▣ "the gift of the Holy Spirit" The ministry of the Spirit can be seen clearly in John 16:8-14. In one sense, conviction of sin is a gift from the Spirit. Salvation itself is a gift of the Spirit. The indwelling presence is a gift of the Spirit. This is the new age of the Spirit (cf. 2:38; 8:20; 11:17). Nothing permanent and effective happens without the presence and power of the Spirit.

▣ "had been poured out" This is a perfect passive indicative. Pouring was part of the OT sacrificial system. It was predicted of the Spirit in Joel 2:28 and quoted by Peter in his Pentecostal sermon (cf. 2:17,33). The Spirit has been fully and permanently given to believers by God.

10:47 This is a rhetorical question which expects a "no" answer. This question was to gain the consensus of the Jewish believers who accompanied Peter from Joppa. See SPECIAL TOPIC: BAPTISM at 2:38.

10:48 "he ordered them to be baptized in the name of Jesus Christ" Notice that baptism was immediate. Also, notice that it was done in Jesus' name as in 2:38 and 19:5. The baptismal formula in Acts was "in the name of Jesus," while in Matt. 28:19 it was in the name of the Triune God. The formula is not the key, but the heart of the candidate!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is the salvation of Cornelius so significant?

2. How is Cornelius' salvation experience like Paul's?

3. What theological significance did the sheet full of animals and Peter's comments have in relation to Cornelius?

4. Why was Cornelius' friends' conversion such a problem?

5. Outline Peter's sermon and compare it with other salvation events in Acts. They are all different, yet the same.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Peter's Report to the Church at Jerusalem	Peter Defends God's Grace	Peter's Defense	Peter's Report to the Church at Jerusalem	Jerusalem: Peter Justifies His Conduct
11:1-18	11:1-18	11:1-18	11:1-4	11:1-10
			11:5-17
				11:11-14
				11:15-17
			11:18	11:18
The Church at Antioch	Barnabas and Saul at Antioch	Mission to the Greeks in Antioch	The Church at Antioch	Foundation of the Church of Antioch
11:19-26	11:19-26	11:19-26	11:19-26	11:19-21
				11:22-24
				11:25-26
	Relief to Judea	Famine Relief Sent to Jerusalem		Barnabas and Saul Sent as Deputies of Jerusalem
11:27-30	11:27-30	11:27-30	11:27-30	11:27-30

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 11:1-18
 ¹Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God. ²And when Peter came up to Jerusalem, those who were circumcised took issue with him, ³saying, "You went to uncircumcised men and ate with them." ⁴But Peter began speaking and proceeded to explain to them in orderly sequence, saying, ⁵"I was in the city of Joppa praying; and in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, ⁶and when I had fixed my gaze on it and was observing it I saw the four-footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air. ⁷I also heard a voice saying to me, ‘Get up, Peter; kill and eat.' ⁸But I said, ‘By no means, Lord, for nothing unholy or unclean has ever entered my mouth.' ⁹But a voice from heaven answered a second time, ‘What God has cleansed, no longer consider unholy.' ¹⁰This happened three times, and everything was drawn back up into the sky. ¹¹And behold, at that moment three men appeared at the house in which we were staying, having been sent to me from Caesarea. ¹²The Spirit told me to go with them without misgivings. These six brethren also went with me and we entered the man's house. ¹³And he reported to us how he had seen the angel standing in his house, and saying, ‘Send to Joppa and have Simon, who is also called Peter, brought here; ¹⁴and he will speak words to you by which you will be saved, you and all your household.' ¹⁵And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. ¹⁶And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.' ¹⁷Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God's way?" ¹⁸When they heard this, they quieted down and glorified God, saying, "Well then, God has granted to the Gentiles also the repentance that leads to life."

11:1 This verse implies that the church in Jerusalem's leadership was surprised at this turn of events. They were shocked and not fully supportive! They had not understood the Great Commission (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) to include pagans. This same phrase occurs in 8:14 at Samaritan's receiving the gospel.

▣ "brethren" This is an early title for believers which emphasizes our corporate family identify (cf. 1:15; 6:3; 9:30; 10:23; 11:1,12, 29; 12:17; 14:2; 15:1,3,22,23,32-33,40; 16:2,40; 17:6,10,14; 18:18,27; 21:7, 17; 22:5; 28:14-15). To be a Christian is to be a part of a family (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).

▣ "throughout Judea" This shows the geographical limitations of the church up to the time. Even after many years the church had not moved beyond its cultural boundaries. Jesus' command in 1:8 had not been obeyed! It is "almost" parallel to Genesis 10-11.

▣ "Gentiles also had received the word of God" This is aorist middle (deponent) indicative. It shows the necessity of a personal reception of the gospel message (cf. John 1:12; 3:16; Rom. 10:9-13 Eph. 2:8-9).

The phrase "the word of God" is parallel to "the gospel." The OT universal promises/prophecies are being fulfilled. See the Special Topic at 1:8.

11:2 "When Peter came up to Jerusalem" Apparently the problem with the Gentile mission which continues in chapter 15 was a recurring problem for the Jerusalem leadership of the early church. Many of the converts to Christianity were still very nationalistic (cf. 15:5; 21:18-26).

NASB"those who were circumcised"
NKJV"those of the circumcision"
NRSV, NJB"the circumcised believers"
TEV"those who were in favor of circumcising Gentiles"
Williams"the champions of circumcision"

This phrase is used in several different senses:

1. in 10:45 to describe Peter's six Jewish companions

2. here, it refers to a group of believers in the church at Jerusalem (cf. 11:18 or 15:5)

3. in Galatians it refers to believers from the Jerusalem church (cf. 2:12) as well as Jewish unbelievers (cf. 1:7; 2:4; 5:10,12)

There is no question about the sincerity of these believers, nor the logic of their position. However, the radical nature of the gospel had opened the door to all people totally unconnected to the Mosaic Law (i.e., Rom. 3:21-31) This is a message (grace, not performance, brings salvation) many modern believers need to hear and heed!

NASB"took issue"
NKJV"contended"
NRSV, TEV"criticized"
NJB"protested"

This is an imperfect middle indicative. This grammatical form can denote repeated action in past time or the beginning of an action. Notice these believing traditionalists took issue with Peter, not with the gospel. They did not see that this was a gospel issue.

11:3 "You went to uncircumcised men and ate with them" Obviously Peter is not the unchallenged leader. Grammatically this verse can be a statement or a question (NRSV).

This issue of table fellowship was very important to Jewish people. This may be the very issue behind the food laws of Leviticus 11. Jews were not to share any social event with Canaanites. Eating in the Ancient Near East was a kind of covenant of fellowship.

Jesus had been accused of a similar breach of tradition in Matt. 9:11; 11:19; Luke 5:30; 15:2.

Peter struggled with this issue in his ministry (cf. Gal. 2:12). This was such a sensitive issue for these first believers. It is so hard to rethink traditions, culture, and personal preferences, but the gospel demands that we do (cf. I Cor. 12:13; Gal. 3:23-29; Col. 3:11). The Jew vs. Gentile model of the OT has been totally replaced with the believer vs. unbeliever model!

11:4-18 Peter recounts his experience at Simon's and Cornelius' houses (Acts 10) for the Jewish leaders at Jerusalem. This repetition (cf. the Jerusalem Council in chapter 15) is Luke's way of showing how important this issue (world evangelization) was for the life of the church. This was a theological watershed moment!

11:4

NASB"in orderly sequence"
NKJV"in order from the beginning"
NRSV"step by step"
TEV"a complete account"
NJB"the details point by point"

The word kathexēs is used in the NT only by Luke (cf. Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). It has the connotation of explaining something in a logical, temporal, or sequential order. This fits Luke's research method (cf. Luke 1:1-4), personality, and professional training (physician).

11:6 "fixed my gaze on it" See note at 1:10.

11:12

NASB"without misgivings"
NKJV"doubting nothing"
NRSV"not to make a distinction"
TEV"without hesitation"
NJB"have no hesitation"

There are several Greek manuscript variants connected to the tense of this participle (present middle from 10:20 or aorist middle in MSS P⁷⁴, אi², B). It is even omitted in the Greek manuscripts P⁴⁵, D, and some Old Latin and one Syrian version. Scribes tended to make parallels agree. As with most of the textual variants in the NT, these do not affect the meaning of the phrase. The UBS⁴ put the aorist middle participle in the text but gives it a "C" rating (difficulty in deciding).

11:14 "will be saved" Cornelius' piety and generosity did not make him a Christian! He and his family and friends are saved by faith in Christ!

11:15 This verse is theologically crucial in seeing the purpose of the repeated Pentecostal experience in Acts. God used the inaugurating experience in Jerusalem to show His acceptance of other racial, geographical, and cultural groups (cf. v. 17). The experience was not only for Cornelius, but for

1. Peter

2. the accompanying Jewish believers

3. the church in Jerusalem

 

11:16 "I remembered the word of the Lord" This is an allusion to Jesus' words in Acts 1:5. This shows the pattern of the early Apostles' approach to theology:

1. quote Jesus

2. use Jesus' example

3. quote the OT (cf. Matt. 3:11; Acts 1:5)

Peter is establishing that the Lord Himself foresaw this development (i.e., sign).

11:17 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.

▣ "God gave to them the same gift" This, like v. 15, refers to the Pentecost experience (cf. 2:1-4; 8:15; 10:46; 15:8). Salvation, like the Spirit, is also a gift from God (cf. Rom. 3:24; 5:15-17: 6:23; Eph. 2:8).

▣ "after believing in the Lord" It must be received (cf. 11:1; John 1:12; Eph. 2:8-9). Notice how v. 17 asserts both the sovereignty of God and the mandated human response. There are several prepositions in the NT used to describe faith in Jesus:

1. epi = on (here)

2. eis = into

3. en = in

4. hoti = statement about Jesus

5. Dative case without preposition

This variety seems to imply that there was no specific grammatical form connected to "believe" (pisteuō). Usually the personal, volitional aspect is emphasized (except for hoti, which means the content of the gospel or doctrines). Jesus is a person to be welcomed! See Special Topics at 2:40 and 3:16.

