PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
	Prophecies of Israel's Glorious Future and the Restoration of the Davidic Kingdom		The Distress and Glory of the Davidic Dynasty
	(4:1-5:15)		(4:1-5:3)
The Coming Messiah	5:1	God Promises a Ruler from Bethlehem
5:2	5:2-5a	5:2-5a
5:3-5a			The Future Conqueror of Assyria
			5:4-5
Judgment on Israel's Enemies		Deliverance and Punishment
5:5b-6	5:5b-6	5:5b-6	The Future Role of the Remnant
			5:6
5:7-9	5:7-9	5:7-9	5:7
			Yahweh Will Destroy All Temptations
			5:8-14
5:10-15	5:10-15	5:10-15
			5:15

READING CYCLE THREE (see "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 four translations above. 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 subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Micah contains much prophetic material. See Introduction III. Genre D.

 

B. Some translations take 5:1 (i.e., 4:14 in Hebrew text) with chapter 4 (cf. TEV). If so then it relates to 4:9-10, where Jerusalem is attacked and exiled.

However, other translations take it with 5:1-5a (NASB, NJB, NIV), which would form a contrast between Jerusalem and a faithless king and evil leaders versus Bethlehem with a great coming king and godly leader.

 

C. This chapter is very specific about the birthplace of the Messiah. Micah wrote in the eighth century b.c. and precisely predicted the village of Jesus' birth. Some will deny the date of Micah, but if you do not accept the 750's then Micah was translated into Greek (i.e., the Septuagint in 250-150 b.c.). This is still well over a hundred years before His birth.

The predictive element unique to the Bible shows:

1. the inspiration of the Bible

2. the sovereignty of YHWH over history

3. the reality of the Messiahship of Jesus

 

D. This chapter also predicts the pre-existence (v. 2, lines 4,5) of the Messiah as well as the type of reign He will employ (vv. 4-5, line 1). This is shockingly specific prophecy. What a wonderful and accurate Bible we have been given by God.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:5:1-5a
 ¹"Now muster yourselves in troops, daughter of troops;
 They have laid siege against us;
 With a rod they will smite the judge of Israel on the cheek.
 ²But as for you, Bethlehem Ephrathah,
  Too little to be among the clans of Judah,
 From you One will go forth for Me to be ruler in Israel.
 His goings forth are from long ago,
 From the days of eternity."
  ³Therefore He will give them up until the time
 When she who is in labor has borne a child.
 Then the remainder of His brethren
 Will return to the sons of Israel.
 ⁴And He will arise and shepherd His flock
 In the strength of the Lord,
 In the majesty of the name of the Lord His God.
 And they will remain,
 Because at that time He will be great
 To the ends of the earth.
 ⁵And this One will be our peace.

5:1

NASB"Now muster yourselves in troops, daughter of troops"
NKJV"now gather yourself in troops, O daughter of troops"
NRSV"now you are walled around with a wall"
TEV"People of Jerusalem, gather your forces"
NJB"now look to your fortifications, fortress" (4:14)

This verse is 4:14 in the Hebrew text. There are several translation options:

1. The NASB, NKJV, and TEV follow the MT (BDB 151 I, cf. Jer. 5:7; and translate the VERB the same way).

2. The Septuagint has "now you are walled about with a wall" (i.e., siege, cf. NRSV, REB). It changes the Hebrew VERB "gather" (BDB 151, KB 177, Hithpoel IMPERFECT) to a similar Hebrew word meaning "to build a wall" (BDB 154, i.e., strengthen against a siege, cf. Ezek. 13:5, NJB).

3. Another possible translation is "you are slashing yourself, daughter of slashes" (BDB 151, but it would require a revocalization, cf. JPSOA, Moffatt translation, NET). This last possibility could be accurate because of the connection between "slashing oneself" and

a. idolatry (cf. Lev. 19:28; 21:5; Deut. 14:1; I Kgs. 18:28; Jer. 47:5; Hosea 7:14) or

b. grief (cf. Deut. 14:1; Jer. 16:6; 41:5; 47:5; 48:37)

Verse 1 describes the situation as it was (Jerusalem about to be sieged), where vv. 2-5 describe the situation that will be in the end time (Jerusalem home of the great King). This same temporal transition can be seen in vv. 5-9 in contrast with vv. 10-14.

Chapter 4, vv. 9-13, deals with Jerusalem. It is possible that 5:1 (MT 4:14) is one paragraph relating to a besieged capital (Jerusalem).

If 5:1 goes with 5:2-5a, then there is a contrast between weak, helpless Jerusalem and God's new leader from Bethlehem (David's hometown). The Judean monarchy is hopelessly lost in sin and faithlessness (except for a few godly kings, e.g., Hezekiah, Josiah). God will raise up another faithful king of David's line, who will fully follow YHWH (cf. Gen. 49:9-10; II Sam. 7)!

▣ "They have laid siege against us" The VERB (BDB 962, KB 1321) is a Qal PERFECT. Remember the time setting is not in the VERB, but in the context. This obviously refers to a siege, but which one? There are several theories.

1. The historical setting may be Sennacherib's invasion of Judah and his unsuccessful siege of Jerusalem in 701 b.c. ( cf. II Kgs. 19:35-36).

2. Nebechadnezzar II also invaded and besieged Jerusalem in 586 b.c. (cf. II Kgs. 24-25).

3. Many scholars believe this may also reflect the future invasion of Jerusalem and destruction of the temple by Titus in a.d. 70 (cf. Matt. 24; Mark 13; Luke 21)

Number 1 fits the author's time best, while #3 fits the Messiah's time best.

▣ "With a rod" The term "rod" (BDB 986) meant a stripped tree branch (shorter than a staff) used as a means of discipline

1. for children, Prov. 10:13; 13:24; 22:8,15; 23:13,14; 26:3; 29:15

2. for God's judgment on the nations, Ps. 2:9 (cf. 110:5-6); Isa. 9:4; Rev. 2:27; 19:15

3. for judgment on His own people, Isa. 10:5,24; 14:29

Assyria was called the "rod of God's anger" in Isa. 10:5,24. However, God will also strike Assyria because of her sins (cf. Isa. 30:31). "Rod" is a Hebrew idiom for a king ruling (BDB 986, cf. 7:14; Rev. 2:27; 12:5; 19:15).

▣ "they will smite the judge of Israel on the cheek" The judge is a title for the King of Israel. To smite one on the cheek was a sign of great insult (cf. I Kgs. 22:24; Job 16:10; Lam. 3:30; Acts 23:2), which shows Assyria's contempt and Israel's weakness. What YHWH had done to His covenant people's enemies (cf. Ps. 3:7), He now allows to happen to them!

Rotherham's Emphasized Bible asserts that this judge is the Messiah (p. 887).

