A STUDY IN THE BOOK OF ACTS

L E S S O N  O N E

1 In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. 4 And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, "you heard from me, 5 for John baptized with water, but before many days you shall be baptized with the Holy Spirit."

The Introduction above pointed out that this book from Luke’s hand continued his effort in behalf of a certain most excellent Theophilus, the effort designed to help Theophilus to know the truth about that which he had heard. We then study the book from the perspective: here is "truth" that we can use to establish our faith more firmly. It will open our eyes to many things, such as the fulfillment of God’s plans which were made before the foundation of the world, especially in regard to the establishment of a church which was founded upon his son, Jesus. Every one who accepted the good news proclaimed became a member of the body of Christ identified as the "church," Acts 2:47. We may accept Jesus in the same way and receive the same results, since the account of the various conversions is clear, and remains the same for us as for them. Too, we can watch as the apostles carry out the commands of Jesus, and fulfill his plans, as expressed in such places as Luke 24:45-49; John 20:21-23. It will be most instructive to watch the divine interference in the various places that tells us that what was done was God’s doing through the instrumentality of men. We may then rest easy in the knowledge that the church was no accident in history nor produced by men, but rather that it was the culmination of God’s will at the end of the ages. Of course, since such is true, the events leading up to it were of the same nature, such as Jesus’ entrance into the human arena, etc. Luke - Acts was a tremendous production. May we enjoy Luke’s efforts to the fullest.

1:1 - book - The Gospel included important events about Jesus. Acts revealed what Jesus continued through those commissioned to complete the task for which he came to earth. He came to provide a ransom for sinners, and also to provide a basis for the church, his body, a society of redeemed sinners.

to do and to teach - The present tense infinitives in Greek indicate that these things were characteristic of Jesus’ life. Peter remarked in Acts 10:38 that Jesus "went about doing good." Jesus described himself as one who came to do God’s will, Hebrews 10:7, and to give his life for a ransom for many, Mark 10:45. More than once it is said of God that he was pleased in his Son, Matthew 17:5; Luke 3:22; Cf. II Peter 1:17.

V. 2 - until the day - About ten days prior to Pentecost.

commandment -Jesus’ teaching did not end in the upper room, but was continued during the period between his bodily resurrection and bodily ascension.

Holy Spirit - The teaching mentioned above was done both personally and through the agency of the personality known as the Holy Spirit. The exact relationships of God and Jesus and the Holy Spirit are not explained to us. The text in John 16 perhaps best shows what the work of the Holy Spirit was to carry on what Jesus did in person. The Acts account is quite helpful in showing how this was done. We can be grateful that God was always in control through the Holy Spirit. If we then do as the apostles directed in regard to becoming Christians, we can rest assured that God accepts us.

V. 3 - passion- Normally descriptive of physical suffering, but inclusive here of Jesus’ death.

proofs - The Gospels tell of eleven resurrection appearances, but quite clearly others took place which are not recorded. The Greek term carries the force of showing, convincingly. They were to be Jesus’ witnesses (Luke 24:48), and he left the apostles with a clear-cut testimony to preach.

It is most important to establish the group with whom Jesus worked (in preparation for the beginning of the Church). The apostles are specifically highlighted as those who were chosen and sent by Jesus.

the kingdom of God - Much instruction was given about this matter, and though they still misunderstood (v. 6), yet the book of Acts and the epistles are best considered as their presentation of the kingdom , as explained by Jesus, and directed by the Holy Spirit. It is then equal to the church and composed of the same people.

the promise of the Father - Best taken as a promise from God, rather than about God. Read Luke 24:49, where the Holy Spirit is in mind, though not explicitly stated, as is true in Acts 1:5.

V. 5 - John - John’s disciples had included at least Peter, Andrew, James and John. Philip and Nathaniel may have been, as well as others in Jesus’ group.

Holy Spirit - The fulfillment of Joel 2:27-31, as recorded in Acts 2:1ff. Note how long God had been promising this event, and now it is about to happen.

1. What period of time did Luke’s first treatise cover?

2. To whom did Jesus, through the Holy Spirit, give commands?

3. How long did Jesus appear to the apostles?

4. Of what did Jesus speak to the apostles?

5. Why were they commanded to wait in Jerusalem?

On the Mount of Olivet, 1:6-11

6 So when they had come together, they asked him, "Lord, will you at this time restore the kingdom to Israel?" 7 He said to them, "It is not for you to know times or seasons which the Father has fixed by his own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth." 9 And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, "Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven."

V. 6 - do you restore - The book shows how their narrow nationalism is finally eliminated, and the truth of the commission in Matthew 28 impressed upon them: everyone is included in the plan of God.

The struggle to understand the nature of the kingdom/church was difficult; conversion was needed. The Old Testament was a dispensation, the basic demand being that of faith, to be expressed through the Mosaic law. Now - the same command is given (believe), but in relationship to Jesus, and to be expressed and understood through what we know as the Church. We may see so much better than they, that we wonder about their blindness.

If the Old Testament dispensation was but the shadow, however, of things to come, how unclear was the reality, the Church? If we only had the Old Testament, how much of the "Church" would we have figured out?

V. 7 - It is not for you to know - Jesus through the Holy Spirit, and understanding which would naturally come, revealed most of the facts later. They needed something else far more important: power from God.

authority - The Greek term’s use can be seen in Matthew 28:18; Mark 1:22; Luke 7:8; 20:20; John 1:12; Acts 5:4; 8:19; Romans 9:21; 13:1,2,3; II Thess. 3:9; Rev. 13:5; 17:12. It has the basic concept of freedom or right to act, do something; perhaps because such is inherent (as with God) or given, as to men.

V. 8 - power - Paul describes the Gospel as God’s power. It is interesting that Acts 2 shows the apostles preached the Gospel: God’s power. However, the power meant here is exactly equal to the Holy Spirit, v. 5.

witnesses - The Greek word is also translated "martyr." In 1:22, this point is made as they select Matthias to replace Judas.

The men, once forbidden to enter Samaria, or areas of Gentiles, were now enjoined to go there. It would take some doing for them to realize what was meant, and to allow their Hebrew identity to be swallowed up in a larger fellowship.

end of the earth - Acts may be somewhat outlined here, but we may miss a more important point: how Christianity overcame provincial ideas and selfish concerns to envelop the whole world. Moreover, though Acts is somewhat history, it barely skims the surface of the means by which the Gospel was spread. Acts does tell clearly, the nature of the Church.

V. 9 - Read Luke 24:51, which records the same event, and shows Jesus blessing the apostles.

a cloud - Paul says "in glory," I Tim. 3:16. For the apostles, the relationship of a cloud with God and the things of God would surely come to mind.

It is to be noted that the apostles were promised by Jesus that he would be with them until the end of the age, Matthew 18:20; 28:20. Jesus’ ascension would permit him to be glorified in power, Acts 2:36, and return in glory at his Second Coming, Mark 13:26; Matthew 25:31, etc. He was to be glorified in them, John 17:10. His presence was to be theirs by means of the presence of the Holy Spirit.

V. 11 - men of Galilee - This helps us to see the exact group of men to whom Jesus gave the final commission, and who received the promise in 2:1-4.

6. Who has time and season in his power?

7. What were the apostles to receive? For what purpose?

8. Did they understand how many people the commission included?

9. How is Jesus to come back?

10. Do you suppose it was human to stand gazing after Jesus?

In the Upper Room, 1:12-26

12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away; 13 and when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. 14 All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers.

‘Let his habitation become desolate, and let there be no one to live in it’; and ‘His office let another take.’

21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us - one of these men must become with us a witness to his resurrection." 23 And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 24 And they prayed and said, "Lord, who knowest the hearts of all men, show which one of these two thou hast chosen 25 to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place." 26 And they cast lots for them, and the lot fell on Matthias; and he was enrolled with the eleven apostles.

V. 12 - a Sabbath day’s journey - Here is the only place in the Bible where the exact distance is mentioned. Exodus 16:29 apparently was considered to be limited by Numbers 35:5, though not explicitly stated.

We might also note that Olivet is said to be a Sabbath day’s journey from Jerusalem, not that the apostles were. Luke 24:50 says they were in the vicinity of Bethany.

Between the ascension of Jesus and Pentecost, Acts 2:1, is a period of ten days, Luke 24:52-53 and Acts 1:12-14 give general descriptions of the apostles’ activities during this time. Verses 15-26 relate one important event of the period.

V. 14 - The apostles, minus Judas, along with other believers, and part of Jesus’ own family, are said to be together at this time. We have no idea where the upper room was. Since Jerusalem was flattened in AD 70, we cannot point out this place today.

V. 15 - about 120 - Note "about." Consider also that Paul mentioned over 500 believers in Galilee, perhaps in addition to these. Peter generally is the prominent personage in the first twelve chapters, Paul in chapters 13-28. In any group, someone will generally be the leader. However, the Scriptures do not state or imply that Peter was considered "first among equals" by either the Lord or the apostles.