11:18 "they quieted down and glorified God" Peter's testimony not only stopped the negative atmosphere, but it engendered praise! Most of these early leaders and believers were teachable and flexible. They were willing to adjust their theology and follow God's lead.

▣ "God has granted to the Gentiles also the repentance that leads to life" There are several passages in the NT that imply that the sovereign God is the source of repentance as well as grace (cf. Acts 5:31, 8:22; II Tim. 2:25).

The theological issue related to this phrase is, "how is the sovereignty of God related to salvation versus the demanded response of humans?" Are faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) human responses or gifts from God? There are texts which strongly imply that they are a gift from God (cf. Acts 5:31; 11:18; Rom. 2:4; and II Tim. 2:25). Since I believe that all Scripture is inspired (cf. II Tim. 3:16) then one must compare all texts related to any theological issue and not succumb to a proof-text or denominational method. It is obvious that the one true God is in control of all things! Acts emphasizes this over and over. However, He has chosen to relate to His highest creation by means of covenant. God always takes the initiative and sets the agenda, but mankind must respond and continue to respond. It is never an either/or question. It is always a both/and relationship. See Special Topic: Covenant at 2:47. For "repentance" see Special Topic at 2:38.

Michael Magill, NT TransLine (p. 435, #24) has a good summary statement of what the early believing Jews in Jerusalem thought would happen.

"The Jewish believers knew the message was for the world. But that salvation was to come to the Gentiles apart from Judaism, with all the implications that this has, was a new thought for them. They were assuming salvation would be proclaimed to the world as part of and through a true, spiritual Judaism; that Judaism would reign and all people would become Jews as part of finding life in Christ; that Israel's culture would gloriously become world culture."

 

NASB (UPDATED) TEXT: 11:19-26
 ¹⁹So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone. ²⁰But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. ²¹And the hand of the Lord was with them, and a large number who believed turned to the Lord. ²²The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. ²³Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; ²⁴for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. ²⁵And he left for Tarsus to look for Saul; ²⁶and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch.

11:19-30 These verses seem to be a historical flashback and a theological summary. They connect to 8:4.

11:19 "those who were scattered because of the persecution" We have several early examples of these persecutions in Acts (cf. 5:17ff; 6:8-15; 8:1-3; 9:1-2). Stephen's understanding of the radical implication of the gospel forced all the Jewish believers in Palestine to reassess their faith and the purpose of the gospel.

▣ "Antioch" Antioch was the third largest city of the Roman Empire after Rome and Alexandria. It was the capital of Syria and it had a large Jewish population. It was well known for its university life and its sexual immorality. It was also famous worldwide for its chariot racing. It will become a major center of Christianity!

▣ "speaking the word to no one except to Jews alone" This shows that the early church was not certain whether preaching to the Gentiles was appropriate. The conservatives would quote the words of Jesus in Matt. 10:5, while the visionaries would quote Matt. 28:18-20 or Acts 1:8. This theological issue will resurface in Acts 15.

11:20 "men of Cyprus and Cyrene" These are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach the universal implications of the Christian gospel in Jerusalem. Barnabas was also from this geographical area.

▣ "to Greeks" This word (Hellēn) normally refers to Gentiles (cf. 14:1; 16:1,3; 18:4; 19:10,17; 20:21; 21:28). However, in 17:4 it refers to Gentiles who were connected to the synagogues (God-fearers), but not members (i.e., proselytes).

The question is, "Who is Luke referring to as being preached to."

1. Greek-speaking Jews as in 6:1 and 9:29 (Hellēnists)

2. Gentiles related to the synagogue (Hellēn)

3. full Gentiles (cf. TEV, NJB)?

With all the commotion this caused, possibly the term refers to those who spoke Greek; some might be Jews of the Diaspora, and others full Gentiles.

▣ "preaching the Lord Jesus" This is a present middle participle of the verb from which we get the English term "evangel" and evangelism." Their message was not about OT laws and procedures, but about Jesus of Nazareth as the Messiah (see Special Topic at 2:31)!

11:21 "the hand of the Lord was with them and a large number who believed turned to the Lord" This is another summary statement of the great movement of God through evangelistic preaching. Finally Acts 1:8 was being fulfilled (cf. v. 24b).

This is an OT idiom for the acknowledgment of YHWH's presence and power for the accomplishing of His purpose in human activity (cf. II Sam. 3:12).

It is interesting to note that the term "Lord" (Kurios) is used in the first of this verse to refer to YHWH (cf. LXX Exod. 3:14; II Sam. 3:12; Isa. 59:1, see Special Topic at 1:6). However, in the latter part of the verse it is used to refer to Jesus Christ. This transference of titles is a common literary technique of the NT authors to assert the deity of Jesus. Notice where Paul quotes Ot texts referring to YHWH and applies them to Jesus (i.e., Rom. 10:13; I Cor. 2:16; Phil. 2:10-11).

The "hand of the Lord" is an OT anthropomorphic idiom (see special Topic at 2:33). YHWH is an eternal spirit present through time and creation. He does not have a physical body. However, the only vocabulary humans have to speak of anything personal is physical, human terms. We must remember the limits of fallen, temporal, earth-bound human language. It speaks of the spiritual realm in metaphors, analogies, and negations. It expresses truth, but in non-exhaustive ways. God is far greater than our ability to know and express. He communicates truly to us, but not exhaustively. We can trust the Bible as God's self-revelation, but we must realize God is greater still! Human language both reveals and limits!

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

11:22 "Barnabas" Barnabas is a major figure in the book of Acts (cf. 4:36-37; 9:27). His name is used in the sense of encourager, which is obvious in v. 23. The church in Jerusalem was still uncomfortable about Gentile inclusion! See Special Topic at 4:36.

11:23 It is interesting to notice that when Barnabas saw the active presence of God's grace through the Spirit, he encouraged all of them to remain in faith (cf. 14:22). This clearly shows the need for diligence on the part of God's people for purposeful perseverance (see Special Topic at 14:22). The Jews and the church were very concerned about the immoral cultural context of paganism. The gospel was not only a free gift of salvation, but a call to godliness (cf. Matt. 5:48; Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 4:1; I Thess. 3:13; 4:3; I Pet. 1:15). God wants a people who reflect His character to a lost world. The goal of Christianity is not only heaven when we die, but Christlikeness now so that others may come to faith in Christ!

11:24 "he was a good man, and full of the Holy Spirit and of faith" This description is very similar to the Greek-speaking Jewish believers (the seven) of Acts 6:3, 5. The early church was full of men like this! Oh that it may be true of our day, our culture, our church!

11:25 "And he left for Tarsus to look for Saul" This verb in the Egyptian Koine papyri (but not the LXX) implies that Saul was not easy to find. Only Luke uses this term in the NT (cf. Luke 2:44,45; Acts 11:25).These silent years are apparently referred to in Gal. 1:21. The exact time frame is uncertain, but it was approximately ten years.

11:26 "church" See Special Topic at 5:11.

▣ "he brought him to Antioch. . .the disciples were first called Christians in Antioch&uuot; At first "Christian" was a derogatory reference to believers coined by pagans. Surprisingly this is a rare term in the NT. The word's formation (ending ianos) follows the pattern of the formation of a term for those who support and follow; Herod (and his family) are called "Herodians" (cf. Mark 3:6; 12:13; Matt. 22:16). Its use in this Hellenistic environment shows how the title for Messiah (Hebrew) translated Christ in Greek has become a name for Jesus' followers (Christians).

In this Hellenistic setting, it is possible that the term was given by governmental officials to differentiate Jews from believers.

NASB (UPDATED) TEXT: 11:27-30
 ²⁷Now at this time some prophets came down from Jerusalem to Antioch. ²⁸One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius. ²⁹And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. ³⁰And this they did, sending it in charge of Barnabas and Saul to the elders.

11:27 "prophets" Prophets are mentioned several times in the NT (cf. 13:1; 15:32; 21:10; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10). It is not always certain whether their function is primarily foretelling, as here, or forth-telling, as in I Corinthians 14 and Acts 2:17 (cf. 13:6; 15:32; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10).

In the OT prophets are seen as the spokesmen of God, explaining His revelation; however, NT prophets are not the mediators of God's revelation. This is reserved to NT authors, most of whom were Apostles or those related to an Apostle (Mark, Luke) . The NT gift of prophecy must be limited. Inspired revelation has ceased (cf. Jude 3 and 20).

SPECIAL TOPIC: NEW TESTAMENT PROPHECY

11:28 "great famine all over the world. . .Claudius" This geographical phrase refers to the Roman Empire (cf. 17:6, 31; 19:27; 24:5). Claudius reigned from a.d. 41-54. He followed Caligula and preceded Nero. There were several severe famines during his reign (cf. Suetonius, Life of Caludius 18:2). The worst famine for Palestine was sometime between a.d. 44-48, according to Josephus, Antiq. 20.5.2.

11:29 "in the proportion that any of the disciples had means, each of them determined to send a contribution" This is one of the major strategies of the Gentile churches, to promote fellowship with their sister church in Jerusalem. This would set a pattern in Paul's churches (cf. 24:17; Rom. 15:2-28; I Cor. 16:1-4; II Cor. 8-9; Gal. 2:10).

11:30 "sending it. . .to the elders" This is the first mention of church "elders" (cf. 14:23; 15:2,4, 6, 22,23; 16:4; 20:17; 21:18). The term "elders" is synonymous with the terms "overseers," "bishops," and "pastors" (cf. Acts 20:17,28 and Titus 1:5,7). The term elder (presbuteros) has an OT tribal background, while overseer (episkopos) has a Greek city-state governmental background. Apparently this refers to a specific group of leaders in the Jerusalem church (cf. 15:2,6,22,23). The more Jewish portions of the NT, like James and Hebrews, still use the Jewish understanding of older, local leaders, but not necessarily pastors.