5:2-5a This whole paragraph marks a radical transition from God's judgment (siege, exile) on Jerusalem and Judah to God's marvelous restoration (cf. 4:6-8,12-13). This vacillation is common in prophetic literature and perhaps is (1) the work of later editors or (2) the mind set (antithetical parallelism) of the Hebrew prophets.

5:2 "Bethlehem Ephrathah" Ephrathah (i.e., a clan of the tribe of Judah, cf I Sam. 17:12; Ruth 1:2; 4:11; note I Chr. 2:19,24,50) is added because there was another "house of bread" (Beth-lehem) in the northern tribal allocation of Zebulun (cf. Josh. 19:15). Bethlehem was known as Ephrath (cf. Gen. 38:19; 48:7). It was a very small village, only noted because it was the birthplace of King David (cf. I Sam. 16:1, and thereby, a way to refer to a future Davidic Messianic King, cf. II Sam. 7; Ps. 89). This verse is quoted in Matt. 2:6 and alluded to in Luke 2:4 and John 7:42.

▣ "little" This term (BDB 859 I ) is often used in a pejorative sense of least.

1. clans, I Sam. 9:21

2. tribes, Ps. 68:27

3. horns, Dan. 8:9

4. towns, Micah 5:2

(list from NIDOTTE, vol. 3, p. 830)

 

▣ "clans" The term "clans" is the Hebrew term "thousands" (BDB 48 II). The Hebrew term for thousand, eleph, can be used as:

1. a family or clan unit, Num. 10:4; Josh. 22:14; Jdgs. 6:15; I Sam. 10:19; 23:23; Micah 5:2; Zech. 9:7

2. a military unit, Exod. 18:21,25; Deut. 1:15

3. a literal thousand, Gen. 20:16; Exod. 32:28

4. a symbol, Gen. 24:60; Exod. 20:6 (Deut. 7:9); 34:7; Jer. 32:18 

Bethlehem was so small that she is not even mentioned in Joshua 15 as supplying troops for the Judean army, or in Nehemiah as supplying workers for rebuilding Jerusalem's walls.

▣ "of Judah" Because of Moses' prediction about the descendants of Jacob's son, Judah (BDB 397) in Gen. 49:8-12, esp. v. 10, it became the accepted prophecy that the Messiah would be of Judah's line, family of Jesse (cf. II Sam. 7).

▣ "for Me" This phrase is emphasized in the MT. The Messiah comes at YHWH's bidding. He is YHWH's full and perfect, human, righteous leader, One who accurately and completely reflects the God of Israel. The students of the OT (the rabbis) were not expecting an incarnation (i.e., God becoming a man), but an empowerment (i.e., like the Judges). God Himself was the true king (cf. I Sam. 8:7).

NASB"His goings forth are from long ago,
From the days of eternity"
NKJV"Whose goings forth have been from of old,
From everlasting"
NRSV"Whose origin is from of old,
From ancient days"
TEV"Whose family line goes back to ancient time"
NJB"Whose origins go back to the distant past,
To the days of old"

These two lines are parallel. The VERB, going forth (BDB 422, KB 425, Qal IMPERATIVE) is a very common VERB. It was used in Micah eight times (e.g., [1] of the Lord coming in 1:3; [2] of God's law going forth in 4:2; and [3] of repentant Israel being restored in 7:9 [a new exodus, 7:15]). It can refer to the Messiah's origin (NRSV, NJB) or actions (cf. vv. 4 and 5a).

These two lines could refer to (1) the pre-existence of the Messiah (cf. Prov. 8:22-31; John 1:1,14-15; 8:56-59; 16:28; 17:5; I Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8) or (2) a way of referring to famous descendants of the past (i.e., Abraham, Noah, or more probably, David). This whole verse alludes to a Davidic king, of David's line, from David's hometown. David was viewed as the ideal king.

The term "eternity" (BDB 761) is 'olam. See Special Topic: Forever ('Olam) at Hosea 2:19.

The NIDOTTE, vol. 3, p. 347, which discusses 'olam, makes this comment,

"While it is tempting to see here a reference to the eternal preexistence of the Messiah, no such an idea is found in biblical or postbiblical Jewish literature before the ‘Similitudes of Enoch' (first century b.c. - first century a.d.; see I Enoch 48:2-6."

I think, although there are hints in the OT of an incarnation, the Jewish leaders of Jesus' day were surprised at His claims of equality with God (e.g., Mark 2:5-7; John 1:1-14; 8:58 and Paul, II Cor. 4:4; Col. 1:15; Phil. 2:6; Titus 2:13). A partial list of OT texts that have been used to assert the full deity of Jesus follows:

1. Ps. 2:7, quoted in Heb. 1:5 (see esp. 1:2-3)

2. Ps. 45:6-7 quoted in Heb. 1:8-9

3. Ps. 110:1 quoted in Heb. 1:13

4. Isa. 9:6; Jer. 23:5-6; Micah 5:2 alluded to in Luke 1:32

5. Dan. 7:13 quoted in Matt. 26:64; Mark14:62

6. Zech. 13:7 quoted in Matt. 26:31; Mark 14:27

7. Mal. 3:1 quoted in Mark 1:1-3; Luke 2:26-27

SPECIAL TOPIC: THE TRINITY following.

SPECIAL TOPIC: THE TRINITY

5:3 "He will give them up until the time" In context the PRONOUN can refer to (1) YHWH or (2) His Messiah. It think it refers to YHWH in v. 3, line 1, but to the Messiah in v. 3, line 3 and is purposeful ambiguity!

The VERB (BDB 678, KB 733, Qal IMPERFECT) is another very common VERB, which can mean "give," "put," or "set." Here it connotes "deliver up," usually in a judgment context (cf. Num. 21:3; Jdgs. 20:13; I Sam. 11:12; II Sam. 14:7; 20:21; I Kgs. 14:16; Hosea 11:8).

▣ "she who is in labor has borne a child" There are several possible biblical antecedents:

1. It goes back to YHWH's first promise of redemption by a male deliverer through a woman in Gen. 3:15.

2. It relates to Micah's contemporary, Isaiah, who several years earlier mentioned a special birth (cf. Isa. 7:14; 9:6; 11:1-16).

3. It goes back to 4:9-10, which uses the same metaphor for Jerusalem.

4. It relates to the Messianic community (i.e., the faithful remnant), as in Revelation 12, bringing forth the Messiah.

The whole point of v. 3 is that God has allowed a limited judgment to overwhelm His faithless covenant people in order to gloriously restore them!