V. 16 - brethren - A term used both specifically and generally. The LXX used the term to designate a member of the same 1) family, 2) community, or 3) a neighbor. The N.T. uses it for a member of the same family, either physical or spiritual. See, for example, such texts as Matthew 1:2; 4:18; 5:22; 7:3-5; 12:46, 48; 18:15, 21, 35; 22:24-25; 23:8; 28:10; Mark 6:3; Luke 3:19; John 7:3; 11:2; Acts 7:2; 11:1; 13:15; 15:1; Romans 1:13; I Cor. 1:1; and many others like these.

scripture...Holy Spirit...David - We need to pay close attention to this verse and to what it tells us about 1) nature of Scripture and 2) the method (how) of inspiration. Peter’s usage of the term "scripture" is typical of those recorded in the N.T., including Jesus. Similar expressions are "it is written" and "Scripture says."

Invariably the term is applied to what now constitutes our Bible, excluding the apocryphal books which are printed in most Catholic editions. These books were considered authoritative since they were from God. Hence, whenever anyone quoted from an O.T. text, the quote was considered the final word on the subject. For an extensive study on this subject, see Clark Pinnock’s Biblical Revelation from Moody Press. See also New Testament Evidences from College Press.

V. 17 - he was numbered - Judas was chosen by Jesus as an apostle, but became a traitor of his own choosing.

share - The Greek word is seen in 1:26, in Luke 1:9; John 19:24. was allotted - This translates a verb meaning to obtain by lot or to determine by casting lots. It is found in Luke 1:9 and John 19:24. The word was used of choices made, whether divine (as with Judas and Matthias) or human.

ministry - The Greek word looks like deaconship; but it meant service in such a broad sense that it includes apostleship here and in 1:25, as also in Acts 20:24; 21:19; Rom. 11:13; II Cor. 4:1; 6:3 and others. We should realize that the apostasy of Judas created a vacancy that needed to be filled at this time. The death of James in Ch. 12 did not create a vacancy that then had to be filled. The apostleship was not something that could be transferred. Paul’s choice was in addition to these twelve men.

V. 18,19 - Apparently a parenthesis by Luke. See Matthew 27:1ff for the parallel account. Each account can be understood to be truthful even if they describe the whole event somewhat differently. They can be harmonized if desired, eliminating what some see as a contradiction.

The text as it stands seems to be an explanation by Luke to Theophilus of some events which took place but were not too clear at the time of the writing. Luke pointed out the extra items not mentioned by Peter, since those who were listening to Peter knew about Judas and would not have needed an explanation.

V. 20 - Psalms 69:25 and 109:8 are quoted. Doubtless Peter had never associated these Psalms with Judas or Jesus, and is expressing facts only now understandable. Of importance is the idea that the apostles were to be guided into truth (John 16), and this is some of that guidance.

habitation - Generally, a dwelling place, a home; but here a place within a group.

office - The Greek term and its various forms means overseer, or as found in I Tim. 3:1; Titus 1:7; I Peter 2:12, 25. In the case of the apostles, they were the initial group in reference to the whole church. Men to oversee the individual assemblies were to be chosen to care for the local groups, but such did not and do not have only the guidance of the Holy Spirit. The N.T. was/is their guide.

V. 21 - one of the men - Whose qualifications are 1) accompanied Jesus, beginning with John’s immersion, 2) witnessed Jesus’ resurrection, and 3) chosen by the Lord. There was no need of other than those who knew the facts.

V. 22 - resurrection - They never preached other than a crucified and resurrected Christ, the salvation of those believing, the stone of stumbling to those who did not, Rom. 9:33; I Cor. 1:18. Of course, I Cor. 15 develops this subject extensively.

V. 24 - Lord, who knowest the hearts - How well the apostles could testify to this fact! Jesus may be meant, since he had just been mentioned in v. 21, and also had selected the twelve originally, etc.

of all men - Just what the men meant by this prayer is uncertain. Did they feel unable to discern their own desires as well as the worth of the two men, about which they could only guess? Likewise, their method of selection is of interest, since we do not know why they chose the particular method they did. However, such questions are futile and we desist.

V. 25 - place - The men were careful to not designate where this is, though Jesus did in John 17:12 (which prayer they heard), nor to speak evil of Judas, though they must surely have felt strongly about that which he did.

ministry and apostleship - the two terms are not identical, but do overlap.

V. 26 - apostles - Though the twelve are explicitly identified in this chapter, others are also called apostles in the New Testament, such as Paul; James (Galatians 1:19); Barnabas (Acts 14:4, 14; Andronicus and Junias (Rom. 16:7). See also Philippians 2:25 and II Cor. 8:23. Yet none of these ever claimed to be among the 12 nor to have their prerogatives, except Paul.

The testimony of the twelve was considered normative by the early church since God was directing them. This same fact was true about Paul. Therefore, the measure of any message preached or written was that which was considered to be from these men, and from these men alone, or those who had associated with them, as Mark or Luke.

11. Why did Luke specifically identify in v. 13 who had watched Jesus ascend?

12. How long was it between the ascension and Pentecost?

13. What did the apostles do in this period?

14. Why did the Scripture have to be fulfilled? How was it (what the Holy Spirit spoke through David) fulfilled?

15. What specific qualities did the apostles indicate must be present in the man replacing Judas? Why?

16. Just exactly what qualifications did the apostles have that others did not have?

L E S S O N T W O

(2:1-36)

2 When the day of Pentecost had come, they were all together in one place. 2 And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. 3 And there appeared to them tongues as of fire, distributed and resting on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.

36 Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."

The News has come! The twelve were commanded to stay in Jerusalem, which they did, and are now prepared to receive the power from on high (Luke 24:49), the Holy Spirit (Acts 1:5). Luke 24:53 shows the apostles, the "witnesses of these things," in the temple, continually in praise to God.

Without doubt, God chose the time of Pentecost because many Jews would be in Jerusalem and present to hear the Gospel proclamation. Likewise, Jerusalem was chosen as the place of presentation, not only because of the above fact, but also because the facts of the Gospel were known to most (remember that Jesus was crucified at Passover time) and any unfounded claims (such as the resurrection) could easily be checked.

V. 1 - Pentecost - Normally occurred 50 days after Passover. See Exodus 23:16; 34:22; Leviticus 23:15-21; Numbers 28:26-31; Deuteronomy 16:9-12.

they - The nearest grammatical antecedent is "apostles" in 1:26. This does not prove "they" to have been the apostles. The remainder of the chapter treats the apostles, however, and not any others who were with them. The ministry of Jesus to the apostles, the events in chapter one, the subsequent events in Acts which show the unique place the apostles held in the church: all combine to argue for the apostles and against any others. Those who hold that the "120" are the group which received the Holy Spirit in Acts 2 do so without any basis in fact, rather upon poor exegesis and wishful thinking. Such a position makes it possible for everyone to be "baptized" in the Holy Spirit as the apostles were, a strictly non-scriptural point of view.

V. 2 - sound - The Greek word means noise, or echo. "Sound" is a good word. The idea to be conveyed is this: the sound heard is not simply a wind, but like a rushing mighty wind, as of a tornado. The significance for the apostles may have been varied, depending upon their state of mind.

The promise of Jesus of a mighty power to come upon the apostles was described by the term "Holy Spirit". We do not, as a rule, connect the Holy Spirit with wind, or wind with God. However, for the men sitting in the house, the situation was different. The Greek term (if they spoke it); the Aramaic term (which probably they spoke): the Hebrew term (the language in which most of their Bible was), all had the varied meanings of wind, breath, etc.; then spirit, mind, attitude/disposition, and God. The O.T. used the Hebrew term in all these ways. Here are some examples: as wind, Genesis 8:1, "and God made a wind blow"; as breath, Job 27:3, "as long as my breath is in me"; as one’s disposition/attitude ("spirit"), Numbers 5:14, "and if the spirit of jealousy"; as that part of man from God which returns to God at separation of spirit and body, Isaiah 57:16 "from me (God) proceeds the spirit, and I have made the breath of life"; (Note the idea in Eccles. 3:21; 8:8; James 2:26) and of God, Genesis 1:2; Job 33:4, "the spirit of God has made me, and the breath of the Almighty gives me life" (It is thus often a phrase which equals God, as in Psalms 33:6; Isaiah 30:33). These ideas could be multiplied but this will suffice to help us see that the sound like that of a rushing mighty wind would have created in the minds of the "twelve" the concept of God in their presence, a God of power, might, ability.

house - Can refer to the temple, as in 7:47.

V. 3 - tongues - Symbolized like a flame of fire (though not actually fire).

Both the wind and the fire were O.T. symbols of God, as in II Sam. 5:24; I Kings 19:11,12; Psalms 104:3; Ezekiel 37:9; Exodus 3:2; Deuteronomy 5:4; Hebrews 12:29.

Recall John 1:32, when the Spirit descended as a dove upon Jesus, "abiding upon him." The Spirit of God lives in Christians, II Cor. 1:22. Hence, the Spirit may take different forms in relationship to man.

As we consider the Holy Spirit coming upon these men, it will be instructive to compare Luke’s Gospel with Luke’s history. Consider Luke 1:15, 35, 41, 67; 2:25; 3:22; 4:1; etc. Then Acts ch. 2, 7:55; 8:17, 29; 10:19; etc. Luke shows the coming of the Spirit in both sound and sight to direct the lives of these twelve men, upon whose shoulders the proclamation of an everlasting Gospel rested.