▣ "of Barnabas and Saul" There is much discussion as to whether the visit to Jerusalem mentioned in Gal. 2:2,10 is referring to this visit or to the Jerusalem Council which is mentioned in Acts 15. We know so little of Paul's early life and ministry.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was Gentiles receiving Christ such a theological problem?

2. Is repentance a gift of God (v. 18) or a covenant requirement (Mark 1:15; Acts 3:16,19; 20:21)?

3. Why did Barnabas go and seek for Saul (Paul)?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
James Killed and Peter Imprisoned	Herod's Violence to the Church	Herod Agrippa's Persecution	More Persecution	Peter's Arrest and Miraculous Deliverance
12:1-5	12:1-5	12:1-5	12:1-5	12:1-5
Peter Delivered from Prison	Peter Freed from Prison		Peter is Set Free from Prison
12:6-17	12:6-19	12:6-11	12:6-10	12:6-11
			12:11
		12:12-17	12:12-15	12:12-17
			12:16-17
12:18-19		12:18-19	12:18-19a	12:18-19
			12:19b
The Death of Herod	Herod's Violent Death	Death of Herod Agrippa	The Death of Herod	The Death of the Persecutor
12:20-23	12:20-24	12:20-23	12:20	12:20-23
			12:21-23
	Barnabas and Saul Appointed	Barnabas and Saul in Cyprus (12:24-13:12)		Barnabas and Saul Return to Antioch
12:24-25		12:24-25	12:24	12:24
	12:25-13:3		12:25	12:25

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

The lineage of Herod the Great (for more information consult the index of Flavius Josephus in Antiquities of the Jews).

 

I. Herod the Great

A. King of Judea (37-4 b.c.)

B. Matt. 2:1-19; Luke 1:5

II. His Sons

A. Herod Philip (son of Marianne of Simon)

1. Husband of Herodias

2. Tetrarch of Iturea (4 b.c. - a.d. 34)

3. Matt. 14:3; Mark 6:17

B. Herod Philip (son of Cleopatra)

1. Tetrarch of area north and west of the Sea of Galilee (4 b.c. - a.d. 34)

2. Luke 3:1

C. Herod Antipas

1. Tetrarch of Galilee and Perea (4 b.c.- a.d. 39)

2. Executed John the Baptist

3. Matt. 14:1-12; Mark 6:14,29; Luke 3:19; 9:7-9; 13:31; 23:6-12,15; Acts 4:27; 13:1

D. Archelaus, Herod the Ethnarch

1. Ruler of Judea, Samaria and Idumea (4 b.c. - a.d. 6)

2. Matt. 2:22

E. Aristobulus (son of Mariamne)

1. his only son was Herod Agrippa I

2. Ruled all of Palestine (a.d. 41-44)

3. Killed James and had Peter imprisoned

4. Acts 12:1-24; 23:35

(a) his son was Herod Agrippa II, Tetrarch of northern territory (a.d. 50-70)

(b) his daughter was Bernice

(1) consort of her brother

(2) Acts 25:13-26:32

(c) his daughter was Drusilla

(1) wife of Felix

(2) Acts 24:24

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:1-5
 ¹Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. ²And he had James the brother of John put to death with a sword. ³When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. ⁴When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. ⁵So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.

12:1 "Herod" This refers to Herod Agrippa I. He reigned over different areas of Palestine from a.d. 37-44. He was raised in Rome and became friends with Gaius, who followed Emperor Tiberius and who later became the Emperor Caligula. The Jews readily accepted Herod as a leader because his grandmother (Mariamne) was a Hasmonean/Maccabean (i.e., Jewish patriot) princess. He was a strict follower of Judaism (but possibly for political reasons). For a full discussion of this Herod, see Josephus' Antiq. 19.7.3; 19.8.2.

▣ "church" See Special Topic at 5:11.

▣ "in order to mistreat them" Herod did this to gain support and approval from the Jewish leadership (cf. vv. 3,11). Roman leaders did the same thing (cf. 24:27; 25:9).

Luke uses this term several times (cf. 7:6,19; 12:1; 14:2; 18:10). It was a common term in the Septuagint for ill-treatment. Luke's vocabulary is greatly influenced by the Septuagint.

12:2 "James, the brother of John, put to death with a sword" This refers to the Apostle James, who was the brother of John (cf. Luke 5:10; 6:14; 8:51; 9:28,54). He was a member of the inner circle of disciples (cf. Matt. 17:1; 26:37; Mark 5:37; 9:2; 14:33; Luke 9:28). Why James should die and Peter be spared is a mystery of God. Beheading with a sword was the normal method of capital punishment for Roman citizens, but it apparently was odious to Jews.

It is interesting that at this time the early church did not sense the need to replace James as they had Judas (cf. 1:15-20). The reasons are unclear, but possibly it was Judas' treachery, not death, that caused the replacement (cf. 1:15-26).

Some may assert that Paul calling James, the half brother of Jesus and leader of the Jerusalem church, an apostle (cf. Gal. 1:19) constitutes a replacement. The question relates to the official position of the original Twelve versus the ongoing gift of apostleship (cf. Eph. 4:11).

Reading James D. G. Dunn, Unity and Diversity in the New Testament has caused me to think about the possible different authority structure in the first century church.

1. the Jerusalem Apostles

2. the inner circle (Peter, James, John) of the Apostles

3. James the Lord's half-brother, who led the Jerusalem church

4. the Seven (Acts 6) who were leaders of the Greek-speaking Jews

5. later Paul and Barnabas and their sending to the church in Antioch of Syria

To this could be added the sects related to Christianity, Judaizers, Gnostics, Ebionites. Each of these also had their own leadership. The unity that Luke often refers to among Christians was difficult to maintain. The preaching of Jesus and the Scriptures were ambiguous enough to allow multiple interpretations. This is the reason that the "rule of faith" developed in the first centuries. There had to be a standard to evaluate a group's theology. The dynamic Spirit-led emphasis of the NT turned into the organized structure of the eastern and western church centers. Orthodoxy is a significant issue for those generations removed from the Founder and eyewitnesses.

12:3 "arrest Peter" This is Peter's third arrest (cf. 4:3; 5:18). Christians are not spared from persecution.

▣ "during the days of Unleavened Bread" This refers to the Passover Feast (cf. v. 4), combined with the Feast of Unleavened Bread, which lasted eight days (cf. Exod. 12:18; 23:15; Luke 22:1). Both celebrated Israel's deliverance from Egyptian bondage. It was celebrated on Nissan 14-21, which would be our March or April, depending on the Jewish lunar calendar.

12:4 "four squads of soldiers" This would mean four squads of soldiers four times a day, or sixteen men. The number shows Herod's concern over Peter's possible escape (cf. 5:19).

12:5 "prayer for him was being made fervently by the church to God" The church is praying (cf. v. 12), but will be surprised when God answers! "Fervently" is a very intense adverb (cf. Luke 22:44). It is used only three times in the NT (cf. I Pet. 1:22).

SPECIAL TOPIC: INTERCESSORY PRAYER

NASB (UPDATED) TEXT: 12:6-17
 ⁶On the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison. ⁷And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And his chains fell off his hands. ⁸And the angel said to him, "Gird yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me." ⁹And he went out and continued to follow, and he did not know that what was being done by the angel was real, but thought he was seeing a vision. ¹⁰When they had passed the first and second guard, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him. ¹¹When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting." ¹²And when he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying. ¹³When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. ¹⁴When she recognized Peter's voice, because of her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate. ¹⁵They said to her, "You are out of your mind!" But she kept insisting that it was so. They kept saying, "It is his angel." ¹⁶ But Peter continued knocking; and when they had opened the door, they saw him and were amazed. ¹⁷But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place.

12:6 "On the very night" Luke's writings are characterized by time indicators (cf. vv. 3,4,5,6,7,8,10,18). But be careful of interpreting this as western, sequential, chronological history. Luke has a theological evangelistic purpose.

▣ "between two soldiers" This verse shows the impossibility of Peter's escape. It is almost as if they expected an attempt to release him (cf. 5:19).

12:7 "an angel of the Lord suddenly appeared" It is unusual that the supernatural interventions of the angel of the Lord (cf. 5:19; 7:30,35,38,53; 8:26; 10:3,7,22) and the Holy Spirit (cf. 8:29,39; 10:19) are interchanged throughout the book of Acts. Apparently the Spirit speaks intuitively, but the angel is an outward physical manifestation. It is interesting to see the combination of the natural and the supernatural in this account (similar to the plagues of the Exodus).

▣ "Get up quickly" This is an aorist active imperative which denotes urgency. Why is the angel in a hurry? Is he not in control of events?

12:8 "Gird yourself and put on your sandals" These are both aorist middle imperatives.

▣ "Wrap your cloak around you and follow me" This is an aorist middle imperative followed by a present active imperative. The angel was really in a hurry to perform this task! This was one nervous angel!

12:9 Peter was uncertain whether this was a vision, dream, or reality (cf. v. 11-12; 10:17,19; 11:5).

12:11 "When Peter came to himself" Luke uses a similar phrase in describing the Prodigal Son (cf. Luke 15:17). Suddenly the reality of the experience and its implications dawned on him (cf. v. 12).

12:12 "the house of Mary" Mary was a very common name. There are several Marys mentioned in the Gospels.