▣ "Then the remainder of His brethren

 Will return to the sons of Israel" This may refer to one or two groups: (1) "the remnant" and (2) "the sons of Israel" (cf. Isa. 10:20-27). Historically this would refer to the Jews taken into exile reuniting with those Jews who remained in the Promised Land, but eschatologically it refers to "all Israel" (cf. Rom. 9-11, esp. 9:6). The Expositor's Bible Commentary, vol. 7, p. 428, says it refers to "brothers" of the coming ruler (cf. v. 2). As always, poetic prophecy is brief, ambiguous, and difficult to interpret. It is almost impossible to interpret without (1) a specific historical setting; (2) a literary context; and (3) OT or NT parallel passages.

See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic (this has been a very helpful book for me in interpreting prophecy).

▣ "return" There is a play on the word shub (BDB 996, KB 1427, Qal IMPERFECT), which denotes

1. a literal physical returning (from exile)

2. a spiritual repentance (from idolatry and rebellion)

This alludes to 2:12-13 and 4:6-8.

5:4 This is a description of the characteristics of the Messianic reign (cf. Isa. 9:6-7; 11:1-5,6-9,11-16):

1. He will stand (i.e., endure or remain, e.g., Ps. 102:26; 111:3,10; 112:3,9; Eccl. 1:4; Isa. 14:26; 66:22; Hag. 2:5)

2. He will shepherd His people (David was a shepherd, YHWH is described by him in these terms in Ps. 23)

3. He will come in the strength of the Lord

4. He will come in the majesty of the name of the Lord, his God

5. He will be great

6. He will reign to the ends of the earth (BDB 75 e.g., Ps. 2:8; 22:27-28; 59:13; 72:8)

7. In v. 5, line 1 (which should go with v. 4) He will reign in peace (cf. v. 4, line 4)

Notice how 5:4 describes the same time period as 4:1-4.

5:5a "And this One will be our peace" Peace is the Hebrew word shalom (BDB 1022). It speaks of wholeness. The Jews use it for a greeting and a farewell. Its eschatological use here is possibly a contrast to the contemporary false prophets' message of peace (cf. 3:5 and 5:5, line 2, v. 6).

This verse is speaking of a ruler who will bring peace (cf. v. 4) and will himself be called peace (cf. Isa. 9:6; Eph. 2:14.

NASB (UPDATED) TEXT:5:5b-9
 ^5bWhen the Assyrian invades our land,
 When he tramples on our citadels,
 Then we will raise against him
 Seven shepherds and eight leaders of men.
 ⁶And they will shepherd the land of Assyria with the sword,
 The land of Nimrod at its entrances;
 And He will deliver us from the Assyrian
 When he attacks our land
 And when he tramples our territory.
 ⁷Then the remnant of Jacob
 Will be among many peoples
 Like dew from the Lord,
 Like showers on vegetation
 Which do not wait for man
 Or delay for the sons of men.
 ⁸And the remnant of Jacob
 Will be among the nations,
 Among many peoples
 Like a lion among the beasts of the forest,
 Like a young lion among flocks of sheep,
 Which, if he passes through,
 Tramples down and tears,
 And there is none to rescue.
 ⁹Your hand will be lifted up against your adversaries,
 And all your enemies will be cut off.

5:5 line 2-v. 9 Assyria was God's chosen instrument to punish Israel (cf. Isa. 10:5). God's covenant people had gone so far into Ba'al worship they did not know YHWH (cf. Hosea 11:1-4). God breaks His covenant so He can reestablish it! Assyria is a limited judgment (cf. v. 3).

The time frame for this paragraph is uncertain. Assyria may be a way of referring to all godly anti-YHWH nations (cf. Zech. 10:10-11), which would be similar to the name Babylon (used in the book of Revelation).

5:5 "Then we will raise against him

 Seven shepherds and eight leaders of men" Number sequences are common in Ugaritic and OT literature (e.g., Prov. 6:16; 30:15,18,21,29; Amos 1:3,6,9,11,13; 2:1,4,6, and another example is in Ecclesiasticus 11:25). The emphasis is on the adequate number of godly leaders to accomplish YHWH's will who will be available in that day. Assyria will be judged by YHWH in the end (cf. Isa. 10:24-27).

There is the question of why does the text have "we will raise" (BDB 877, KB 1086, Hiphil PERFECT). Does this imply that scattered Israel will be the source of God's deliverance or is it a way of referring to God's actions (cf.v. 3 line 1) or His Messiah (cf. v. 3 line 3; vv. 4-5 line 1)? This same tension is seen when comparing, "we will raise," v. 5 line 4 and "they will shepherd," v. 6 line 1 vs. "he will deliver" (BDB 664, KB 717, Hiphil PERFECT). v. 6 line 3.

The ambiguity of this text and the lack of any historical basis for Jewish soldiers conquering Assyria cause many (and rightly so) to

1. make Assyria stand for any world power who is against God's people

2. the conqueror is not "they" but "he" (the ideal ruler of vv. 2-5a) will subdue all end-time opposition (similar to Ps. 2 or Ezek. 38-39 or Dan. 11:36-45).

 

5:6 "Nimrod" This name (BDB 650) relates to the founding of Babel (i.e., Babylon) and Nineveh (i.e., Assyria in Gen. 10:8-12). Nimrod is called a mighty hunter who established the first kingdom of Mesopotamia ("the land between the Rivers," i.e., the Tigris and Euphrates). Therefore, these two terms, Assyria and Nimrod, are (1) simply synonyms or (2) it refers to neo-Babylon under Nebopolassar and Nebuchadnezzar.

▣ "He will deliver us from the Assyrian when he attacks our land" This is not what happened in history! Therefore, is this

1. a future reference to Cyrus (i.e., 539 b.c. Babylon falls, cf. Isa. 44-45)

2. a reference to the eschatological future (i.e., Messianic period)

3. a reference to the message of the contemporary false prophets (more probable)

 

5:7-9 Quite often in Micah (and other prophets) there has been the promise that God would bring His remnant (see Special Topic at 2:12) back to Jerusalem. See also Special Topic: OT Predictions of the Future vs. NT Predictions of the Future at 4:7. However, in this context, God will scatter the remnant of faithful believers throughout the earth that they might be a blessing (i.e., "dew from the Lord"), v. 7, and a champion for justice and godliness, v. 8. If this is accurate then YHWH is using the exiles to scatter His people (i.e., the purpose of Genesis, "be fruitful and multiply," which fallen mankind refused, cf. Gen. 10-11). His scattered people are His witnesses to all the nations, which fulfills Gen. 12:2-3; 22:18; 26:4; Acts 3:25; Gal. 3:8!

However, I must admit that it is possible to see both phrases (i.e., vv. 7-8) relating to judgment (cf. v. 9; II Sam. 17:12). There is much discussion as to whom this verse refers. Some see it as scattered Israel, some see it as the end-time people of God (cf. Romans 9-11; 2:28-29; Galatians 3).