It has been pointed out that though this day of Pentecost seems of great importance, it is not found to be so in early church writings (including the N.T.); the day of Christ’s resurrection is the day of prominence.

V. 4 - tongues - Identified as a language, spoken and understood. Note the expressions which show the identification of tongue with language in verses 6, 8, 11. I Cor. 14:21 makes a positive equation of "tongue" with language. There is nothing in the N.T. to cause any other interpretation than this: tongue = language. Those who make "tongue" equal to something else, do it in opposition to the evident usage, and not because of any usage.

V. 5 - Luke identified various groups (v. 9-11) who were hearing and seeing the heavenly event, as the apostles spoke "the mighty works of God." The people were characterized as devout (cf. Luke 2:25), and dwellers in Jerusalem. It may be that they dwelt there permanently, or were temporary dwellers from Passover to Pentecost. The point is made that all were Jews, in sympathy if not by birth.

One can think of the tower of Babel where God brought confusion by mixing languages. Now He unites through the same medium. It is important to note that no Scripture can be cited that shows such a gift was used to "evangelize" or used other than in a meeting of brethren.

V. 6 - they were bewildered - Though all "dwelt" in Jerusalem (and perhaps all understood a common language like Aramaic) various language groups were represented among them. The sound drew them together, but the bewilderment came when the realization came that all were hearing in their own particular language despite the fact that the twelve apostles (the ones who were speaking) were Galileans (and not, therefore, capable of speaking so many different languages). As a matter of interest, notice how widely Jews were dispersed in the world. Peter’s epistles were addressed to the "dispersed," I Peter 1:1ff.

V. 11 - our own tongues - The usage of the Greek term is the same in verse 4.

mighty works - We are not told what these things were, so it is useless to speculate.

V. 12 - all were amazed - The exact results intended by the "wind" and languages. The signs were not the message, but to get attention for the message. The phenomena were, however, a partial fulfillment of God’s prophetic statements through his prophet Joel, as Peter will say. God had been preparing for this event since before the foundation of the world. It is now the fullness of time and the mystery, long hidden, is to be revealed, a mystery that concerned Jesus and the unique role he filled in man’s history, being the actual basis for man’s redemption, and forming the foundation of the church (=the kingdom of God, which also was/is Christ’s body), within hours of being a historical reality.

V. 13 - new wine - The Greek word means a wine that is sweet. Since the time was spring, no "new" grape juice had been made from "sweet" grapes and preserved by one of several methods. If the skeptics’ remarks are taken at face value, "new wine" could produce inebriation.

mocking - Some were predisposed to explain the phenomena in terms contrary to the truth. Such had always been so, and would continue to be. Consider the parable of Jesus in Luke 8, the comment and quote of an O.T. text from Isaiah in Matthew 13:14-15; and Paul’s use of a like text from Habakkuk 1:5 in Acts 13:41; and use of the Isaiah text in Acts 28:26-28. (The basic Greek term was used in ch. 17:32 to describe what some did when Paul preached about the bodily resurrection of Jesus from the dead.) They jeered at the signs and perhaps also those who were minded to accept said signs as from God. Peter had a ready response to the amazement of some, the skepticism of others.

V. 14 - Peter - He will now begin a sermon, not only intended to allay the charge of some (v. 13) but to show that the Jews should have been prepared for what had happened to Jesus, and what was now beginning to happen in the "church age."

The first major task of the apostles was to show the Jews the cross as it related to God’s plan for the Messiah. Their problem was manifold, but basically involved seeing Jesus as both God and man, and both a Messiah and a suffering servant.

the eleven - As with another term, "the twelve," those who accompanied Jesus were meant, and excludes the "120" as remarked above.

men of Judea - He addressed the crowd, though we know not if all understood, or if some did, because we know not if the crowd could all understand a common language, or if only some did (hence the need to have other languages spoken by the apostles). As obvious, but not able to be settled, we don’t know if, in addition to the miracle of sound, sight, speech, there was also a miracle of hearing.

V. 15 - These are not drunk - Whether or not the scoffers really meant what they said is anybody’s guess. They may have suggested it to avoid praise (cf. v.11) or because they did not understand the phenomenon, or because they understood, but did not wish to believe, etc. As Peter stated, drunkenness was unlikely, and offered a more reasonable interpretation of the manifestation.

V. 16 - this is what - Peter asserts that God had planned just such an event to usher in a new era, the last days, in which the pouring out of the Spirit would be one event. Turn it around, and Peter said: what was spoken by the prophet Joel is fulfilled in what you are hearing, seeing, etc. Peter said, in effect, that everything he quoted from Joel was then being fulfilled. Many try to take the prophecy apart, and asserts each piece must be more or less literally fulfilled. Peter seems to assert the opposite. The gist of Joel was the coming of the Holy Spirit upon the apostles. The subsequent events were results of this cause. It is then unnecessary to look for or expect any fulfillment of Joel beyond the apostles.

As a general conclusion in consideration of N.T. quotes from O.T. texts, one should not assert what the N.T. does not assert. Contrariwise, if the N.T. asserts a fulfillment, then the safest and best course is to accept it. As illustrations, see Matthew 1:23; 2:15, 17; 4:15-16; Acts 13:33-41; 15:15-17; etc. Peter certainly interprets Joel by that which he said, and the interpretation was inspired. That is hard to argue with.

V. 17 - pour out my spirit - As with 2:38, the question is: was the Spirit Himself given (poured out) or gifts from the Spirit? The O.T. Hebrew text says "poured out" but that doesn’t settle the matter. It seems from various texts that either position could be true insofar as the apostles were concerned. Certainly if the person of the Holy Spirit is meant, it can only be in a manner of speaking, as best we know, since we can’t conceive of one distinct person being in twelve different bodies at the same time. However, since God is not limited as we are, such is quite possible. See John 14:23; Rom. 5:59; Eph. 1:13; I Cor. 6:19; II Cor. 1:21,22; I Thess. 4:8. The end result was what was important, and we can see that for ourselves.

V. 20 - day of the Lord - Normally used in the N.T. epistles to mean the Second Coming, as in I Cor. 1:8; II Cor. 1:14, Phil. 1:10; I Thess. 5:2; II Thess. 2:8; I Tim. 6:14. Of course, there may have been more than one "day of the Lord," with one yet to come when the epistles were written. It may also be true that Joel’s expression included all the time in the "last days," so that his prophecy included the Second Coming. Again, as remarked about, the gist of Joel’s prophecy was what was occurring that day to the twelve.

V. 21 - whoever calls - Paul has the same statement in Romans 10:13. It apparently means that any person, regardless of who it is, may receive salvation if said person turns to the Lord for salvation. Of course, this idea of universal salvation was foreign to Jewish concepts, in the main, and definitely not understood by Peter, the speaker, the other apostles, or those listening. The whole Acts account gives various struggles of the early Christians to overcome their provincial thinking, and see the truth of the statement in Romans 3, that God is "the God of the Gentiles also."

name of the Lord - This expression equals the person of the Lord. Many times "name" means the person, as in Acts 3:16; etc. We might notice that this is one of several times when the texts referring to God in the Old Testament are applied to Jesus in the N.T. Consider Isaiah 45:23 and Rom. 14:11; Phil. 2:10-11; Psalms 34:8 and I Peter 2:3; Isaiah 8:13 and I Peter 3:15.

V. 22 - Jesus of Nazareth - This phrase identifies who is the subject of Peter’s remarks. Many were called "Jesus." We need to remember that the real issue is this: do you and I believe that Jesus of Nazareth is the Christ of God? Peter affirmed this proposition in Matthew 16:16, as did the other apostles.

Peter proclaimed that the events were part of God’s plan; the above fact (including explicit details about Jesus’ death, burial and resurrection) that was prophesied by Joel to happen in the "last days" - all was taking place just as God had intended.

mighty works, wonders and signs - Three aspects of any miracle, viewed from what it took to do it (mighty work), the response it caused in the viewer (wonder), and that it (sign) pointed to something beyond itself.

you yourselves know - The Gospels are replete with miracles no one could deny. The case is much like that in Acts 4:16. Many of those in the audience had knowledge of Jesus’ works, or were themselves among the blessed. It was as Nicodemus said in John 3, "We know that you are a teacher come from God; for no one can do these signs that you do, except God be with him."

V. 23 - this Jesus...delivered up - Further evidence that God had planned to redeem man, and counted the cost to do so. Consider what light this sheds on the "scandal of the cross": it was God’s plan! For God, the events of the cross were the means of the reconciliation of the world. It was only to the minds of men out of tune with God that the cross was a scandal.

lawless men - Probably the Romans, but could well mean men with no restraints, such as the Jewish leaders or Pilate; whose only restraint was what worked for them personally. Jesus’ death was not a matter of helplessness: God foreknew it; but men were still guilty of it, because they, with power of personal judgment willed it to be so. The crowds shouted to Pilate, "Crucify him (Jesus)." They accepted blame for his blood, Matthew 27:25.