1. the mother of Jesus (cf. Luke 1:27)

2. Mary of Magdala, a disciple from Galilee (cf. Luke 8:2; 24:10)

3. mother of James and John (cf. Luke 24:10)

4. sister of Martha and Lazarus (cf. Luke 10:39,42)

5. wife of Cleophas (cf. John 19:25)

6. mother of John Mark (here)

 

▣ "the mother of John" This refers to John Mark's mother. The early church met in this family's house in Jerusalem (cf. Acts 12:12). It was also the site of the Lord's three post resurrection appearances and the coming of the Spirit at Pentecost.

John Mark accompanied Paul and his cousin Barnabas (cf. Col. 4:10) on the first missionary journey (cf. Acts 12:25-13:13). For some reason he deserted the team and returned home (cf. Acts 15:38). Barnabas wanted to include him on the second missionary journey, but Paul refused (cf. Acts 15:36-41). This resulted in Paul and Barnabas separating. Barnabas took John Mark to Cyprus (cf. Acts 15:39). Later, while Paul was in prison, he mentions John Mark in a positive way (cf. Col. 4:10) and still later in Paul's second imprisonment at Rome, just before his death, he mentions John Mark again (cf. II Tim. 4:11).

Apparently John Mark became part of Peter's missionary team (cf. I Pet. 5:13). Eusebius' Eccl. His. 3.39.12 gives us an interesting account of John Mark's relation to Peter.

"In his own book Papias gives us accounts of the Lord's sayings obtained from Aristion or learnt direct from the presbyter John. Having brought these to the attention of scholars, I must now follow up the statements already quoted from him with a piece of information which he sets out regarding Mark, the writer of the gospel:

This, too, the presbyter used to say. ‘Mark, who had been Peter's interpreter, wrote down carefully, but not in order, all that he remembered of the Lord's sayings and doings. For he had not heard the Lord or been one of His followers, but later, as I said, one of Peter's. Peter used to adapt his teaching to the occasion, without making a systematic arrangement of the Lord's sayings, so that Mark was quite justified in writing down some things just as he remembered them. For he had one purpose only—to leave out nothing that he had heard, and to make no misstatement about it'" (p. 152).

In this quote Papias refers to "John the elder." Irenaeus says "and these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp." This implies Papias heard it from John the Apostle.

▣ "many were gathered together and were praying" The grammatical forms of these words reveal that the church had gathered and intended to remain in prayer (perfect passive participle followed by a present middle [deponent] participle).

12:13 "door of the gate" This was a small door on the street. There was a larger door upstairs.

▣ "Rhoda" Her name means "rose." It is uncertain whether she worked for the homeowners or was a member of the prayer meeting.

12:15 "You are out of your mind" The church was praying for God to act, but they were extremely surprised (cf. v. 16) when He did.

▣ "They kept saying" There are two imperfect active indicatives in this context, which implies that Rhoda's affirmation and that of those in the prayer meeting in the upper room's response happened more than once.

▣ "It is his angel" Angels play a prominent role in Luke's writings. Apparently the Jews believed that one's guardian angel could take their physical shape (for a good discussion of Jewish sources and beliefs about guardian angels, see Encyclopaedia Judaica, vol. 2, p. 963). There is no scriptural basis for this belief. This development of angeology may have come from the concept of fravashi in Zoroastrianism. Much of rabbinical angelology can be traced to this Persian influence. There is some scriptural evidence for guardian angels for new believers (cf. Matt. 18:10). Angels are servants of the redeemed (cf. Heb. 1:14).

12:17 "motioning to them with his hand to be silent" This is obviously an eyewitness detail (cf. 13:16). Luke records this gesture several times (cf. 13:16; 19:33; 21:40).

▣ "Report these things to James and the brethren" This shows that James, the half-brother of Jesus, was already the leader of the Jerusalem church (cf. 15:13-21).

SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS

▣ "went to another place" No one knows where Peter went, but apparently he did not go to Rome as some supposed because he is present at the Jerusalem Council recorded in Acts 15.

Even though God supernaturally delivered Peter, this did not imply that he could be reckless or expect this miraculous intervention every time. Remember James had been killed! Peter also sends word to the church to expect more physical persecution because of his deliverance.

NASB (UPDATED) TEXT: 12:18-19
 ¹⁸Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter. ¹⁹When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there.

12:18 "there was no small disturbance" It is interesting that Luke states things in the negative, often by understatement (cf. 12:18; 15:2; 19:11,23,24; 20:12; 26:19,26; 27:30; 28:2, see footnote #8, p. 134, of G. B. Caird, The Language and Imagery of the Bible). This literary feature is unknown in Hebrew literature, but is used often in Greek literature. Luke was a highly educated Greek!

12:19 "he examined the guards and ordered that they be led away to execution" This is the implication of the text (cf. NKJV, NRSV, TEV), but it is not stated explicitly (cf. NJB). Some translations use italics to identify words that are not in the Greek text. If a guard lost his prisoner, he had to bear the prisoner's punishment (cf. 16:27; 27:42, Code of Justinian 9.4.4).

NASB (UPDATED) TEXT: 12:20-23
 ²⁰Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country. ²¹On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and began delivering an address to them. ²²The people kept crying out, "The voice of a god and not of a man!" ²³And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died.

12:20 "Now he was very angry with the people of Tyre and Sidon" Herod was very angry and continued to be so (periphrastic imperfect). The particular historic incident and person are not known in history, but the region of Tyre and Sidon depended on the agricultural produce from the area of Galilee (cf. I Kgs. 5:11; Ezra 3:7; and possibly Ezek. 27:17).

12:21 "On an appointed day Herod, having put on his royal apparel" This occurred in a.d. 44. For a more complete account of this event see Josephus' Antiq. 19.8.2 (translated by William Whiston, Kregal).

"At which festival, a great multitude was gotten together of the principal persons, and such as were of dignity through his province. On the second day of which shows he put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theatre early in the morning; at which time the silver of his garment being illuminated by the fresh reflection of the sun's rays upon it, shone out after a surprising manner, and was so resplendent as to spread a horror over those that looked intently upon him: and presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god: and they added,—‘Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.' Upon this the king did neither rebuke them, nor reject their impious flattery. But, as he presently afterwards looked up, he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him; and fell into the deepest sorrow. A severe pain also arose in his belly, and began in a most violent manner. He therefore looked upon his friends, and said,—‘I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death'" (p. 412).

Herod's temper and the physical condition which accompanied it are also described in gruesome detail in Antiq. 17:6:5.

The Jerome Biblical Commentary (vol. 2, p. 191) informs us that these gruesome details of a person's death was ancient writer's way of showing what happens to those who offend God.

1. Antiochus IV Epiphanes – II Macc. 9:5-18

2. Herod the Great – Josephus, Antiq. 17.6.5

 

12:23 "the angel of the Lord" This refers to the Death Angel (cf. Exod. 12:23; II Sam. 24:16; II Kgs. 19:35). Death is in the hands of God, not Satan. This is an example of temporal judgment.

NASB (UPDATED) TEXT: 12:24
 ²⁴But the word of the Lord continued to grow and to be multiplied.

12:24 This is a characteristic Lukan summary statement (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).

NASB (UPDATED) TEXT: 12:25
 ²⁵And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark.

12:25 This begins the account of Paul's missionary journeys. There is a textual variant in this verse relating to whether they returned "to" Jerusalem (cf. eis, MSS א and B) or "from" Jerusalem (cf. apo, MS D or ek, MSS P⁷⁴, A). Chapter 13 begins with Barnabas and Saul in Antioch ("from Jerusalem to Antioch," cf. MS E and Old Latin, Syrian, and Coptic versions).

▣ "Mark" See note at "Persons Mentioned," Acts 16 Introduction.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did God spare Peter and not James?

2. Was the assembled church surprised when their prayers were answered? Explain the implication.

3. Do believers need angels if they have the indwelling Holy Spirit?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Barnabas and Saul Commissioned	Barnabas and Saul Appointed	Barnabas and Saul in Cyprus	Barnabas and Saul are Chosen and Sent	The Mission Sent Out
	(12:25-13:3)	(12:23-13:12)
13:1-3		13:1-3	13:1-2	13:13
			13:3
The Apostles Preach in Cyprus	Preaching in Cyprus		In Cyprus	Cyprus: The Magician Elymas
13:4-12	13:4-12	13:4-12	13:4-5	13:4-5
			13:6-11a	13:6-12
			13:11b-12
Paul and Barnabas at Antioch of Pisidia	At Antioch of Pisidia	Journey to Antioch of Pisidia and Iconium	In Antioch in Pisidia	They Arrive at Antioch in Pisidia
13:13-16a	13:13-41	13:13-16a	13:13-16a	13:13-16a
13:16b-25		14:16b-25	13:16b-20a	13:16b-25
			13:20b-25
13:26-41		13:26-41	13:26-41	13:26-31
				13:32-37
				13:38-39
	Blessing and Conflict at Antioch			13:40-41
13:42-43	13:42-52	13:42-43	13:42-43	13:42-43
				Paul and Barnabas Preach to the Gentiles
13:44-52		13:44-47	13:44-47	13:44-47
		13:48-52	13:48	13:48-49
			13:49-52
				13:50-52

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This is an account of Paul and Barnabas' first missionary journey. The rest of Acts will be given over to Paul's ministry.

 

B. It would be very helpful to turn to the map in the back of your Bible or atlas and follow the geographical locations mentioned in chapters 13 and 14.

 

C. There is an obvious transition in chapters 13 and 14 from the leadership of Barnabas to the leadership of Paul.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 13:1-3
 ¹Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. ²While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them." ³Then, when they had fasted and prayed and laid their hands on them, they sent them away.

13:1 "Antioch" See note at 11:19.

▣ "the church" See Special Topic at 5:11.

▣ "prophets and teachers" These two gifts of the Spirit are listed in I Cor. 12:28 and Eph. 4:11. The grammatical construction is such that it is uncertain whether the five men listed were both prophets and teachers or if the first three are prophets and the last two are teachers.