It is just possible that this entire context (i.e., 5b-9) reflects the false hopes and predictions of the false prophets (cf. 3:5). Micah is characterized by radical switching from judgment to redemption. If so, then 5:1-5a is the true prophet's prediction, while 5:5b-9 relates to false hope of the false prophets!

SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN

5:7 "dew" "Dew" in the OT has several meanings:

1. God's blessing, Gen. 27:28; Num. 11:9; Deut. 33:13,28; Prov. 19:12; Hosea 14:5; Zech. 8:12

2. lack of it was a divine curse, II Sam. 1:21; I Kgs. 17:1; Hag. 1:10

3. it evaporated quickly in the sunlight, so it was a metaphor for transient things, Exod. 16:13-14; Isa. 18:4; Hosea 6:4; 13:3 (similar to mist, vapor, smoke) 

4. a metaphor for life or youth, Isa. 26:19

5. a metaphor of pervasiveness, II Sam. 17:12

(see Dictionary of Biblical Imagery, pp. 206-207)

NASB"wait for"
NKJV"tarry"
NRSV"depend upon"
TEV-----
NJB"depend on"

This VERB (BDB 875 I, KB 1082, Piel IMPERFECT) in the Piel form has three basic meanings:

1. look eagerly for, Job 3:9; 6:19; Isa. 5:2,4,7; 59:9,11; Jer. 8:15; 13:16; 14:19,22; Hosea 12:6

2. lie in wait for, Ps. 56:6; 119:95

3. wait (linger) for, Micah 5:7

Humans wait patiently for moisture because they can do nothing to provide it. It must come "from the Lord."

NASB"delay"
NKJV, NRSV"wait for"
TEV-----
NJB-----

This VERB (BDB 403, KB 407, Piel IMPERFECT) in Piel form has two meanings:

1. wait for, Micah 5:7

2. hope for, Micah 7:7

Humans know that there is that part of life (i.e., spiritual vitality) which they cannot produce, manufacture, or implement themselves!

▣ It is obvious that vv. 7 and 8 are parallel in structure. The interpretive issue is, are they parallel in emphasis? Verse 7 seems to be a positive emphasis, but v. 8 seems negative (cf. v. 9).

They may be another example of antithetical parallelism (e.g., Prov. 19:12 uses both "lion" and "dew"). Dispersed Israel will be both a blessing and a curse. God will bring truth to the nations through them, but also judgment. Light brings responsibility (cf. Luke 12:48).

▣ "lion" Lion is a common metaphor for strength and power in the ancient Near East. See Special Topic: Lions in the OT at Hosea 5:14.

▣ "there is none to rescue" This is an idiom of divine power (cf. Deut. 32:39; Job 10:7; Ps. 50:22; Hosea 5:14 and related phrases in Job 9:12; 23:13; and Isa. 42:44).

5:9 This strophe in verses 7-9 is so ambiguous that several theories have been put forth by translators and commentators. Verse 9 may be a clear summary of verses 7-8, addressed directly to the conquering eschatological remnant.

 The term "cut off" (BDB 503, KB 500, Niphal IMPERFECT, possibly in JUSSIVE sense) seems to foreshadow vv. 10,11,12,13, which is an obvious judgment context related to Canaanite society which trusted in

1. its military

2. its fortifications

3. its religious practices and idols

This false hope and false worship affected many nations in and around Canaan (cf. Gen. 15:16), including Israel and Judah.

NASB (UPDATED) TEXT: 5:10-15
 ¹⁰"And it will be in that day," declares the Lord,
 "That I will cut off your horses from among you
 And destroy your chariots.
 ¹¹I will also cut off the cities of your land
 And tear down all your fortifications.
 ¹²I will cut off sorceries from your hand,
 And you will have fortunetellers no more.
 ¹³I will cut off your carved images
 And your sacred pillars from among you,
 So that you will no longer bow down
 To the work of your hands.
 ¹⁴I will root out your Asherim from among you
 And destroy your cities.
 ¹⁵And I will execute vengeance in anger and wrath
 On the nations which have not obeyed"

5:10-15 God's people were trusting not in God, but (1) in their military might, v. 10; (2) in their fortifications, v. 11; (3) their sorceries, v. 12; and (4) their idolatry, vv. 13-14 (e.g., Isa. 2:8). YHWH must stop this by asserting His power and will. This repeated use of "I" reminds me of Ezek. 36:22-38 (description of the New Covenant).

5:10 "in that day" This is a reference to God's judgment day (cf. 4:1, 6).

NASB, NKJV"cut off"
NRSV"destroy"
TEV"take away"
NJB"tear.. .tear away"

The VERB (BDB 503, KB 500, Hiphil PERFECT) in the Hiphil form is a common metaphor ("cut off") for a complete destruction and removal (e.g., vv. 9,10,11,12,13; Isa. 9:14; 10:7; 14:22; Amos 1:5,8; 2:3; Zech. 9:10).

▣ "your horses" God's people (i.e., kings), against the direct commands from God (cf. Deut. 17:16), went to Egypt to multiply their military power (i.e., chariots). This need not be literal, but stands for military power in every age!

▣ "chariots" Chariots were the ultimate weapon of that day. They seem to have been introduced into this area (originally from Hyksos in Egypt) by the Phoenicians or Philistines who plated them with iron and made them the most formidable weapon available.

5:11 "And tear down all your fortifications" We know from Assyrian documents that in 701 b.c. Sennacherib captured forty six walled cities of Judah (cf. v. 14b).

5:12 "sorceries. . .fortune tellers" Verses 12-14 refer to the activity of sorcerers (BDB 506, attempting to know and control the future) among the people of God. They are condemned in Lev. 19:26 and Deut. 18:9-22. Many were brought into Israel by Jezebel (cf. II Kgs. 9:22).

5:13 "carved images. . .sacred pillars. . .the work of your hands" These refer to various idols which the people of God were worshiping (cf. Gen. 28:18,22; Deut. 16:22).

5:14

NASB"Asherim"
NKJV"wooden images"
NRSV, NJB"sacred poles"
TEV"the images of the goddess Asherah"

This refers to some type of wooden pole (BDB 81, i.e., carved stake or live tree representing the tree of life) positioned next to the uplifted rock on Ba'al platforms (i.e., heights). It represented the female fertility god of Canaan (e.g., Deut. 7:5; 12:3; 16:21; Jdgs. 3:7; 6:25,26; I Kgs. 14:23; II Kgs. 18:4; II Chr. 31:1), while the sacred pillars of v. 13 refer to the male fertility god (i.e., Ba'al). These foreign fertility gods and goddesses were introduced from Phoenicia (Jezebel) and were very popular among the people of God (cf I Kgs. 18-19).