V. 24 - God raised him up - Note how clear and bold Peter is, within a city where the facts he preached could be easily checked. Only an abundance of evidence could have changed the apostles into such forthright witnesses. Consider also how much Peter’s ideas about Jesus’ death and resurrection had changed since he first heard about it.

pangs of death - Probably best understood as referring to that which held Jesus (i.e., death), which is likened to the trap or snare that held whatever it caught. In Jesus’ case, God planned that death would not triumph over Him who is Life. As Peter said, "It was not possible" for death to hold Jesus. Obviously the resurrection provided the best perspective from which to view the crucifixion, then or now.

V. 25 - This is one of the interesting usages of prophecy Peter makes, through the leading of the Holy Spirit. The text (from Psalms 16), as Peter explained in verses 29-31, could not refer to David, and to no one else but the Messiah. In it, the Messiah had expressed the confidence that a resurrection (in his case) would occur, since he, being raised, would enjoy the presence of God after the resurrection from the state of the dead.

In this connection, consider how often Jesus spoke of his resurrection. The epistles show what the resurrection means to us as they elaborate upon the meaning and application of Jesus’ death in our behalf.

V. 27 - Hades (Hebrew "sheol") - The term really describes, not so much the actual grave, or the decay of the flesh, but rather the dead in total, all those who have died, regardless of their actual state. The meaning, then, is that the one David is quoting expected to be restored to life again, not remain among the dead. Of course, the apostles were witnesses of this fact, additionally substantiated by Peter’s argument in verses 29-31, that David could not have been speaking of himself, the facts being contrary to it. The Psalmist was then shown to have been speaking of the Messiah who was to come, and now identified to be Jesus. For us as Christians, knowing that Jesus existed before the time of the Psalmist (since Jesus is eternal in nature), we can understand that Jesus through the Psalmist foretold his own death, resurrection, etc.

The Greek word for Hades occurs ten times in the N.T: Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:31; Revelation 1:18; 6:8; 20:13,14 and our text. It is equal to the O.T. "Sheol". The Greek word for hell occurs in the following places: Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6. It is important to note that we should not read hell in our text, since that gives a misunderstanding of the actual events. Jesus did not go to hell as we think of it, but rather to Hades which is simply the place of the dead, inclusive of all the dead.

corruption - To be understood in parallel with Hades, and meant the state/place of the dead, rather than referring to the physical body, per se.

V. 28 - thy presence - The Greek says "with your face" meaning God’s actual presence. The Greek term "face" often meant the person or the person’s presence.

V. 29 - David’s tomb was within the city walls, as seems evident from Nehemiah 3:16. Solomon was apparently also buried there. (The "tombs of the kings" now extant are apparently not the ones Peter had in mind, since they date only from the Roman period.) This the Jews listening all knew. Hence, the Psalm could only refer to the Messiah, who was being preached to them as Jesus of Nazareth.

V. 30 - God had sworn - The text Peter has in mind is II Sam. 7:12-16; and Psalms 132:11-12. Note Luke’s record of Gabriel’s remarks to Mary, Luke 1:32-33. Since the Messiah’s resurrection was a matter of prophecy, thus truth, the Jews could not argue the point. All Peter needed to do was show that Jesus was the subject of that prophecy.

V. 32 - we are witnesses - The proof positive of the resurrection of Jesus was in the twelve apostles who were eyewitnesses of the matter.

V. 33 - Being exalted - The promise to David had been fulfilled at last, since Jesus was the fulfillment. The greatest era in the Jews’ history, known as the "last days," had come. Paul remarked as much in I Cor. 10:11. The thing that was different, however, was that Jesus was exalted in heaven at God’s right hand, while the Jewish people, as a nation, had supposed that the Messiah would sit upon a throne in the (earthly) city of Jerusalem, and establish an earthly kingdom. Of course, they were sadly and badly mistaken. The kingdom to be brought into existence by the Messiah was to be spiritual in nature, not material, and its king was to reign from heaven not upon earth. This point about "Jerusalem" was enlarged and clarified by Paul in Galatians 4:21-31. The kingdom of which the Messiah was to be king was/is the Church, the body of Christ. In this way, Jesus sat upon the throne of his father David, ruling over a kingdom that, by its very nature, could have and would have no end (since the kingdom was not material in nature, but spiritual. Material things, all of them, have an end, I John 2:15-17).

the promise (of the Father) - See Luke 24:49. It is noteworthy that God is said to do this in Joel, and Acts 2:17; while here Jesus is said to "pour out" the Holy Spirit, or at least gifts of the Holy Spirit, accounting for what they saw and heard. Hence, Jesus and God are said to have done the same things; another item which shows Jesus’ deity.

V. 34 - David did not ascend - Peter again appeals to Scripture to establish his case, using the same Scripture Jesus had used earlier to show the misunderstanding of the Jews (see Matt. 22:41-45). It was Jesus who ascended into the heavens to begin to reign, not David. We do not think that Peter affirmed anything about what David did at death, bur rather stated what happened to Jesus as the subject of prophecy.

V. 36 - Let...Israel know - By virtue of the prophecies, the testimonies and the empirical evidence, the fact was clear: Jesus of Nazareth was Lord and Messiah, the person the Jews had crucified. (Note John 17:5, 24-26; I Cor. 15:27; Eph. 1:20-23; etc.). Observe also how David’s "Lord" and Peter’s "Lord" are declared to be one and the same, and that "Lord" and "Messiah" were equated, all in reference to Jesus.

Now, as we begin study of 2:38, we must recognize the following: The basics are to be considered in this text, and 2:42. It must be recognized that good and honest men have labored long over this whole section and yet have differed over what is therein said. It will not do, therefore, to argue that the Bible "says" it (whatever), and suppose that statement will end the discussion. The question to be resolved is: what does the Bible "say," here or elsewhere? May we then approach the text within that sphere of thought, and do our best to understand exactly what God did say to us. It may further be added that even if we, or anyone else, is able to discern the exact import of these verses, that gives no reason for pride, nor does it mean that practice will be equal to understanding. God may well save because of faith and despite some/much misunderstanding (with the resultant disobedience or lack of obedience). Stated differently, grace may be greatened to some/many as God so desires. Be that as it may, no one is hereby relieved from knowing and doing as well as possible. Neither are we privileged to offer salvation other than as God directed.

17. Did God plan for the Pentecost event to happen?

18. How many of the Jews were to be in Jerusalem for this feast? (See Ex. 23:14-17; Lev. 23:15-21; Deut. 16:9-12).

19. With whom did Peter stand up? To whom did the crowd address their questions?

20. How many things did God plan or perform in regard to Jesus, according to Peter’s sermon?

21. What was the point about David’s tomb?

22. Peter said the Jews had done what to Jesus?

L E S S O N T H R E E

Receiving God’s Word Acts 2:37-47

37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" 38 And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. 39 For the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to him." 40 And he testified with, many other words and exhorted them, saying, "Save yourselves from this crooked generation." 41 So those who received his word were baptized, and there were added that day about three thousand souls. 42 And they devoted themselves to the apostle’s teaching and fellowship, to the breaking of bread and prayers.

43 And fear came upon every soul; and wonders and signs were done through the apostles. 44 And all who believed were together and had all things in common; 45 and they sold their possessions and goods and distributed them to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

V. 37 - cut to the heart - The verb means to sting or to cut or to pierce. It conveys the idea that Peter’s words stunned them, not only because what he said was recognized as being true, but also because of the enormity of the truths presented.

to Peter and the rest - Though Peter had preached, and answers their question, the other eleven may also have been speaking. The twelve were recognized as those who would know the answers, on the basis of what had been seen and heard, and so they were asked. This is but another indication that only the twelve were recipients of Joel’s prophecy, and properly the subjects being described in 2:1ff.

what shall we do - Not a rhetorical question, but one for information. They had accepted as true what Peter had said. They now believed that Jesus of Nazareth was the Messiah, and that they were guilty of sin in respect to His crucifixion.

V. 38 - repent - The Greek word means: change your mind (and thus your life). It is a prominent N.T. theme, involved in the initial response to the gospel facts, and in subsequent Christian life. One never gets through repenting, since (like Paul in Phil. 3:13-14) one must always "press forward" in better living, higher goals, following in Jesus’ footsteps.

It is a basic premise behind the N.T. epistles that those to whom they were written will conform to the stipulations therein. Hence, repentance is presumed on the part of the recipients. Stated differently, to have the measure of the stature of the fullness of Christ is going to demand constant mind-changing, seen in life-changing. Nothing else will suffice.

The doctrine of repentance is much more forward looking than being concerned with the past. The Christian must live in the future, not the past. We do people a disservice with our "faith", repentance, etc.," if we leave an impression that repentance is only necessary to becoming a Christian, rather than essential to remaining a Christian.

be baptized - The second of the two commands, the results being stated next. This is the first outward action commanded, and actually the effect of faith and repentance. We are active in believing and changing our mind, and express our acceptance of Jesus as our Savior, in a way that all can see, by our obedience to the command to be immersed. By these three: faith, repentance, immersion, we are in Christ, Galatians 3:27. (See comments on 8:36 please).

forgiveness of sins - A promise to be received by faith. We cannot prove that such has been done. We accept the fact that our sins have been forgiven because of our faith in God’s character. We do what Jesus commands, and believe that God will keep His promise(s). John’s immersion was for the forgiveness of sins, but like the sacrifices of the Old covenant, depended upon the blood of Jesus (Cf. Mark 1:4), Hebrews 9:15-17.

gift of the Holy Spirit - There is so much controversy over this point (as well as the preceding ones!). The argument over the nature of the Holy Spirit, the relationship of the Holy Spirit to one’s conversion, then the subsequent effects upon that (converted) person, whether the gift is the Holy Spirit Himself, or a gift from Him - all these are at issue here. We think it is best to take the text as meaning the person of the Holy Spirit, as presented in Romans 8:9-11. So then, the person of Jesus gave his life for all our sins, the person of the Holy Spirit is given as a guarantee of our eternal inheritance, II Cor. 5:5.