The problem with this term is, "How is the NT gift of prophecy related to OT prophets?" In the OT prophets are writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration has ceased; there is no further inspired Scripture. New Testament prophets' primary task is proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs. See Special Topic at 11:27.

The gift of teacher is mentioned in Acts 13:1 in combination with prophecy, but in Eph. 4:11 it is linked with pastors. In II Tim. 1:11 Paul says he is a preacher, apostle, and a teacher. Here it seems to stand independently, as it does in Rom. 12:7. It is also discussed separately in James 3:1ff. This implies that these leadership gifts can be combined in different ways in different believers to meet the need of the church in that day or area. Each of these gifted leaders (cf. Eph. 4:11) proclaimed the gospel, but in different ways (ordering, preaching, instructing).

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: ILLUMINATION

▣ "Simeon who was called Niger" The term niger is Latin for dark or black. Some commentators try to relate this Simon to Mark 15:21.

▣ "Lucius of Cyrene" Possibly this is one of the Hellenistic Jews that preached to the Gentiles in Antioch (cf. 11:20). He is probably not the Lucius mentioned in Rom. 16:21.

▣ "Manaen who had been brought up with Herod the tetrarch" Manaen is a Greek form of the Hebrew Manahem, which means "comforter." This man was either a foster brother (Greek literature) of Herod Antipas (see Introduction to chapter 12) or he grew up with him (Koine papyri). Luke probably got much of his information about Herod Antipas (the Tetrarch) from conversations with this man.

13:2

NASB"ministering"
NKJV"ministered"
NRSV"worshiping"
TEV"serving"
NJB"offering worship"

This is the Greek term leitourgia (a compound from "public" and "work") from which we get the English term liturgy. Originally it referred to someone who did public service at their own expense. In this context it implies a period of seeking God's will during a worship service. The verb could refer to the entire church or just the five men listed.

▣ "had fasted" In the OT there is only one fast day a year, the Day of Atonement, Leviticus 16. However, during the first century, rabbinical Judaism had developed two fasts a week. Although fasting is not required of believers, many times it is helpful in discerning God's will (cf. 14:23).

SPECIAL TOPIC: FASTING

▣ "the Holy spirit said" This is another biblical evidence for the personality of the Holy Spirit (see Special Topic at 1:2). Whether it was audible or intuitive is uncertain (cf. 8:29; 10:19; 11:12; 20:23; 21:11). It is obvious that this was a very specific message (cf. 16:6-7), probably given through one of the prophets.

▣ "Set apart" This is an aorist active imperative. The term aphorizō has the same connotation as "holy" (hagiazō). It implies set apart and equipped for an assigned divine task (cf. Rom. 1:1; Gal. 1:15).

▣ After "set apart" in the Greek text is the particle dē, which denotes intensity (cf. Luke 2:15; I Cor. 6:20). It gives an earnestness to the Spirit's call. There is a parallel in Paul's statement of 15:36.

▣ "the work to which I have called them" This is a perfect middle (deponent) indicative. It is the Spirit who calls and equips for ministry tasks (cf. I Cor. 12:7,11).

13:3 The verse has three aorist participles describing the spiritual preparations to send out the first missionaries from the church at Antioch.

1. fasted

2. prayed

3. laid hands on them

This seems to be the united actions of the whole congregation, not just the other prophets and teachers. The whole church should be involved in Great Commission activities!

▣ "laid their hands on them" This particular verse is one of the ambiguous texts on which our modern practice of ordination is based. However, it is inappropriate as a biblical foundation for our modern denominational practices. There are many physical examples of "laying on of hands" in the Bible.

1. in the OT for the purpose of

a. sacrificial identification (cf. Lev. 1:4; 3:2; 4:4; 16:21)

b. a blessing (cf. Gen. 48:13ff; Matt. 19:13,15)

c. the commissioning of a successor (cf. Num. 27:23; Deut. 34:9)

2. In the NT the background is equally as varied

a. for healing (cf. Luke 4:40; 13:13; Acts 9:17; 28:8)

b. dedication or commissioning to a task (cf. Acts 6:6; 13:3)

c. connected with receiving the Holy Spirit or spiritual gifts (cf. Acts 8:17; 19:6; I Tim. 4:14; II Tim. 1:6)

d. a reference to the basic teachings of Judaism or the church (cf. Heb. 6:2)

This laying on of hands was not an inaugurating experience. These men were already called, gifted, functioning leaders. It is not a new ministry they are called to, but an expansion of what they were already doing.

Ordination tends to encourage a distinction among believers. It gives credence to the clergy-laity dichotomy. The Greek word cleros (to inherit by lot) and laos (Greek word for people), when used in the NT, always refers to the entire group of believers. All believers are called, gifted, full time ministers of the gospel (cf. Eph. 4:11-12). There is no biblical evidence for separating believers into hierarchal groups. All believers are gifted for ministry to the body of Christ (cf. I Cor. 12:7, 11).

NASB (UPDATED) TEXT: 13:4-12
 ⁴So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. ⁵When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper. ⁶When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, ⁷who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. ⁸But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. ⁹But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, ¹⁰and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? ¹¹"Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time." And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. ¹²Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.

13:4 "being sent out by the Holy Spirit" This context does not assert the authority of the local church, but the authority of the Spirit. He is that part of the Trinity (see Special Topic at 2:32) emphasized in Acts. The "new Messianic age" was known as "the age of the Spirit." He calls, gifts, directs, convicts, and empowers (cf. John 14:16-17,26; 15:26; 16:7-15). No permanent or effective ministry can occur without His presence and blessing.

▣ "Seleucia" This was the port city of Antioch of Syria. It was about fifteen miles southwest. Its name goes back to Alexander the Great's general (Seleucid), who ruled this area after Alexander's death.

▣ "Cyprus" This was Barnabas' home (cf. 4:36) where there was a large Jewish population. In the OT it is known as Kittim. This was not the first Christian witness on this island (cf. 11:19-20).

13:5 "Salamis" This was the port city on the east coast of the island of Cyprus. It was the commercial center of the island.

▣ "they began to proclaim the word of God in the synagogue" The reason for this is obvious.

1. these Jews already knew the OT

2. Jews were the chosen people (cf. Gen. 12:1-3) and had the first opportunity to respond (cf. 3:26; 13:46; 17:2; 18:4,19; 19:8; Rom. 1:16)

3. in the synagogue services were Gentiles who [a] had already been attracted to the one true God and [b] knew the OT

This became Paul's regular missionary method wherever there was a synagogue.

▣ "John" This refers to John Mark in whose home the disciples met (cf. Acts 12:12). He is also the traditional writer of the Gospel of Mark, which seems to record the eyewitness testimony of the Apostle Peter. He is also the cause of the great argument between Paul and Barnabas which split the missionary team (cf. 15:36-41). However, later on Paul mentions John Mark in a positive way (cf. Col. 4:10; II Tim. 4:11 and Philemon v. 24). See fuller note at Introduction to chapter 16.

13:6 "when they had gone through the whole island" This probably means that they stopped and preached in every synagogue on the island.

▣ "Paphos" This refers to new Paphos, in contradistinction from the older Phoenician city seven miles away. Both of these cities are named after the Phoenician goddess Paphian. This was the god of love also known as Aphrodite, Astarte, Venus, etc. This city was the official political capital of Cyprus.

▣ "Bar-Jesus" This man was a Jewish false prophet. His name means "son of Joshua." We learn from v. 8 that he went by the designation Elymas the magician. This term magician reflects the Greek equivalent of an Aramaic root that means "sorcerer" (cf. v. 10). See Special Topic at 8:9.

13:7 "the proconsul, Sergius Paulus" There has been much discussion about the historicity of Luke's accounts. Here is a good example of the accuracy of Luke the historian. He calls this man "a proconsul," which meant Cyprus was a Roman Senatorial province. We learn this occurred in a.d. 22 by decree from Augustus. We also learn from a Latin inscription at Soloi that Sergius Paulus began his proconsulship in a.d. 53. The more information archaeology discovers from the Mediterranean world of the first century, the more Luke's historical accuracy is corroborated.

▣ "a man of intelligence" This term is used with a wide variety of connotations. In this context it implies he was able to rule effectively. Also characterizing him in this way shows that the gospel not only impacted the poor and uneducated, but also the wealthy and educated (cf. Manaen 13:1). It is also possible that one of Luke's intents of writing Acts was to show that the gospel did not threaten Roman rule.

13:8 "Elymas" It seems that this Greek name is a transliteration of

1. an Arabic term for a wise man (a sage, a diviner, one who can foresee and control the future by manipulating the unseen powers/forces of the unseen realm, AB, vol. 2, p. 487)

2. an Aramaic word for one who interprets dreams

 

▣ "magician" This is related to the term "magi," which meant Chaldean-Median wise men, like Daniel (cf. Dan. 2:2; 4:9; Matt. 2:1). However, by Paul's day, it was used of itinerant magicians and wandering quacks in the Greco-Roman world. See Special Topic at 8:9.

▣ "the faith" This term is used in three specific ways in the NT:

1. personal trusting in Jesus Christ as a Savior

2. faithful, godly living

3. theological content of the gospel (i.e., doctrine, cf. Jude 3, 20)

The same ambiguity is seen in Acts 6:7. Here it seems to refer to #3 because of the article and the context. See Special Topics at 3:16 and 6:5.

13:9 "Paul" This is the first use of his Roman cognomen in the book of Acts. Paul is from a Greek term that means "little." Some think it refers to Paul's physical size, others to his own personal evaluation of himself as "the least of the apostles" because he persecuted the church. It was probably the second name given to him by his parents at birth.

▣ "Paul, filled with the Holy Spirit" The power of the Spirit that guided the early church is described by the term "the filling" (cf. 2:4; 4:8,31; 6:3; 7:55; 9:17; 13:9,52). The ongoing, daily filling of the Spirit is the normal state of all believers (cf. Eph. 5:18). In Acts it is usually associated with a boldness to proclaim the gospel.