NASB, NKJV,
TEV, NJB"your cities"
NRSV"your towns"

Some scholars speculate that since "cities" were referred to earlier (i.e., v. 11, BDB 746) that the same root here should be paralleled to "Asherim" of v. 14 line 1. To do so they have speculated a Ugaritic root or possibly an Arabic root (cf. REB, "blood-spattered altars"). The Jewish Study Bible's footnote and the NET Bible suggest an emendation which yields "idols."

5:15 "I will execute vengeance in anger and wrath" The terms (plus PREPOSITION "in") "anger" (BDB 60 I) and "wrath" (BDB 404) are hendiays which intensify the meaning (i.e., in great wrath).

Another option is to see v. 15 as a separate thought. YHWH will purify and restore His covenant exiled people, but for those of the nations that do not respond (cf. v. 7) He will destroy all idolaters.

▣ "On the nations which have not obeyed" The VERB (BDB 1033, KB 1570,Qal PERFECT) means to hear so as to obey. See note at 4:1. The same term, but in an IMPERATIVE form, is repeated in 6:1.

The nations who heard of YHWH from the scattered, exiled covenant people must respond to the truth they have heard (cf. v. 7).

This seems to be completely out of context with the previous passage, however, it does emphasize the truth that God does not play favorites with nations, even Israel and Judah. He is God of all the earth, but only the covenant people had His true word through His true prophets.

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 it so important that Micah, who lived 750 years before the birth of Jesus, was able to pinpoint the exact location of His birth?

2. Why are vv. 7-9 so unusual in the context of 8th century prophets?

3. How is our country so like Israel in connection with vv. 10-14?

4. How do you explain the similarity of Isaiah 2:6-8 with Micah 5:10-14?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Sorrow for Israel's Sins	A Series of Laments, Threats, and Denunciations Directed Against All Classes of Israelites	Israel's Normal Corruption	Universal Injustice
	(6:1-7:7)
7:1-2	7:1-7	7:1-4a	7:1-6
7:3-4
		7:4b-6
7:5-7
		7:7	7:7
Israel's Confession and Comfort	God Will Show His Steadfast Love to Israel and Shame Will Cover Her Enemies	The Lord Brings Salvation	Zion Insulted by Enemies
7:8-10	7:8-10	7:8-10	7:8-10
			A Prophecy of Restoration
7:11-13	7:11-13	7:11-13	7:11-13
God Will Forgive Israel		The Lord's Compassion on Israel	A Prayer for the Confusion of Zion's Enemies
7:14	7:14-17	7:14	7:14-17
7:15		7:15-17
7:16-17			A Plea for God's Forgiveness
7:18a-c	7:18-20	7:18-20	7:18-20
7:18d-19b
7:19c-20

CONTEXTUAL INSIGHTS

A. This chapter can be analyzed by who is speaking and who is spoken to.

 

B. The NIV Bible outlines the speakers as

1. Micah, vv. 1-7, 11-13, 16-20

2. Zion, vv. 8-10, 14

3. God, v. 15

 

C. It is difficult

1. to separate the prophet speaking and God speaking

2. because Hebrew poetry changes subjects often for literary effect

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:7:1-6
 ¹"Woe is me! For I am
 Like the fruit pickers and the grape gatherers.
 There is not a cluster of grapes to eat,
  Or a first-ripe fig which I crave.
 ²The godly person has perished from the land,
 And there is no upright person among men.
 All of them lie in wait for bloodshed;
 Each of them hunts the other with a net.
  ³Concerning evil, both hands do it well.
 The prince asks, also the judge, for a bribe,
 And a great man speaks the desire of his soul;
 So they weave it together.
 ⁴The best of them is like a briar,
 The most upright like a thorn hedge.
 The day when you post a watchman,
 Your punishment will come.
 Then their confusion will occur.
 ⁵Do not trust in a neighbor;
 Do not have confidence in a friend.
 From her who lies in your bosom
 Guard your lips.
 ⁶For son treats father contemptuously,
 Daughter rises up against her mother,
 Daughter-in-law against her mother-in-law;
 A man's enemies are the men of his own household.

7:1 "Woe is me!" This is an individual lament (BDB 47). although at times it moves into the area of a corporate plea. This is a common literary technique of the Psalms (cf. Ps. 5,13,22,55,71).

It is uncertain who is speaking:

1. the prophet himself

2. the prophet as YHWH's spokesperson

3. the prophet on behalf of the godly remnant

 

NASB"I am like the fruit pickers"
NKJV"For I am like those who gather summer fruit"
NRSV"For I have become like one who, after the summer fruit has been gathered"
TEV"I am like a hungry person who finds no fruit left"
NJB"a harvester in summer time"

The NASB has left out the term "summer" (BDB 884) which denotes "heat." This gathering is not the initial harvest, but the last picking. YHWH waited and waited for fruit, but there was never a harvest!

▣ "Like the fruit-pickers and the grape gatherers" Micah craves righteousness (or a righteous people or righteous leadership, i.e., v. 3) as a hungry man craves food (cf. Matt. 5:6). The concept of righteousness as food is found throughout the Bible (cf. Amos 6:12; John 15:1-8; Phil. 1:11; Gal. 5:23).

The Jewish Publication Society of America (JPSOA) says v. 1 refers to Samaria. They search for food, but cannot find it (i.e., because of [1] the siege or [2] God's famine, cf. Deut. 27-28). The JPSOA continues this thought through v. 7.

However, I think this context relates to Jerusalem. In one sense they are too late (i.e., the harvest of their unrighteousness has occurred—exile) and in another sense they are too early (i.e., the promise of restoration in the future has not yet come).

▣ "first ripe fig, which I crave" These early figs were very sweet and sought after. They first appeared in June, although, the major harvest did not occur until August. Micah (as God's spokesman) is searching for righteousness as a man longs for these first figs.

7:2 "The godly person" This is the ADJECTIVE form of the covenant term, hesed (see Special Topic at Hos. 2:19), which means God's unconditional, no strings attached, covenant loyalty (e.g., v. 18; 6:8; 7:18; Jer. 5:1). It is parallel to "upright person." This is referring to a covenantly faithful person, of which there is none (e.g., Ps. 12:1; Isa. 57:1)!

▣ "All of them lie in wait for bloodshed" The VERB (BDB 79, KB 83) is a Qal IMPERFECT, which is often used in Joshua and Judges and is translated "ambush." This is a metaphor of hunting to describe the scheming violence of the elite of God's people (i.e., the greedy, wealthy, powerful leaders).

NASB"bloodshed"
NKJV, NRSV,
NJB"blood"
TEV"murder"

This term (BDB 196) is literally "blood." It is used often in the eighth century prophets (mostly Ezekiel, cf. Hosea 1:4; 4:2; 6:8; 12:14; Jonah 1:14; Micah 3:10) to describe violence and death.