V. 39 - the promise - Some consider this to be the same promise as in 1:4; some think it refers to the prophecy of Joel, especially that in v. 21, but not excluding the other parts of the prophecy relating to items individuals were to receive. Some also hold that the "promise" was only to the Jews, not to Gentiles, and Acts 2:38 should not be cited by anyone as applicable to this present age, considering that the "everyone" means only Jews, and that Gentiles were/are to be treated differently.

We think the "promise" means Jesus and all that he means, and is for everyone, anytime, anywhere. The rest of the N.T. never indicates anything else, or any other message. If God had intended to have another Gospel, etc., he surely did not indicate it anywhere.

It is also pertinent to remark that Peter (and the other apostles) surely said more than they understood. The term "you and ...your children, and ...all that are far off" was not thought to include Gentiles, only Jews. Hence, the experience in Peter’s life in Acts 10 was necessary to make him (and the rest of the Jews) understand that everyone was meant, not Jews only. As Peter stated, "I perceive that God shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him," Acts 10:34-35. Paul, the Jew, was specifically told that he would be sent "far away to the Gentiles," Acts 22:21. Inspiration did not extend to understanding of the revelation which the apostles received. It was with them as it was with the men of old, I Peter 1:10-12. They were as we are: God’s revelation is one thing; our understanding of God’s revelation another thing. We do well to keep this in mind as we study, that we are attempting to understand God’s revelation. All men are equal in this respect. It is not that God’s revelation cannot be understood (and obeyed), because it can be. The point is, however, that we are humans who are trying to know what is divine. The task is great and often life’s experiences are needed to understand some things in God’s Word. Others may have perceived better than we, and so what others say about God’s revelation might need to be considered. All need to study and keep the mind open while studying.

Looking ahead to v. 42, because of the importance of the verse, an extended study is given. The reader should remember that probably the essentials of church life are stated. Even though many of the things written in the epistles may not have been known by those first Christians, they were still Christians, no more and no less. We do well to remember that when we get into discussions with others about what is essential to the Christian life, what characteristics must one have, names worn, etc.

V.40 - save yourselves - This command is passive: "be saved." However, it amounts to this: those listening were to avail themselves of the salvation offered by obeying the immediately preceding commands given. We would understand these instructions from the apostles as being the first fulfillment of Matthew 16:18-19; John 20:23; etc., in that the apostles were the human instruments God used to reveal his new covenant for all people, Jews and Gentiles. The apostles’ word was then law in the sense that it was what God had decreed.

crooked - The opposite of straight. Philippians 2:15 has the same idea. Many different terms are used to describe people of that day: evil, adulterous, perverse; all various ways to describe sinners. The exhortation was, then, to save themselves from the state of being classed as sinners to being classed with the "saved."

V. 41 - those who received - Note here Hebrews 4:2, and the children of Israel of whom it speaks. Consider also the significance of the idea: "those who received." It is stated as if they had choice, rather than "had been chosen" or "were made to do so," etc.

The apostles made up the initial body to which the 3,000 were added consequent upon their immersion "into Christ" as Galatians 3:27 states. We are persuaded that no one is saved (= being in Christ) apart from believing in Jesus of Nazareth as the Christ of God, changing one’s mind to conform to that fact, issuing in immersion of the person in water.

V. 42 - devoted - The Greek term is in a present participle form, indicating a habit of life, what was normally done or practiced, although the verb itself has that sort of idea too (it can be seen in the following contexts: Mark 3:9; Acts 1:14; 2:46; 6:4; 8:13; 10:7; Rom. 12:12; 13:6; Eph. 6:18 and Col. 4:2), indicating a perseverance in something, characterized by perseverance, loyalty, constancy, etc.

apostles’ teaching - The apostles continued what "Jesus began...to teach," Acts 1:1 and by the authority he had given to them, Matt. 28: 19,20.

We can see that others taught or had a teaching in the New Testament, (I Cor. 14:6, 26; Col. 3:16; II Tim. 2:2; 4:2; Heb. 5:12, etc.) but it is also quite plain that the apostles’ teaching was considered normative and authoritative, not only by themselves, but by the early Christians. (Hence, others such as the 120 were not considered by Luke in his history of the church as important enough to even mention in this respect.)

We need to think about this concept from the perspective of what the apostles taught. These first Christians adhered to the doctrine of the apostles, so that what is meant by our text is that they kept listening and wanting to be taught so that they might practice correctly. The sum total of the apostles’ doctrine included many things not listed in v. 42. The epistles represent their doctrine, as well as the next three items in v. 42, namely, fellowship, breaking of bread, and prayer.

The aim and intent of any study needs to be that of understanding exactly what the apostles taught, so that we might obey it. Any claim to be a New Testament Christian necessitates such procedure. Such attempt has the distinct plus of appealing to the Bible as an objective standard. We must disclaim any other than the Bible as an authoritative guide, while believing what Jesus himself taught or through his chosen apostles as our sole guide.

However, the ideal is not so easy to accomplish as to say. Many people accuse others of having unwritten creeds plus the written one.

Consider two things as illustrations: inferences, and systems of thought or doctrine. Inferences are, by nature, not stated. Any statement would have one inference, or more. We have to be careful about how firmly we insist on inferences. If others cannot honestly see the inference we see, we should not insist they do so before we accept them. (An example might be the kind of bread to be used in the Lord’s Supper, or the use of musical instruments.) If we do so, we make human wisdom and reasoning the test of brotherhood. We have no right to do that. Faith must be based upon God’s revelation, not man’s inferences from it.

The second point is this: deciding what is considered the doctrine of the apostles, and, upon that decision, how it is applied. The inspiration of the N.T. can be asserted with good reason. However, no one can claim inspiration for our understanding of said books, nor the particular way one visualizes their relationships. For instance, we struggle with the concept of law versus grace, and decide that grace is the system that saves us. But we still tend, for various reasons, to make the grace system a law system. There are so many areas where God has not spoken that we sometimes feel uncomfortable. We want to have a "thus saith the Lord" for any and all practices. Hence, we may be prone to see an inference where there is none, or not that which we wish to see. (Illustration: fruit of vine prohibits orange juice.) Moreover, we argue for liberty in opinions, and justly so. But liberty must be just that, not another law system, whether written or unwritten. If God had only 1) clearly revealed what of the teaching of the apostles was for "Christians only," or 2) what system to use to put things together, how much easier it would have been! Alas! we say: "Where the Scriptures speak, we speak; where they are silent, we are silent." It is just as true, and maybe more needed, to say, "Where the Scriptures speak, we are silent; where the Scriptures are silent, only there may we speak." But if so, may we respect the source, and consider it as human, not divine.

fellowship - It is all too common to consider fellowship as that which we do at meals, or at a party, etc., and not also (and more correctly) what we have in Christ. We need to stress the second, that the first may be more meaningful.

Any first discussion of this subject, however, even if the above is granted immediately brings up the issue: who is in Christ, or, God is father of what person? Though it is true that everyone who is in Christ is also in fellowship with everyone else, we individually decide those whom we consider to be in Christ. By this action, we thus choose with whom we have fellowship.

One of the questions that may be asked about our text specifically is this: if fellowship is "automatic", why did Luke state that they "continued" in it, much as they continued in the other things? It seems that continuing in teaching, etc., would automatically maintain the fellowship. Hence, the term may have been used merely to state what was true, rather than to indicate something the Christians did.

Christians share in the grace of God, and in the lives we live by His grace and His Spirit being in us. God commands us all to take care of one another in love, which is everyday fellowship.

A study of the words in the N.T. related to fellowship yields an idea of commonness, hence of mutual relationships, then the results from the relationship. The opposite concept would be attention to that which is one’s own, or concerns on an individual level rather than a collective level.

The definition of fellowship is having things in common, being partners or sharing interests and efforts toward a common goal, in some way or degree belonging to one another. Christian fellowship is the partnership of duties, interests and of destiny which is peculiar to the church of God, which is the brotherhood of those who are in the family of God by new birth in Christ. See Acts 2:42; Gal. 2:9; Phil. 1:5; 2:1; I Cor. 1:9.

We see some practical outworkings of the recognition of commonness in Acts 4:32-37. This was not an example of a planned economy, nor of a legal requirement, but rather brotherly love expressed. Jesus and his disciples had a common treasury, but Judas was greedy/covetous, the opposite of the right attitude. Jesus taught that we must deny self, and make the way of the cross our desire. In so doing, we participate with him, and have fellowship with others of like mind.