▣ "fixed his gaze" See fuller note at 1:10.

13:10 Paul characterizes this Jewish false prophet by several terms.

1. "full by deceit," meaning to entrap with a bait (this is the only use of this term in Luke's writings)

2. "full of all fraud," this is from the Greek word that means to do something lightly or frivolously, but it came to have an evil connotation (cf. 18:14). This term is found only in Acts (cf. 13:10; 18:14).

3. "son of the devil," this is a Semitic idiom (cf. 3:25; 4:36) for one characterized by the actions of the devil (cf. Matt. 13:38; John 8:38,41,44, see Special Topics at 5:3)

4. "enemy of all righteousness," This term is used several times in Luke's writings involving OT quotes (cf. Luke 1:71,74; 20:43; Acts 2:35). All that is like God, this man was against. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

5. Paul uses the inclusive term "all" three times to show this man's complete volitional wickedness

 

▣ "to make crooked the straight ways of the Lord" This question expects a "yes" answer. The word "right" or "straight" in the NT reflects the OT concept of righteousness, which meant a standard or measuring reed. The NT terms "crooked" or "perverted" reflect the OT terms for sin, which were a deviation from the standard, which is God Himself. This man made everything crooked (i.e., the opposite of righteousness). See Special Topic at 3:14.

13:11 "the hand of the Lord" This is a Semitic anthropomorphic phrase referring to the power and presence of YHWH (cf. Luke 1:66; Acts 11:21). In the OT it often refers to God's judgment (cf. Exod. 9:3; I Sam. 5:6; Job 19:21; 23:2; Ps. 32:4; 38:2; 39:10), as it does here.

▣ "you will be blind" These powerful descriptive terms of evil and rebellion by which Paul characterizes this man and the form of his temporary divine punishment may reflect Paul's own previous life. He looks back now and sees himself in this Jewish false teacher and his manipulation (cf. 9:8).

Blindness is often used in a parabolic sense of a lack of spiritual receptivity (cf. John 9; Acts 9; also note Deut. 28:28-29).

13:12 "believed when he saw what happened" This is the same Greek word (pisteuō, the noun can be translated as believe, faith, or trust) used throughout the NT for genuine belief. This governor responded to the gospel message. One man's eyes were closed (literally); one man's eyes were opened (metaphorically). This is the mystery of belief and unbelief (cf. John 9). See Special Topics: Faith (noun, verb, and adjective) at 3:16 and OT Faith at 6:5.

NASB (UPDATED) TEXT: 13:13-16a
 ¹³Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem. ¹⁴But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. ¹⁵After the reading of the Law and the Prophets the synagogue officials sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it." ¹⁶Paul stood up, and motioning with his hand said,

13:13 "Paul and his companions" Obviously the leadership has changed. From now on in the book of Acts Paul's name will be listed first.

▣ "Perga in Pamphylia" Perga was the largest city of the small Roman coastal province of Pamphylia (mid-southern Turkey). It was located several miles inland to discourage attacks by sea-faring raiders.

Apparently Paul did not preach here at this time, but did so later (cf. 14:25). There is no historical evidence of a Christian group in this area for several hundred years. He merely passed through this coastal region.

▣ "John left them and returned to Jerusalem" Luke records this event, but gives no clue as to why (nor does any other NT author). See Introduction to chapter 16, he returned to the Lord's service!

13:14 "Pisidian Antioch" This literally means "Antioch towards Pisidia" because it was located in the ethnic area of Phrygia the Roman Province of Galatia. This was a distinct ethnic group, probably from Europe.

▣ "on the Sabbath day" This would denote from sundown on Friday to sundown on Saturday. The Jews counted time from evening to evening, following Genesis 1.

▣ "sat down" This may be an idiom denoting someone who was to speak in the synagogue. Rabbis always taught while seated (cf. Matt. 5:1; Luke 4:20). The synagogues regularly allowed itinerant visitors to speak if they wished (cf. v. 15).

13:15 "the reading of the Law and the Prophets" This was the part of the typical order of service in a synagogue in Jesus' day. Originally only the Law of Moses was read, but Antiochus IV Epiphanes forbade this in 163 b.c. The Jews then substituted the reading of the Prophets. During the Maccabeen revolt, Judaism was restored and both the Law and the Prophets were continued to be read together as a basic format of synagogue services (cf. v. 27). See Special Topic following.

SPECIAL TOPIC: HEBREW CANON

▣ "the synagogue officials" These were the men in charge of building maintenance and the order of worship (cf. Luke 8:41,49). They often invited guests to speak.

▣ "if you have any word of exhortation" This is a first class conditional sentence, assumed to be true from the perspective of the author of for his literary purposes. This was a normal aspect of synagogue worship. Paul took full advantage of the opportunity.

13:16 "Paul stood up" Usually Jewish teachers sit when they teach; however, it was the Greco-Roman custom to stand while teaching. Paul modified his manner and presentation to the audience.

▣ "motioning with his hand" Paul gestured for quiet. Luke mentions this eyewitness detail often (cf. 12:17; 13:16; 19:33; 21:40).

NASB (UPDATED) TEXT: 13:16b-25
 ¹⁶"Men of Israel, and you who fear God, listen: ¹⁷'The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it. ¹⁸For a period of about forty years He put up with them in the wilderness. ¹⁹When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about four hundred and fifty years. ²⁰After these things He gave them judges until Samuel the prophet. ²¹Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ²²After He had removed him, He raised up David to be their king, concerning whom He also testified and said, "I have found David the son of Jesse, a man after My heart, who will do all My will." ²³From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus, ²⁴after John had proclaimed before His coming a baptism of repentance to all the people of Israel. ²⁵And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'"

13:16b "Men of Israel, and you who fear God, listen" There were two groups present, Jews and Gentile "God-fearers" (cf. v. 26; 10:2,22,35). This sermon is very similar to Stephen's sermon of Acts 7. In many ways Paul was deeply influenced by Stephen's understanding of the OT and the gospel.

13:17 Paul began his review of OT history with the call of the Patriarchs (Abraham, Isaac, and Jacob in Genesis) and the captivity and deliverance from Egypt (Exodus-Deuteronomy).

▣ "with an uplifted arm He led them out" This is typical OT imagery (cf. LXX Exod. 6;1,6) of YHWH in physical terms. It is similar to the anthropomorphic phrase, "His right arm." The Bible speaks of God in human vocabulary (i.e., anthropomorphism) even though He is an eternal, non-physical, all pervasive Spirit. These biblical analogies are the source of many misunderstandings and literal overstatements. The Bible speaks of God in analogy, metaphor, and negation. God is far greater than fallen, time-bound, earth-bound humans can comprehend or express! See Special Topic at 2:33.

13:18 "For a period of about forty years He put up with them in the wilderness" This reflects Deut. 1:31 and could be translated "fed as a nurse" (cf. MSS A, C). This reflects the OT books of Exodus and Numbers.

The term "forty" is often a round number. Literally the time from Horeb to Shittim was thirty-eight years with a two year period at Horeb (Sinai). See Special Topic at 1:3.

13:19 "destroyed seven nations" The nations of Palestine can be characterized in several ways.

1. collective terms, Canaanite (i.e., lowlander, cf. Gen. 10:18-29; Jdgs. 1:1) or Amorite (i.e., highlander, cf. Gen. 15:16)

2. two nations (Canaanites, Perizzites, cf. Gen. 13:7; 34:30; Jdgs. 1:4-5)

3. three nations (Hivites, Canaanites, Hittites, cf. Exod. 23:28)

4. six nations (Canaanite, Hittite, Amorite, Perizzite, Hivite, Jebusite, cf. Exod. 3:8,17; 33:2; 34:11; Deut. 20:17; Josh. 9:1; 12:8)

5. seven nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, Jebusites, cf. Deut. 7:1; Josh. 3:10; 24:11)

6. ten nations (Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaim, Amonites, Canaanites, Girgashites, Jebusites, cf. Gen. 15:19-21)

 

SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE

▣ "an inheritance" The triple compound term kata + klēros + nemō is common in the Septuagint, but is used only here in the NT (other texts have kata + klēros + didōmi). It implies the casting of lots as a means of dividing the Promised Land among the tribes (cf. Josh. 13-19). The word klēros is where we get the English word "clergy," but in the NT it always refers to the body of believers, not an elite group!

▣ "four hundred and fifty years" This number seems to be arrived at by:

1. 400 year bondage in Egypt (cf. Gen. 15:13)

2. 40 year wilderness wandering period (cf. Exod. 16:35; Num. 14:33-34; 32:13)

3. 7-10 year conquest (cf. Josh. 14:7,10)

The Textus Receptus (KJV) moves the number to v. 20 and seems to involve the Judges (following Josephus, Antiq. 8.3.1), but this wording is not in the older and better uncial Greek manuscripts (cf. א, A, B, C), which fits better with I Kgs. 6:1 dating. The dash found in the NASB is to accentuate the proper place of the number.

13:20 This refers to the period from the book of Judges through I Samuel 7.

13:21 This refers to I Sam. 8-10.

▣ "for forty years" This time phrase is not found in the OT unless the OT manuscript problem connected to I Sam. 13:1 includes "forty" (NIV). Josephus, Antiq. 6.14.9 also mentions that Saul reigned "forty" years. The Septuagint just omits the entire sentence and starts with I Sam. 3:2. "Forty" was obviously a rabbinical tradition.

13:22 "I have found David the son of Jesse, a man after My heart" This is not a direct quote from the OT but it seems to be a combination of Psalm 89:20 and I Samuel 13:14. It needs to be remembered that this sermon by Paul follows the basic pattern of Stephen's historical rendition in Acts 7. That David can be called a man after God's heart, when he was such a notorious sinner (cf. Ps. 32,51; II Samuel 11), is a great encouragement to all believers.