▣ "Each of them hunts the other with a net" They exploit each other at every opportunity. Their motto would be "more and more for me at any cost!" Persons made in God's image, covenant partners, have no value!

7:3 "Concerning evil, both hands do it well" This is another striking metaphor of ambidextrous evil. The VERB (BDB 405, KB 408, Hiphil INFINITIVE CONSTRUCT) means to do something well or thoroughly. Here a word normally used of doing something good is used of purposeful evil!

▣ "The prince asks, also the judge, for a bribe" The leaders were seeking rewards (i.e., bribe, cf. 3:11; Exod. 23:8; Deut. 10:17; 16:19; 27:25) instead of justice.

▣ "And a great man speaks the desire of his soul;

 So they weave it together" This verse describes the corrupt judicial and political situation (cf. 3:1-12; Isa. 59:9-12; Jer. 8:8-12; 22; 23; 26:12-15). The wealthy man tells the judges and governmental officials what he wants and they find a way to get it for him, no matter what it takes. God's covenant people have become corrupt. They look and act just like all other fallen nations!

The VERB "weave" (BDB 721, KB 783, Piel IMPERFECT) is found only here. The related form is found in Joel 2:7 as "deviate" or "swerve." This term may be a play on the concept of sin as a deviation from God's standard (i.e., righteousness).

7:4 This seems to be sarcasm (cf. JPSOA translation), but it is possibly related to the idea that everything they tried to do to prepare for invasion did not work (cf. Isa. 22:5). There seems to be a change of subject in v. 4. The first two lines describe the ungodly mentioned in vv. 2-3. However, the next three lines may refer to (1) the prophets (watchmen, cf. Jer. 6:17; Ezek. 3:17; Hos. 9:8) or (2) Judah's preparations for siege.

▣ "confusion" This term (BDB 100) is used to describe God's judgment (e.g., Isa. 22:5).

7:5-6 These verses show (1) the level of corruption that had occurred within the Judean society or (2) the stress caused by the siege. Everyone was out for personal gain (cf. vv. 2-3; Jer. 9:4; 12:6). There were no true friends (i.e., Prov. 17:17; 27:6,9).

This verse has two IMPERFECTS used as JUSSIVES and one IMPERATIVE:

1. "do not trust" - BDB 52, KB 63, Hiphil IMPERFECT used as a JUSSIVE

2. "do not have confidence" - BDB 105, KB 120, Qal IMPERFECT used as a JUSSIVE

3. "guard" - BDB 1036, KB 1581, Qal IMPERATIVE

 

7:6 "son treats father contemptuously" The VERB (BDB 614, KB 663, Piel PARTICIPLE) means "treat with contempt," "dishonor," or "scoff" (e.g., Deut. 32:15; Jer. 14:21; Nahum 3:6). This metaphor is also used in the NT in an eschatological sense (cf. Matt. 10:35-36; Mark 13:12; Luke 12:53). God knows how this feels (cf. 2:18).

NASB (UPDATED) TEXT:7:7-8
 ⁷"But as for me, I will watch expectantly for the Lord;
 I will wait for the God of my salvation.
 My God will hear me.
 ⁸Do not rejoice over me, O my enemy.
 Though I fall I will rise;
 Though I dwell in darkness, the Lord is a light for me.

7:7 "I will watch expectantly for the Lord" Notice the sharp contrast between v. 7 and vv. 1-6. The VERB (BDB 859, KB 1044, Piel IMPERFECT) is used in a COHORTATIVE sense. Patient trusting in God's actions is evidence of faith (e.g., Ps. 38:15; 39:7; 42:5; 130:5; Isa. 8:17; Lam. 3:25).

▣ "I will wait for the God of my salvation" Notice the personal element in the faith/salvation. The VERB (BDB 403, KB 407) is a Hiphil COHORTATIVE. These two (three) poetic lines are parallel and describe a faithful, trusting, covenant follower of YHWH.

▣ "My God will hear me" Micah has previously announced that YHWH will not hear and respond to the prayers of evil Israelites or Judeans (e.g., 3:4), but He will surely hear and respond to those who keep His covenant in faith (cf. 6:8).

7:8-13 The interpretive question is, "Does v. 8 go with v. 7 or start a new strophe?" Most English translations start a new thought at v. 8 (NKJV, NRSV, TEV, NJB, but not NASB).

It seems that vv. 8-10 may need to be separate from 11-13 because the last two verses reflect the will of YHWH for future restoration and universal influence.

7:8 "Do not rejoice over me" The VERB (BDB 403, KB 407) is a Hiphpael COHORTATIVE.

▣ "O my enemy" The enemy here could be the invading nations, but in reality the enemy was the sin nature of the covenant people (all people). This reminds me of the prayer in Ps. 19:12-13.

▣ "Though I fall I will rise" The VERB (BDB 877, KB 1086) is a Qal PERFECT. This could refer to individual restoration or the corporate restoration from the Exile (possibly purposeful ambiguity, cf. 4:13).

▣ "Though I dwell in darkness" The VERB (BDB 442, KB 444, Qal IMPERFECT) means "to sit" or "to dwell."

Darkness is used often in the OT as the opposite of "light." This term can refer to an eschatological situation (e.g., Isa. 9:1; 29:18). The author feels cut off from YHWH because of the corporate sin and the resulting judgment. The worst aspect of judgment is the absence of God's personal presence!

▣ "the Lord is a light for me" This is a striking biblical metaphor for (1) truth versus falsehood; (2) healing and health versus rottenness and corruption; (3) moral goodness versus evil; or (4) joy versus gloom. Notice this verse personifies this Light as God (cf. Ps. 27:1; Isa. 60:20; I Tim. 6:16; I John 1:5). Knowing Him, obeying Him, serving Him forms believers' personal relationship with God (i.e., same personification is found in John 14:6).

In Isa. 9:2 people will see a great light and a light will shine on them. This Messianic light is Jesus (cf. John 8:12; 12:35-36,46). Verse 8 highlights God's presence with the faithful in times of distress, while v. 9 promises a future day of personal physical encounter.

NASB (UPDATED) TEXT:7:9-13
 ⁹"I will bear the indignation of the Lord
 Because I have sinned against Him,
 Until He pleads my case and executes justice for me.
 He will bring me out to the light,
  And I will see His righteousness.
 ¹⁰Then my enemy will see,
 And shame will cover her who said to me,
 'Where is the Lord your God?'
 My eyes will look on her;
 At that time she will be trampled down,
 Like mire of the streets.
 ¹¹It will be a day for building your walls.
 On that day will your boundary be extended.
 ¹²It will be a day when they will come to you
 From Assyria and the cities of Egypt,
 From Egypt even to the Euphrates,
 Even from sea to sea and mountain to mountain.
 ¹³And the earth will become desolate because of her inhabitants,
 On account of the fruit of their deeds.