A Christian is not to share in things of the world, but separate self from those, that he/she may share in all things of God. Hence, the "holy" and the "common" are yet facts of life of the Christian, though the terms have changed somewhat from O.T. usage.

For the Christian, the concept of fellowship will be sometimes expressed by the Greek preposition that means "with." See here Rom. 6:4, 6; 8:17; Phil. 3:10; Col. 2:12, 13; Philemon v. 1,2, where the ideas of fellowship are expressed.

breaking of bread - Many things the apostles taught are interesting, but none are more so than our subject, nor none more controversial. Many positive things can be said which would include the following:

1) Jesus instructed it

2) To be done by Christians in remembrance of Him

3) Until He comes again

4) It is to commemorate his death (i.e., his body, given for us; his blood, shed for remission of sins).

5) It has been practiced as an integral part of Christian worship even from the beginning (steadfast continuance at the start).

6) It is identified as "breaking of bread" and "Lord’s Supper."

7) It should correctly be observed, lest we condemn ourselves.

8) Jesus used simple symbols, bread and fruit of vine, to begin it. (The same symbols have been continually used, showing the general consensus of understanding within the Church. Doubtless, simple and common things were used to help us get our minds off of them, and on Him to whom they pointed).

9) Each was to partake of it, individually, yet as a collective body. That it is a memorial, a proclamation, a fellowship and a covenant seems clear.

There are some things not so clear, however, and require consideration, since many are divided over one or more of the following:

1) How often is "often"?

2) How does the Lord’s supper relate to worship (not to worship services, but to worship)?

3) What about the elements? Must they be identical to, or similar to, those used by Jesus?

4) Is the "breaking of bread" in our text actually equal to the Lord’s supper?

5) How necessary is it for the individual Christian to participate?

6) How does one correctly observe it?

7) If one correctly observes the Supper, what benefits accrue if any?

8) Who may officiate at the table?

9) Who may participate?

Christians have never been united on these matters, maybe because the Scriptures are not clear or for other reasons. No discussion of these points can be done without a reflection of one’s theology. Stated another way, one’s religious background will determine one’s answers on individual religious matters. Any answer, therefore, simply must be taken with these things in mind. Additionally, as mentioned above, we must take care that God’s system of grace is not transformed into a system of law. Because of the limitations of space, only the first item will be discussed, but similar discussions are possible on the other items.

The texts that seem to bear most heavily on the frequency of observance are Acts 2:42; 20:7; and I Cor. 11.

Some would also include the type in the Old Covenant, the bread of the presence ("shewbread"), arguing that as it was to be changed and eaten each week, so must this antitype the Lord’s Supper. It seems to be true from 2:46 that the early Christians observed the Supper daily - why not? Acts 20:7 simply presents the practice of one congregation at Troas. We don’t know if all congregations did so or not, or if the Apostle Paul approved or not (silence proves little). The evidence is that one congregation did so - that is all we have. We may suppose that they were instructed by an apostle (perhaps Paul) but that is not explicitly said. There is little argument about the practice - the argument is: does one conclude that all did because some did? I Cor. 11 does not state how "often" is often. If one attempts to cite early church history, a reasonably good case can be presented for a weekly observance. What about type and antitype? The Hebrew epistle does not say how much the "copy" and the "copied" were to resemble each other. Any student of types knows that, except Scripture precisely states what is typified, anything can be (and has been) argued. In our case, one might well ask about having at communion time twelve unleavened loaves, or a type with no liquid attached to it being a type of something with a liquid as major factor. There are significant differences between the two things, and no Scripture states just exactly what the type foreshadowed. It is then a matter of opinion on most things.

If God’s Word has said: do this weekly, on Sunday, using only grape juice and unleavened pieces of baked dough, we might have something more substantial than we do. It does not so say. We are then in the position of arguing the most of our position from inference. Let us be careful how we draw our lines.

prayer - This is a concept that is like the last three. All were and are but facets of the doctrine the apostles taught. Prayer is taught in the O.T. and a privilege for every Christian. We are not told how God hears any and all prayers, or answers them, or a dozen other things we would like to know. We are told to pray, believing, always. Those things are clear and all God saw fit to reveal to us.

V. 43 - fear came - The state of mind described as fear probably varied from person to person, since it may run the gamut from a state of terror to that of great respect. The last is the healthy and desirable frame of mind in reference to God, the first, what should not be true. God wants everyone to honor him as God, but view him as our loving gracious Father.

many wonders and signs - This will be a recurring idea in Acts, since God worked often and mightily through the apostles.

V. 44 - This verse, and v. 45, illustrate a part of the fellowship in which the first Christians continued. See the same idea in II Cor. 8 and 9.

V. 45 - This will happen again as seen in chapter 4. No one was commanded to do so, or even encouraged to do so. Possessions were shared as the need or desire arose, quite in contrast to a forced compliance, as by a ruler or state.

V. 46 - attending the temple - The temple area was the common area for the church to meet, since it was easily accessible, and provided both shelter and a rich mine for evangelism.

breaking bread - More than likely the Lord’s Supper. There would be little point in remarking about what went on everywhere by everybody, Christian or not. The last part of our verse and the opening phrases of v. 47 probably were written to show in what attitude of mind the early Christians lived.

V. 47 - God added - This text again highlighted the way that God was connected with the Church, that it might be more clearly perceived by all. The text stated this fact: God, not man, adds to the Church, because the church is divine, not human in origin. Many other scriptures bear on the same general point, and are listed with comment.

1. Jeremiah 31:31-34, quoted in Heb. 8:8-13. The text in Jeremiah comes from the midst of a revelation by the prophet, which concerned God’s future plans for Israel. He promised to restore them to their land, and bring good times back to them. One of the blessings of restoration was the promise about a new kind of covenant relationship between God and his people. Jeremiah’s text as quoted in Heb. 8 is in the middle of a discussion about the old and new covenants revealing that Christians were the intended recipients of the new relationship God had promised by Jeremiah. Hence, the privilege of covenant relationship as enjoyed by Christians was a direct result of God, who brought the new covenant into existence. As Paul said in I Cor. 2:9: the covenant was not of man - it was of God, a mystery hidden for the ages (Rom. 16:25-27) but revealed in the last days through the apostles. Cf. Eph. 3:3-6.

2. I Chron. 17:7-14, in Luke 1:30-33. The text in I Chron. is from a revelation to Nathan by God, as God unfolded his future plans. Among the things promised were:

a) a "name" for David to be fulfilled in his offspring (note that the Messiah was to be the "Son of David," and the many times Jesus accepted that expression; and that opening verse of Matthew pinpoints the relationship God had promised.)

b) that God would bring about a new place for his people Israel (tie in with Daniel 2:44-45, and Hebrews 12:18-28)

c) a house and throne for David that would never end. The text in Luke 1 directly states that Mary’s son was the fulfillment of that promise.

3. Ephesians 1:3-14, 22-23 is replete with the idea that God had always intended for Christ to come, that redemption might be provided for everyone, and that Jesus was the head of the Church. Colossians 1:15-20 has the same basic ideas.

4. Ephesians 2:19-22 underscores the new relationship of those whom God has saved by grace through faith, since they are fellow citizens (note the fellowship) and parts of the holy temple of God. The text of I Peter 2:9-10 is pertinent to this text.

5. Ephesians 4:11-16 again helps us to see the active planning of God for the Church, and includes the basic provisions for all its members, said provisions to bring each one to maturity in Jesus, which is God’s ordained design.

6. Matthew 16:13-19 covers the ground from Jesus’ own understanding, in that the knowledge of his divinity, upon which fact the Church was to be built, was of God, not of man (i.e., God originated the plan for the Church). The text also reveals Jesus’ place in the establishment of the Church, and that death (representing any or all enemies) would not end the existence of the Church. Romans 16:25-27 ties in at this point.

7. I Cor. 3:10-17 emphasizes, among other things, the place of the apostles in revealing the character of the Church, which was to be built upon Christ; and that the Church is a holy temple of God, under his protective care.

8. I Tim. 3:14-16 brings in the idea of "household" as being one way to view the ekklesia (church/assembly) of the living God. This text also brings before us several important ideas about Jesus (in whom we dwell/live, and who dwells/lives in us, John 15:5-16). Hebrews 3:1-6 can be used in this regard (i.e., God built the "house").

9. Titus 2:11-14 can profitably be used to show the ownership of those in the Church. The text in I Peter 2:9-10 makes the membership belong to God, thus showing the unity of God and Christ in regard to the Church. (John 17:20ff. shows this also.)

10. Hebrews 9:11-28 has much to offer along these lines of thought. For instance, that God instituted a new will/covenant at the death of Jesus, the mediator of the new covenant. The eternal nature of the sacrifice of Christ as it related to sin’s forgiveness is shown, at the end of the age (of the Old Covenant age and beginning of the New Covenant age).

11. I Peter 1:3-12 nicely reveals what things God has done for those who are living stones in the Church, through whom God promised those things, and what he does continuously for those about whom he planned. (The remaining verses of the chapter are likewise valuable, emphasizing the eternally-destined sacrifice of Jesus for sin.)

12. Revelation 19:1-9 text reveals the ultimate end of the Church as God has planned it. It will help us live better because we, as part of that Church, await our hope which is founded in Christ Jesus. Note the text of I John 3:1-3 here.