This combination quote implies several things.

1. This was a standard practice with the rabbis, which explains many of the unusual OT quotes in the NT.

2. This was already a part of Christian catechism. Paul often quotes from early Christian hymns and possibly other literature.

3. This quote is unique to Paul and shows that Luke must have gotten his summary of this first recorded message of Paul in Acts from Paul himself.

 

NASB, NKJV"who will do all My will"
NRSV"who will carry out all my wishes"
TEV"who will do all I want him to do"
NJB"who will perform my entire will"

This verse is a combination OT allusion. This part of the sentence is not in the OT passages. In the OT context Saul was disobedient and rejected. But David's life also had disobedience. God works with imperfect humans to accomplish His redemptive plan.

13:23 This is parallel to Acts 7:52. It points back to all the OT promises.

1. a redemption through the seed of a woman, Gen, 3:15

2. a ruler from Judah, Gen. 49:10

3. a coming leader like Moses, the Prophet, Deut. 18:15,18

4. a leader from David, II Sam. 7; Ps. 132:11; Isa. 11:1,10; Matt. 1:1

5. a suffering servant, Isa. 52:13-53:12

6. a savior, Luke 2:11; Matt. 1:21; John 1:29; 4:42; Acts 5:31

For Luke #4 is prominent (cf. Luke 1:32,69; 2:4; 3:31; Acts 2:29-31; 13:22-23). The Messiah would be of Jesse's line (cf. Isa. 9:7; 11:1,10; 16:5).

13:24 John the Baptist's ministry and message is described in Mark 1:1-8; Matt. 3:1-11; Luke 3:2-17; John 1:6-8,19-28. John fulfilled the prophecies of Matt. 3:1; 4:5-6. His preaching of repentance also set the pattern for Jesus' early preaching (cf. Matt. 4:17; Mark 1:14-15).

John spoke of a Coming One, greater than himself (cf. Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27,30; Acts 13:25).

13:25 "while John was completing his course" God had a specific task for John to perform. John's public ministry only lasted eighteen months. But, what a year and a half it was, filled with the Spirit's power and preparing the way for the Messiah.

Paul knew the OT from his youth in synagogue school and his training as a rabbi under Gamaliel in Jerusalem. He heard the gospel

1. from Stephen

2. from believers he persecuted

3. by a special vision from Jesus

4. from a believing Jewish layman from Damascus

5. by Jesus in Arabia

6. when he visited with the other Apostles

He tries to quote Jesus' whenever he can on a subject. Here he quotes the Gospel accounts of His life

NASB (UPDATED) TEXT: 13:26-41
 ²⁶"Brethren, sons of Abraham's family, and those among you who fear God, to us the message of this salvation has been sent. ²⁷For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. ²⁸And though they found no ground for putting Him to death, they asked Pilate that He be executed. ²⁹When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. ³⁰But God raised Him from the dead; ³¹and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. ³²And we preach to you the good news of the promise made to the fathers, ³³that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today have begotten You.' ³⁴As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I will give you the holy and sure blessings of David.' ³⁵Therefore He also says in another Psalm, ‘You will not allow Your Holy One to undergo decay.' ³⁶For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; ³⁷but He whom God raised did not undergo decay. ³⁸Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, ³⁹and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. ⁴⁰Therefore take heed, so that the thing spoken of in the Prophets may not come upon you: ⁴¹'Behold, you scoffers, and marvel, and perish; For I am accomplishing a work in your days, A work which you will never believe, though someone should describe it to you.'"

13:26 "sons of Abraham's family, and those among you who fear God" This refers to both the Jewish hearers (or proselytes) and the Gentiles (God-fearers) attached to Judaism's monotheism and morality.

▣ "this salvation" This is referring to God's promise to redeem fallen humanity through a Messiah (cf. Gen. 3:15). It includes Gentiles (cf. Gen. 12:5; Exod. 19:5-6; and Acts 28:28 and 13:46).

13:27 This is such a tragic verse. It succinctly summarizes the blindness of the Jews in Jerusalem about the Scriptures even though they read them continuously. By missing the prophetic signs (cf. Psalm 22; Isaiah 53; Zechariah; Malachi) and prophecies (Isaiah, Jonah) they became the prophetic sign! He came to His own, but His own received Him not (cf. John 1:11-12).

13:28 Acts records again and again the spiritual responsibility of the Jews in Jerusalem (cf. 2:23,36; 3:13-15; 4:10; 5:30; 7:52; 10:;39; 13:27-28).

13:29 "they. . .they" These must refer to different groups. The first were those who sought His death (i.e., Jewish leadership, the crowd before Pilate). The second involves those who wanted a proper burial. This could have involved sincere Jewish people who saw the injustice (similar to Acts 8:2, involving the burial of Stephen) or secret disciples like Joseph of Arimathea and Nicodemus (cf. John 19:38-42).

▣ "all that was written concerning Him" Jesus' life was one of fulfilled prophecy. One strong evidence for the inspiration of the Bible and the Messiahship of Jesus of Nazareth is predictive prophecy (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; 10:43; 13:29; 24:14; 26:22).

It is surely true that many of the details of Jesus' life, which we in the church today call prophecy, are in a sense typology. Many events happened in the life of Israel which later seem to also occur in Jesus' life (one example, Hosea 11:1). Often ambiguous, oblique passages, which would not have been understood in context as prophetic, seem to jump to life as one views Jesus' earthly experience (ex. Psalm 22; Isaiah 53). It takes inspiration and a sense of the flow of redemptive history to fully appreciate the OT foreshadowing of Jesus. I would also add that although inspired NT writers use typology, even allegory, that modern teachers and preachers should not use this method of interpretation! See Bob's Biblical Interpretation Seminar online at www.freebiblecommentary.org

▣ "the cross" See notes at 5:30 and 10:29.

13:30,33,34,37 "But God raised Him from the dead" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10).

This was the Father's confirmation of the truth of Jesus' life and teachings. This is a major aspect of the Kerygma (i.e., content of the sermons in Acts). See Special Topic at 2:14.

13:31 "for many days" Acts 1:3 says "forty days." However, forty is a common OT round number. See Special Topic at 1:3.

▣ "He appeared" See Special Topic: Jesus' Post-resurrection Appearances at 1:3

13:32 "the promise made to the fathers" This refers to the initial promise of YHWH to Abraham for a land and a seed (cf. Gen. 12:1-3; Romans 4). This same promise of God's presence and blessing was repeated to the Patriarchs and to their children (cf. Isa. 44:3; 54:13; Joel 2:32). The OT focuses on the land, while the NT focuses on "the seed." Paul alludes to this very promise in Rom. 1:2-3.

13:33 This quote from Ps. 2:7, which is a royal messianic psalm about the conflict and victory of God's Promised Messiah. Jesus had been killed by evil forces (human and demonic), but God had raised Him to victory (cf. Rom. 1:4).

This verse and Rom. 1:4 were used by early heretics (adoptionists) to assert that Jesus became Messiah at the resurrection. There is surely a NT emphasis on Jesus being affirmed and glorified because of His obedience, but this must not be taken in isolation from His preexistent glory and deity (cf. John 1:1-5,9-18; Phil. 2:6-11; Col. 1:13-18; Heb. 1:2-3).

This same verb, "raised up" (anistēmi), is used in Acts 3:26 of God raising up "His Servant"; in Acts 3:22 of God raising up the Prophet (cf. 7:37; Deut. 18:19). This seems to be a distinct usage from "raised" from the dead (cf. vv. 30,34,37). Jesus was "raised up" before He died!

13:34 "no longer to return to decay" This statement refers to Jesus' death and resurrection. He was the first to be resurrected (first fruits of the dead, cf. I Cor. 15:20) rather than resuscitated. Many people were brought back to physical life in the Bible, but they all had to die again. Enoch and Elijah were translated to heaven without death, but they were not resurrected.

▣ "I will give you the holy and sure blessings of David" This is a quote from Isa. 55:3 from the LXX. The quote includes the plural "sure blessings," but does not specify to what this refers. It is something that passed from God to David, to Jesus, then to His followers (plural "you" in the quote). The OT context shows the significance of "you" (cf. Isa. 55:4-5 LXX, "Behold, I have made him a testimony among the Gentiles, a prince and commander to the Gentiles. Nations which know thee not, shall call upon thee, and peoples which are not acquainted with thee, shall flee to thee for refuge, for the sake of the Lord thy God, the Holy One of Israel, for he has glorified thee," The Septuagint, Zondervan, 1976, p. 890).

The blessings and promises to David (i.e., Jews) are now the blessing and promises of the Gentiles (i.e., the entire human race).

13:35-37 This is the same argument used earlier in Peter's Pentecost sermon (cf. 2:24-32), also taken from Psalm 16. These early sermons in Acts reflect an early Christian catechism. Several OT Messianic texts were strung together. Therefore, often the pronouns and details do not seem to be relevant to the central purpose of the NT author, which was to affirm the physical resurrection of Jesus and the decay of David.

13:38 Paul is using an OT augmented argument, as does Peter (Acts 2) and Stephen (Acts 7) to reach these synagogue hearers.

Paul promises a full and complete forgiveness of sins, which Judaism could not provide (cf. v. 39), to all who trust Jesus as the Christ (i.e., "This One," vv. 38,39).

13:39 "and through Him everyone" Notice the universal element. God loves all humans and all humans have the opportunity to respond to Him by faith (cf. 10:43; Isa. 42:1,4,6,10-12; 55; Ezek. 18:23,32; Joel 2:28,32; John 3:16; 4:42; Rom. 3:22,29,30; 10:9-13; I Tim. 2:4; 4:10; Titus 2:11; II Peter 3:9; I John 2:1; 4:14).

▣ "who believes" See Special Topics at 3:16 and 6:5.