7:9 "Because I have sinned against Him" Micah (like Moses, Isaiah, and Daniel) acts as a representative of the people. Personal disaster, as well as corporate disaster, is directly related to our individual and corporate rebellion against God (cf. Deuteronomy 27-28)! Many godly Judeans will suffer because of their rebellious society.

Again there is the fluidity between "I" (NASB) and "we" (TEV). This prophet is acknowledging the sin of his society (cf. Isa. 6). Sin is the problem, exile the result, but restoration is the sure hope and promise of God.

▣ "Until He pleads my case" This legal metaphor is also seen in 6:1-5. In different passages God acts as a prosecuting attorney (e.g., 6:2), a defense attorney (7:9), as well as judge.

▣ "He will bring me out to the light" This is a play on God as light in v. 8 line 3. God is light and He brings truth to light. Several times in this context "see" is used (cf. 9 line 5, 10 line 3, 16 line 1, cf. Ps. 17:15; Matt. 5:8; Heb. 12:14; I John 3:2; Rev. 22:4).

▣ "I will see His righteousness" God's character as Righteous Judge is seen in His judicial actions. God's character as Merciful Father is also seen in His forgiveness and restoration (i.e., forensic justification by grace through faith). He will make good His promises to the faithful remnant and to humanity! This is similar to Job's statement in Job 19:25-27. See SPECIAL TOPIC: RIGHTEOUSNESS at Hosea 2:19.

7:10 "Then my enemy will see" The VERB (BDB 906, KB 1157) is JUSSIVE in form, but IMPERFECT in meaning.

▣ "Where is the Lord your God" All ancient wars involved the national gods. The Jews were confused in their theology concerning YHWH's help on behalf of "the nations" who judged His people (cf. Habakkuk). YHWH used godless nations to bring His rebellious people back to Himself. Yet, He will also judge those nations (i.e., Assyria, Babylon) which He used. At first the Jews would have thought that the gods of these pagan nations were stronger than YHWH, but the reality was that it was their sin (cf. v. 9), not YHWH's impotence, that caused their demise. YHWH will vindicate His name (cf. Ezek. 36:22-38) by also judging the invading nations (cf. v. 13).

▣ "she will be trampled down,
 Like mire of the streets" The CONSTRUCT "mud of the streets" (BDB 376 and 299) is often used as a metaphor of defeat (e.g., II Sam. 22:43; Ps. 18:42; Zech. 10:5), as is "lick the dust" in v. 17 (cf. Isa. 49:23).

7:11 This verse seems to refer to the city of Jerusalem, however, the phrase for "building your walls" (BDB 124 and 154 CONSTRUCT) is not usually used for city walls (cf. Amos 9:11), but for boundary markers (e.g., Isa. 54:11). So, the capital may be a metaphor for all the people of God.

The "walls of the city" was a way of referring to its security. YHWH will restore His people's land and confidence in Himself.

7:12 "they will come to you" There have been three major theories as to how to interpret this verse: (1) the Jews returning home from the Exile; (2) all the nations coming with tribute to the restored people of God; and (3) Israel's ideal boundaries.

7:13 "On the account of the fruit of their deeds" Outside of the Promised Land, there will be judgment and calamity because of the nation's sins (as there was in Canaan because of Israel's sin, cf. v. 9). Sin has results (cf. Rom. 8:19-22).

NASB (UPDATED) TEXT:7:14-20
  ¹⁴"Shepherd Your people with Your scepter,
 The flock of Thy possession
 Which dwells by itself in the woodland,
 In the midst of a fruitful field.
 Let then feed in Bashan and Gilead
 As in the days of old.
 ¹⁵As in the days when you came out from the land of Egypt,
 I will show you miracles."
  ¹⁶Nations will see and be ashamed
 Of all their might.
 They will put their hand on their mouth,
 Their ears will be deaf.
 ¹⁷They will lick the dust like a serpent,
 Like reptiles of the earth.
 They will come trembling out of their fortresses;
 To the Lord our God they will come in dread,
 And they will be afraid before Thee.
 ¹⁸Who is a God like You, who pardons iniquity
 And passes over the rebellious act of the remnant of His possession?
 He does not retain His anger forever,
 Because He delights in unchanging love.
 ¹⁹He will again have compassion on us;
 He will tread our iniquities underfoot.
 Yes, Thou wilt cast all their sins
 Into the depths of the sea.
 ²⁰Thou will give truth to Jacob
  And unchanging love to Abraham,
 Which thou didst swear to our forefathers
 From the days of old.

7:14 "Shepherd Your people with Your scepter" The VERB (BDB 944 I, KB 1258) is a Qal IMPERATIVE. This last section of the book is a prayer addressed to the Covenant God. The hope of v. 7 is expanded! Here is a combination of the shepherd metaphor and the kingly metaphor (cf. Ps. 23 also Isa. 40:11; Micah 2:12; 4:6-7; 5:4; Zech. 9:16). God is both Shepherd and King. The word "scepter" (BDB 986) can refer to a royal scepter or a shepherd's rod.

NASB"Which dwells by itself"
NKJV"who dwell solitarily"
NRSV"which lives alone"
TEV"although they live apart"
NJB"living confined"

Is this a metaphor of

1. confinement, NJB

2. unity, NKJV

3. abundance

4. purity

 

NASB"a fruitful land"
NKJV"Carmel"
NRSV"a garden land"
TEV"rich pastures"
NJB"meadow land"

This term (BDB 502) can refer to (1) a good pasture land (i.e., parallel to Bashan and Gilead); (2) a forest (e.g., Isa. 10:18; 29:17; 32: 15); or (3) Mt. Carmel (known for its fertility) is found in the Septuagint, Peshitta, and Vulgate translations.

▣ "Let them feed" This VERB (BDB 944 I, KB 1258, Qal IMPERFECT, but JUSSIVE in meaning) is from the same root as "Shepherd" (v. 1 line 1). The sense of the plan of v. 14 is that the people were confined, but now freed, as they were in the Exodus by YHWH's power!

▣ "Bashan and Gilead" This was the rich pasture area in the northern trans-jordan region that was known for fertility and prosperity.

▣ "As in the days of old" This is an idiom for covenant renewal (cf. Isa. 63:11; Amos 9:11). It refers to the beginning of the nation at the Exodus.

7:15 God reminds them of His historical acts on their behalf (cf. Neh. 9:9-14 [Exodus]; 15-21 [wilderness wanderings]; 22-25 [the conquest of Canaan]). He urges them to remember His wonderful provisions during the wilderness wandering period (cf. Exodus - Numbers), which was also a period of judgment.