Many other scriptures might be given, but these present clearly the fact that God planned to send Jesus in the fullness of time, to die for the sins of the whole world, and to establish the Church which is to continue until the second coming, at which time the present earth will be destroyed and a new heaven and earth begin, II Peter 3; Revelation 21-22.

23. What two things did Peter tell people to do? What results did they get?

24. Do you do what the early Christians did?

25. Why did Luke tell us that God added people to the church? Do you know any Scriptures that tell about men adding to the church?

L E S S O N F O U R

At the Gate Beautiful, 3:1-10

3 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a man lame from birth was being carried, whom they laid daily at that gate of the temple which is called Beautiful to ask alms of those who entered the temple. 3 Seeing Peter and John about to go into the temple, he asked for alms. 4 And Peter directed his gaze at him, with John, and said, "Look at us." 5 And he fixed his attention upon them, expecting to receive something from them. 6 But Peter said, "I have no silver and gold, but I give you what I have; in the name of Jesus Christ of Nazareth, walk." 7 And he took him by the right hand and raised him up; and immediately his feet and ankles were made strong. 8 And leaping up he stood and walked and entered the temple with them, walking and leaping and praising God. 9 And all the people saw him walking and praising God, 10 and recognized him as the one who sat for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what happened to him.

V. 1 - the ninth hour - morning, about 9:00 a.m. if Roman time, afternoon, about 3:00 p.m. if Jewish time. See 4:3. Apparently many of the Christian Jews kept the customs of their culture (perhaps even some regulations, as in ch. 21) through habit, if not through duty. As is evident elsewhere, many had trouble discerning clearly where the two covenants parted company (including the apostles, as ch. 10 shows).

We note in passing that no hour of prayer was commanded in the law. However, the early Church seemingly had this custom. However, some of the Christians may have gone to the temple for the purpose of evangelism, as well as to pray.

Ch. 2:43 had mentioned wonders and signs being done by the apostles. Luke brings one of these into the spotlight for our attention.

V. 2 - Beautiful gate - It may have been the Nicanor gate on the east side, facing the Kidron valley, as many think. If so, Peter and John were coming into Jerusalem and the temple from outside the city wall.

alms - The Greek word is a derivative of the word for mercy. See Acts 9:36; where Dorcas did such, and 10:2 with Cornelius. Jesus talked about this subject in Matthew 6:2-4.

V. 5 - Peter had looked intently upon the man, and the man responded to Peter’s command by fixing his attention upon the two men.

V. 6 - what I have - For the man, what Peter had was far more significant than money. What was true about the lame man we know not, but it is somewhat sobering to think that most people in the world’s history would have been more interested in material things than spiritual things because they did not know better. Even for Christians there is a constant tendency to be so wrapped up in the temporal that the eternal is overlooked.

in the name - The common idiom for the Jewish people by which was meant the person represented by the name (see Acts 1:15), and the power/authority of said person. Luke 9:49; 10:17; Acts 4:7; have this idea. Jesus had worked miracles in his own name’s authority; but the apostles did not do anything in their name. Some thought the name of Jesus could be used to work miracles, but it did not work, Acts 19:13ff.

V. 7 - he took him by the right hand - Peter gave a physical impetus to the command in v. 6 to walk. The lame man may have had no reason to obey Peter (he may not have known abut Peter like we know of Peter).

V. 8 - walking, leaping - Clearly healed, especially since he had never walked, being lame from birth. This is a typical healing by the apostles, quite unlike the pseudo-attempts of our day. The man was immediately (as in Matt. 21:19; Luke 1:64; Acts 13:11) and completely cured. It would be hard to imagine the man’s feelings, wouldn’t it?

praising God - Whether he remembered or considered what Peter had said to him is unknown. He just praised God. It may be of interest that Luke’s Gospel has more about praise and glorification in it than any other Gospel.

V. 10 - they were filled - Those who saw the man and recognized him perceived immediately a great miracle had occurred (4:16): the man had received something more important than alms!

wonder - This was the reaction of the synagogue crowd in Luke 4:31-37 when Jesus healed a demonized man and of Peter in Luke 5 at the catch of fishes.

amazement - When Jesus raised from the dead the daughter of Jairus (Mark 5:35-43), the onlookers reacted this way.

26. Does the text specifically say why the two apostles were going to the temple?

27. What did Jesus teach about giving of alms?

28. Do you think that the apostles did not want to give things of a material nature, or had to substitute, or what?

29. For what reason did Luke describe the man’s actions after the miracle?

30. Do you suppose that the apostles were offended when the man praised God rather than Jesus or them?

On Solomon’s Porch, 3:11-26

11 While he clung to Peter and John, all the people ran together to them in the portico called Solomon’s, astounded. 12 And when Peter saw it he addressed the people, "Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we made him walk? 13 The God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And his name, by faith in his name, has made this man strong whom you see and know; and the faith which is through Jesus has given the man this perfect health in the presence of you all.

21 whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old. 22 Moses said, ‘The Lord God will raise up for you a prophet from your brethren as he raised me up. You shall listen to him in whatever he tells you. 23 And it shall be that every soul that does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken; from Samuel and those who came afterwards, also proclaimed these days. 25 You are the sons of the prophets and of the covenant which God gave to your fathers, saying to Abraham, ‘And in your posterity shall all the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to bless you in turning every one of you from your wickedness."

V. 11 - while he clung - The man was unwilling to let the apostles go, probably because he was appreciative of their kindness.

Solomon’s porch/portico - Along the temple courtyard’s east side accessible to all, Jew or Gentile. It was a large area, covered over and provided an excellent location for meetings of the church.

V. 12 - Peter addressed - Their amazement was obvious, as was their question about how the miracle was performed.

our own power or piety - This was a disclaimer of any personal possession of power by the apostles. Here is a good point to view the text of Hebrews 2:4; and to recognize the direct part God played in the working of miracles through the lives of the apostles. It is also worthy of note that the miracle did what miracles of God were basically intended to do: get attention so that something more important than the miracle could be given them, and given with the clear knowledge that God was the giver of it.

V. 13 - The God - A direct connection of their deity with the deity of the new covenant was an important correlation to make. It was exceedingly difficult for the Jews to get that basic idea. Check the argument in Rom. 3:27-31.

his servant Jesus - The Greek term translated servant is that for child or boy, Luke 2:43. However, see its usage in Luke 1:54, 69; Acts 4:25; then Matthew 8:6, 8, 13.

Note how much Peter develops the nature of the Messiah: holy, righteous, greater than Moses, fulfillment of Abrahamic covenant; all of which were important concepts to tie together.

he had decided - The Greek term is the term for judge, as in Matthew 7:1. Pilate, having considered the prisoner, and the people who had brought him concluded it was only for envy that they had brought charges against Jesus, and decided to release Jesus. The point is then quite clear: the Jews were guilty of Jesus’ death.

V. 14 - you denied - Note how Peter indicts both nation and rulers for murders. The demoniacs referred to Jesus as the "holy one of God" in Mark 1:24. Ananias referred to Jesus as the "just one" in Acts 22:14; but the Jews said: We will not accept this man Jesus as our Messiah, so kill him.

V. 15 - Consider the antithesis: the author or life being killed! The word translated "author" appears in Hebrews 2:10 and 12:2; also in reference to Jesus. Of course, Bible students know that Jesus was with God in the beginning when life was first given; that Jesus has life in himself, John 5:26; that no one could actually take Jesus’ life from him except he would allow it, John 10:18; that in Jesus all "hold together" or consist, Colossians 1:17, and that he upholds the universe by his "word of power," Hebrews 1:3. Yet notice that it was God who raised Jesus. The point needed to be made to the Jews that their own personal God had caused Jesus’ resurrection, and so was inextricably involved with the doctrine based upon that resurrection.

we are witnesses - As Jesus commanded in Luke 24:48 and Acts 1:8. The Greek word is commonly transliterated as martyr. The term meant a witness, one who testifies, but came to include dying for one’s faith.

V. 16 - The source of the miracle was not the lame man’s faith, but the apostle’s faith in Jesus, who was primarily the power behind the miracle. Consider what this implied about Jesus’ character: he could do what mortal men could not do.

perfect health - A complete renewal, in their presence. It was evidently miracles like this that convinced the apostles of the deity of Jesus, and that also helped people see that God was with them in their work.

V. 17 - you acted...as did your rulers: in ignorance! - Again the guilt is laid at the feet of the Israelites. It wasn’t that they had not had opportunity to know; contrariwise, they had every chance to know of Jesus, and consider his claims. As Jesus said in John 15:22, they had no defense for their sin.

V. 18 - God foretold - Jesus often pointed this fact out, though it was not believed (as in Matt. 16:21ff.) that he was destined to be crucified. Of course, to the Jews, this was an enigma and paradox: so great a problem that they often pondered it (as did the disciples) for understanding. The inability and unwillingness to resolve the matter made it a matter of sin (stumbling) to them, Romans 9:33. It was not until after Jesus had explained to the two men on the Emmaus road from their scriptures about the true nature of the Messiah, that of suffering and crucifixion, that they put the pieces all together. Once the fact was accepted that the Messiah was destined to die for the sins of man, things fell into place. As Paul the converted Jew said in II Cor. 3:12-17, when one turned to Jesus, one saw clearly.

all the prophets - This very plain fact could only have escaped the notice of the Jews because they were unwilling to accept it. See Rom. 3:21. (Don’t miss the value of citing fulfilled prophecies -Jesus and the apostles made extensive use of this great apologetic point.)