NASB, NKJV"is freed from all things" (v. 39)
NRSV"is set free from all those sins" (v. 39)
TEV"is set free from all the sins" (v. 39)
NJB"justification from all sins" (v. 38)

This is literally "justified" (present passive indicative). This is a legal term which describes our standing before God through Jesus Christ's righteousness (cf. II Cor. 5:21). In Hebrew it originally means a "river reed" (see Special Topic at 3:14). It reflects an OT construction term used metaphorically for God as the standard or ruler by which judgement is made.

▣ "which you could not be freed through the Law of Moses" This was Paul's major theological point (cf. Rom. 3:21-30). The Mosaic law was a tutor to bring us to an understanding of our personal sin and to cause us to desire Christ (cf. Gal. 3:23-29). The OT Law is not a means of salvation, because all sinned (cf. Rom. 3:9-18,23; Gal. 3:22). It had become a death sentence, a curse (cf. Gal. 3:13; Col. 2:14).

SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW

13:40-41 Paul calls on his hearers (present active imperative) to respond by trusting Jesus as the Promised Messiah, as the only way to receive forgiveness (cf. John 14:6; Acts 4:12; I Tim. 2:5).

He quotes Hab. 1:5 from the Septuagint as a warning. In other places in Paul's writings he quotes Hab. 2:4 as an appropriate response (cf. Rom. 1:17; Gal. 3:11). Paul preaches for a decision. Intellectual assent is not enough; a complete personal surrender to Jesus as the only hope is required. This initial faith and repentant response must be matched by daily Christlike living.

Verse 41 describes the shocking new methodology of salvation of the new covenant in Christ.

NASB (UPDATED) TEXT: 13:42-43
 ⁴²As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath. ⁴³Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God.

13:42 This shows the power of the Spirit (1) using Paul's sermon and (2) the hunger for forgiveness and restoration with God within the hearts of humans made in God's image.

13:43

NASB"God-fearing proselytes"
NKJV"devout proselytes"
NRSV"devout converts to Judaism"
TEV"Gentiles who had been converted to Judaism"
NJB"devout converts"

This phrase is literally "worshiping proselytes." This is a different group from the "ones fearing God" of vv. 16,26 (cf. 10:2,22,35).

Verse 43 refers to those Gentiles who had officially become Jews. This required

1. self baptism in the presence of witnesses

2. circumcision for males

3. offering a sacrifice at the Temple in Jerusalem when possible

There are a few references to Jewish proselytes in the NT (cf. Matt. 23;15; Acts 2:11; 6:5; 13:43).

▣ "urging them to continue in the grace of God" From the context it is difficult to define this phrase.

1. some of these hearers may have already responded to the gospel in their hearts

2. those who were faithful to what they understood of the grace of God in the OT are urged to continue to seek God and listen to Paul again (cf. v. 44)

 

NASB (UPDATED) TEXT: 13:44-47
 ⁴⁴The next Sabbath nearly the whole city assembled to hear the word of the Lord. ⁴⁵But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming. ⁴⁶Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. ⁴⁷For so the Lord has commanded us, ‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.'"

13:44 Paul's message had an obvious impact. This is also hyperbole. Not everyone in the city attended.

NASB, NRSV,
TEV"the word of the Lord"
NKJV, NJB,
REB"the word of God"

There is a Greek manuscript variant at this point.

1. Lord is in MSS P⁷⁴, א, A, B²

2. God is in MSS B, C, E

The UBS⁴ puts "Lord" in the text, but rates it "C" (difficulty deciding). As with so many variants, this does not change the sense of the text. The gospel is a divine revelation about Jesus, the Messiah/Christ.

13:45 "when the Jews saw the crowd. . .jealousy" Whether it was the large turnout or the large number of Gentiles in the crowd that caused the jealousy is uncertain in this context. Jealousy is attributed to Jewish leadership both in Jerusalem and the Diaspora. (cf. Matt. 27:18; Mark 15:10; Acts 17:5).

Later in Romans Paul develops the theological problem of Jewish unbelief (cf. Romans 9-11). He asserts that God has temporarily blinded Israel so that the Gentiles might be saved. However, God will use the salvation of the Gentiles as a means (i.e., jealousy) to cause Israel to respond to Christ, so that all believers will be united through the gospel (cf. Eph. 2:11-3:13).

The problem is when does this occur? The same question could be asked of Zech. 12:10. Is this prophecy related to the early church, which was made up of believing Jews, or to a future period? Jealousy is meant for a redemptive purpose (cf. Rom. 10:19; 11:11,14), but the jealousy in this text causes unbelief!

▣ "they were fill with jealousy" See note at 3:10.

▣ "were blaspheming" As these Jews defended their traditions and attacked Paul's preaching, they themselves were guilty of blasphemy. There is no middle ground here. Either Judaism or Christianity is a true reflection of God's will. They are exclusive!

13:46 "spoke out boldly" This is one of the signs in Acts of being Spirit-filled.

▣ "‘It was necessary that the word of God be spoken to you first'" This was the pattern of early missionary preaching. The Jews had priority (cf. Romans 9-11), but God had included Gentiles. Those in the synagogue knew their OT and could check the prophecies. Acts has a series of texts on this concept and pattern (cf. 3:26; 9:20; 13:5,14; 16:13; 17:2,10,17).

▣ "‘you repudiate it'" This is a strong verb (present middle indicative) used several times in the Septuagint. Its basic meaning is "to thrust away." It was used of the Israelites in Stephen's sermon (cf. 7:39). It is also used by Paul in Rom. 11:1-2 to assert that God has not rejected His people, but they have rejected His Son, His only means of salvation, His full revelation.

▣ "‘judge yourselves unworthy of eternal life'" It is difficult to hold the concept of predestination, which is emphasized so often in Acts, with the concept of mandated individual personal response. No one can come to faith without the drawing of the Spirit (cf. John 6:44,65), but we are judged by whether we respond or not. By their rejection of Paul's preaching of the gospel, they revealed their true selves (cf. John 3:17-21). The blame for lack of response cannot be placed on God. He has provided a way, His Son, but He is the only way! It is the myster of "unbelief"!

▣ "we are turning to the Gentiles" This becomes a regular pattern of gospel proclamation (cf. 18:6; 22:21; 26:20; 28:28; Rom. 1:16).

13:47 This is a quote from Isa. 49:6 (cf. 42:6) from the Septuagint. Simeon used this quote at the blessing of Jesus in Luke 2:32 to affirm His Messianic task of universal redemption (see Special Topic at 1:8). It is even possible that the "light" in the context refers to Paul and Barnabas' preaching of the gospel to these Gentiles (cf. "Use of the Old Testament in the New," by Darrell Boch, p. 97 in Foundations for Biblical Interpretation, Broadman & Holman Publishers, 1994). Now Paul uses it to show the universal proclamation of the universal gospel!

The ending phrase, "to the end of the earth," may be an allusion to 1:8. It highlights the universality of the gospel.

NASB (UPDATED) TEXT: 13:48-52
 ⁴⁸When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. ⁴⁹And the word of the Lord was being spread through the whole region. ⁵⁰But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. ⁵¹But they shook off the dust of their feet in protest against them and went to Iconium. ⁵²And the disciples were continually filled with joy and with the Holy Spirit.

13:48 "When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord" Many of these had been in the synagogue for years and had never heard the inclusive, universal message of God's love and acceptance of all humanity by faith in Messiah. When they heard it they enthusiastically received it (cf. 28:28) and passed it on to others (cf. v. 49).

▣ "as many as had been appointed to eternal life believed" This is a clear statement of predestination (so common in the rabbis' and Intertestamental Jewish literature), but it is in the same ambiguous relationship as all NT passages that relate to the paradox of God's choice and human's free will (cf. Phil. 2:12, 13). It is a pluperfect passive periphrastic that comes from a military term (tassō) which means to "enroll" or "appoint."

This concept of enrolling refers to the two metaphorical books that God keeps (cf. Dan. 7:10; Rev. 20:12). First is the Book of the Deeds of men (cf. Ps. 56:8; 139:16; Isa. 65:6; and Mal. 3:16). The other is the Book of Life (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12-15; 21:27). See Special Topic: Election/Predestination and the Need for a Theological Balance at 2:47.

13:50 "But the Jews incited the devout women of prominence" This text gives historical and cultural setting of the exalted place of women in Asia Minor in the first century (cf. 16:14; 17:4).

In this context it refers to proselytes to Judaism who were also leaders in the community or were married to the civic leaders. A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 201, makes the point that Gentile women were greatly attracted to Judaism (cf. Strabo 7:2 and Juvenal 6:542) because of its morality.

▣ "instigated a persecution against Paul" Paul refers to this in II Tim. 3:11.

13:51 "they shook off the dust of their feet" This is a Jewish sign of rejection (cf. Matt. 10:14; Mark 6:11; Luke 9:5; 10:11). It is uncertain whether this refers to (1) dust on their feet and sandals from walking or (2) dust on their robes which was kicked up when they were working.

▣ "Iconium" This was a major city of Lycaonia, located in the Roman province of Galatia. It was about eighty miles east, south-east of Pisidian Antioch and directly north of Lystra.

13:52 "continually filled with joy" This is an imperfect passive indicative which can mean the beginning of an action or the repeat of an action in past time. The NASB, 1995 update, takes it in the second sense. Only the Holy Spirit can give joy amidst persecution (cf. Rom. 5:3; James 1:2ff; I Peter 4:12ff).

The phrase "the disciples" is ambiguous. Does it refer to the new believers, the missionary team, or both?

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why can 13:2-3 not be used as a proof-text for ordination by a select group?

2. Why did Paul preach in the synagogue first?

3. Why did John Mark leave the mission team? (cf. v. 13)

4. How is v. 39 related to Galatians 3?

5. Explain v. 48b in relation to predestination and human free will.

 

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