7:16 The nations who confronted God's people were humbled (i.e., "put their hands on their mouth," e.g., Jdgs. 18:19; Job 21:5; 29:9; 40:4). It will be so again because His renewed covenant people go forth in His power and presence (cf. Psalm 2).

7:17-18 The Tyndale Commentary, vol. 23A, has an interesting comparison between God's deliverance at the Red Sea (expressed in Moses' song) and Micah's victory praise (p. 203):

1. "tremble" (BDB 919), Exod. 15:14 and Micah 7:17

2. "dread" (BDB 808), Exod. 15:16 and Micah 7:17

3. immobility caused by fear, Exod. 15:16 and Micah 7:16 (different term)

4. God's mighty acts, Exod. 15:11 and Micah 7:15 (different term)

5. Israel as God's inheritance (BDB 635), Exod. 15:17 and Micah 7:14,18

6. same rhetorical question, Exod. 15:11, "who is like Thee" and Micah 7:18, "who is like Thee"

7. enemies cast into the sea, Exod. 15:1,4-5 and Micah 7:19

Bruce Waltke adds, "Moses' song looked back upon the Lord's victory, Micah's song looks forward in faith to an even great wonder" (p. 203).

7:17 "They will lick the dust like a serpent,

 Like reptiles of the earth" There are two basic possibilities: (1) kissing the victor's feet (cf. Ps. 72:9; Isa. 49:23) or (2) unclean animals (cf. Gen. 3:14; Lev. 11). This was a Hebrew idiom of military defeat.

 

The question is whether this verse (1) simply records the fear of the nations in light of YHWH's power and love for Israel or (2) describes the conversion of the nations. In context option #1 fits best, but in light of the NT option #2 fits best. At this point please see the SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at Micah 5:7-9.

7:18 "Who is a God like You" This refers to the graciousness of God and is a play on the prophet's name, which means "who is like YHWH" (cf. Exod. 34:6-7; Deut. 7:9; Neh. 9:17; Ps. 103:8-10; Joel 2:13).

▣ "who pardons" This common Hebrew VERB (BDB 669, KB 724, Qal PARTICIPLE) has the connotations of (1) to lift up (e.g., 4:1); (2) to carry (e.g., 6:16; 7:9); (3) to take away (e.g., 2:2); and (4) to pardon (e.g., Hos. 1:6; 14:2). There is a series of phrases in v. 18 which describe God's graciousness and forgiveness (cf. Ps. 103:12; Isa. 1:18; 38:17; 43:25; 44:22). When God forgives, God forgets!

The parallel VERB "passes over" (BDB 716, KB 778, Qal PARTICIPLE) means "to pass over," "to pass through" (e.g., 2:13; Amos 5:17) in the sense of "to overlook" (i.e., out of sight, out of mind, cf. v. 19). This same VERB is used in Amos 7:8 and 8:2 in a judgment sense. Only here and in Prov. 19:22 does it have the sense of forgiveness.

▣ The UBS Translator's Handbook on the Books of Obadiah and Micah points out that several Hebrew words for sin are used in vv. 18-19:

1. iniquity (BDB 730, i.e., to twist)

2. transgression (BDB 833, i.e., to rebel)

3. sins (BDB 308, i.e., to miss the mark)

The point being that all of the covenant people's covenant violations are forgiven (p. 191).

▣ "the remnant" this is a recurrent theme (cf. 2:12; 4:7; 5:7,8).

▣ "He does not retain His anger forever" The VERB (BDB 304, KB 302, Hiphil PERFECT) means "to take hold of so as to retain" (cf. Exod. 9:2). This is an anthropomorphic phrase which describes God as a parent who punishes His children, but does not reject them and longs to restore fellowship (cf. Ps. 103:8).

7:18

NASB"He delights in unchanging love"
NKJV"He delights in mercy"
NRSV"He delights in showing clemency"
TEV"you take pleasure in showing your constant love"
NJB"he delights in showing faithful love"

The VERB (BDB 342, KB 339, Qal PERFECT) is also used in Jer. 9:24 and Hosea 6:6. It is important to know what the Lord "delights" in (and does not, cf. Ezek. 18:23,32; 33:11).

The term "unchanging love" (BDB 338 I) is hesed, which is also found in 6:8; 7:18,20; Hosea 2:19; 4:1; 6:4,6; 10:12; 12:6; and Jonah 2:8; 4:2.

This is the Hebrew covenant word hesed again. It means God's unconditional covenant loyalty. See Special Topic at Hosea 2:19.

7:19 This is a series of metaphors for forgiveness followed by forgetfulness. When God forgives, He forgets (cf. Isa. 1:18; 38:17; 43:25; 44:22; Ps. 103:8-14). Out of sight, out of mind! What a great promise. Many believers have experienced God's forgiveness, but not His forgetfulness!

NASB, NRSV"He will tread our iniquities underfoot"
NKJV"And will subdue our iniquities"
TEV"You will trample our sins underfoot"
NJB"tread down our faults"

This VERB (BDB 461, KB 460, Qal IMPERFECT) basically means "subdue" (e.g., Gen. 1:25) or "bring into bondage" (e.g., Jer. 34:11,16; Neh. 5:5). Here it is used figuratively of the defeat and vanquishment of believers' sins.

7:20 "truth. . .unchanging love" The two characteristics of YHWH are to be reproduced in His people. "Truth" (BDB 54) in the OT implies trustworthiness or faithfulness (see Special Topic at Jonah 3:5). The second is hesed (BDB 338 I) or covenant faithfulness (see Special Topic at Hosea 2:19). God will produce a people of righteousness (i.e., not by performance, cf. Jer. 31:31-34, as in the OT, but by His mercy and grace, cf. Ezek. 36:22-38, as in the NT).

▣ "Jacob. . .Abraham. . .our forefathers" There was a relationship between God and His people that was unique in its promises and in its obligations. Verses 18-20, along with the book of Jonah, were read on the Day of Atonement in the Synagogue. On the afternoon of New Years day Orthodox Jews go to a place of running water and empty their pockets while reciting vv. 18-20. This is called Tashlich or "thou will cast." It emphasizes not only the covenant responsibility (i.e., removal of all sin), but also the mercy of God!

The theological issue in this conclusion is not God's gracious character, but the shocking addition of a new covenant in Christ (cf. John 14:6). Is Israel saved by covenant obedience or by restoration to Judah? The real issue is the validity of the new message of Jesus (cf. Rom. 2:28-29; 9-11; Gal. 3; 6:16).

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. Is this chapter written for an individual or for a member of the corporate community?

2. Define the Hebrew word hesed.

3. Explain the contrast between vv. 7 and 8 and vv. 1-6.

4. Why is the question of v. 10 so important in light of the condition of the people of God?

5. List the gracious characteristics of God in vv. 18 and 19.

 

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
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?

 

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