V. 19 - repent - change your mind, renew it, and be then transformed in life.

It is somewhat of a pity that the Greek term got stuck with the English word "repentance" which often has been colored with the Roman Catholic idea of penitence (i.e., "doing penance" as in works, etc.). It is not being sorry and attempting to undo what has been done, or even being sorry (i.e. grieving, mourning, etc.). It is, in fact, simply and only a change of mind, that may/may not be produced by sorrow. Moreover, it has to do with changing one’s future (ref. Luke 3:8-14) rather than the past (the past is history and can’t be retraced), and therefore looks forward much more than backward. The future may well be, and should be, in contrast to the past; but it is the future with which repentance is concerned - all the future. The repentant mind is to be a constant for the Christian. It should be noted that (godly) sorrow, II Cor. 7, is not repentance, however good the sorrow might otherwise be. The command in the N.T. is not "be sorrowful" but rather "change your mind." Consider the same idea in Rom. 12:1-2.

Repentance is the means by which we receive the grace of God for our sins, and by which we maintain that relationship. We must see that it is necessary to do more than just get earthly relationships right. We must get right with God.

turn - Their conduct was to become new, following or resulting from their change of mind. The past life of sin was essentially guilty of murder. Such sin must be forgiven, and redemption brought about.

blotted out - Note Colossians 2:14. The verb means to erase, or smear, or rub off. The purpose for which the Messiah came was this: to bring salvation from sin, to blot out completely the old life (even murder!) and bring about a completely new being, restored to a right relationship with God, heavenward bound!

time of refreshing - This phrase is descriptive of the new life in Christ, the new age of redemption in and through Christ, which all could find by accepting Jesus as Savior, Messiah, and Lord.

V. 20 - he may send the Christ (Messiah) - i.e., that Jesus (Christ) may come and dwell with them , as in John 14:23; etc. This is equal to, a corollary to, seasons of refreshing, v. 19, the express time in which they were then living. They needed to join up. Jesus was to come from the presence (= face) of the Lord (=God). Consider then that Jesus is also identified as "Lord" and "God".

V. 21 - Jesus was in heaven, to remain there until his second coming. There is little, if anything, in the O.T., that we know, that directly talks of Jesus second coming. The verse is better understood as referring to the establishment of the church, etc., prophesied by the O.T. spokesmen. We must consider, in addition to the blessings now available for every Christian, that there is yet a salvation to be revealed, I Peter 1:4-5, for every Christian.

V. 22 - you shall listen to him - Peter now points out the biggest reason why the people needed to act: because of the nature of Jesus, of whom their own Moses had spoken. Of course, if Moses had prophesied such a time to come then he had also necessarily prophesied about the end of his law, and the necessity to honor the word of the one succeeding him, even Jesus, the prophet that God had raised up, replacing Moses.

V. 23 - The consequences of failure to repent are here spelled out.

every soul - The whole man/person, as in Acts 1:14.

shall be destroyed - Note this same idea in Exodus 30:33; 31:14; Numbers 15:31. The basic Greek word is in I Cor. 5:5; I Thess. 5:3; II Thess. 1:9; I Tim. 6:9. It bespeaks a total loss of everything rightfully belonging to every person, and a punishment in hell received that could have been avoided, since God did not intend that any should go to hell.

V. 24 - these days - The days of repentance to God and faith in Jesus (Acts 20:21), the times of refreshing. How often the message had been given to them! However, God himself described the nation as both wicked and contrary, Rom. 10:21.

V. 25 - sons of the prophets - Followers of what the prophets had prophesied, and sharers in the promises to Abraham, which were the blessings of God; further described in v. 26 as God’s provision to turn everyone from wickedness unto righteousness.

V. 26 - The blessings of God were theirs if they turned from their sinful ways. Peter had commanded them to repent, because of their sins, which would bring forgiveness and further blessing. Jesus came to save his people from their sins, Matt. 1:21, but he could only do so if they were willing to receive him. John wrote in 1:11 that the nation of the Messiah had not, as a nation, received him. Jesus wept over Jerusalem because he had often extended an invitation to them but they were unwilling, Luke 19:41-44.

31. How did the apostles utilize the miracle?

32. Who was given credit by Peter for the power to work the miracle?

33. Of what sort of "life" was Jesus the author?

34. How many people were ignorant? Did ignorance release them from being charged with murder?

35. If the Jews were not guilty (as some say), why the command to change their mind and have their sins blotted out?

36. How many years had God been telling Israel about the events then happening?

37. What was the reason that God sent Jesus to the Jews?

4 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2 annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3 And they arrested them and put them in custody until the morrow, for it was already evening. 4 But many of those who heard the word believed; and the number of the men came to about five thousand.

V. 1 - as they were speaking - Apparently Peter and John were interrupted. The preaching following the miracle, brought about the conversion of at least 2,000 almost as many as in chapter 2.

Sadducees - This group was a "mixed bag." They held to the literal word of God (especially the Pentateuch), rejecting all the Jewish rabbinical literature, which the Pharisees held. However, they also disbelieved in life after death, and other matters as seen in chapter 23. This is an interesting turn of events from the Gospels, where the Pharisees and scribes were especially prominent. However, most of the priests were Sadducees, and much involved in the affairs of the temple, and the political life of the nation.

V. 2- teaching...preaching...resurrection - Of course, the message not only caused some to be converted, but some contradicted as in John 11 (where Caiaphas and company were concerned about the influence of Jesus among the people). We should pay attention to this fact: the apostles never got in trouble for preaching immortality nor for speaking about a so-called "spiritual" resurrection; but rather for proclaiming the bodily resurrection of Jesus from the tomb.

V. 3 - Note here that Jewish regulations of jurisprudence were kept, in that no trial was to be held at night. This is the reason for the "official" trial of Jesus, as recorded in Luke 23, after the un-official trial before Annas had been held prior to daybreak.

already evening -The men had gone to the temple at the ninth hour (3:1). Since it seems unlikely that the events following the miracle would last all day, it is more likely that the time was about 3:00 p.m., and evening would soon occur.

V. 4 - of men - The Jewish custom was to number only the men in any census, since the man was, in God’s order, considered the head of the household. This primary order was not changed in the New Testament revelation of God, as I Cor. 11 clearly shows. This is not to say that women were unimportant, just affirming what God plainly revealed to the church for its members.

QUESTIONS

38. Into what gate and at what hour did the two apostles go to the temple?

39. What explicit point did the apostles make about Jesus?

40. Was the temple area large enough to accommodate a large number of people? At least how many?

Before the Sanhedrin, 4:5-22

5 On the morrow their rulers and elders and scribes were gathered together in Jerusalem, 6 with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high priestly family. 7 And when they had set them in the midst, they inquired, "By what power or by what name did you do this?" 8 Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders, 9 if we are being examined today concerning a good deed done to a cripple, by what means this man has been healed, 10 be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man is standing before you well. 11 This is the stone which was rejected by you builders, but which has become the head of the corner. 12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved."

13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered; and they recognized that they had been with Jesus. 14 But seeing the man that had been healed standing beside them, they had nothing to say in opposition. 15 But when they had commanded them to go aside out of the council, they conferred with one another, 16 saying, "What shall we do with these men? For that a notable sign has been performed through them is manifest to all the inhabitants of Jerusalem, and we cannot deny it. 17 But in order that it may spread no further among the people, let us warn them to speak no more to any one in this name." 18 So they called them and charged them not to speak or teach at all in the name of Jesus. 19 But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, you must judge; 20 for we cannot but speak of what we have seen and heard." 21 And when they had further threatened them, they let them go, finding no way to punish them, because of the people; for all men praised God for what had happened. 22 For the man on whom this sign of healing was performed was more than forty years old.

V. 5 - rulers, elders, scribes - Some suggest that the Jewish Sanhedrin was composed of 22 scribes, 24 priests/rulers, 24 elders. In Jewish literature, and in N.T. usage, this group was variously called: the elders, the senate/council, great law-court, great court, and court of the seventy. Its actual origin is unknown, but seems probably to have arisen after the return from Babylon. The Greek word for "elders" is the same term as was applied to the men who were chosen to lead local congregations, as in Acts 11:30; 14:23; 15:2; etc.

V. 6 - Annas - He was actually high priest from the Jewish point of view, but Caiaphas, his son-in-law, was the officially appointed high priest by the Romans. Annas had been deposed from the position (which he was to hold for life by Jewish law), but through sons and relatives who were appointed high priest, still was the power behind the position.

V. 7 - Their questioning may have been an attempt to follow Deuteronomy 13:1ff.

power...name - These terms were about synonymous, and referred to the source of the apostles ability.

V. 8 - filled with the Holy Spirit - Several different people are said in the N.T. to have been filled with the Holy Spirit such as John the Immerser, Elizabeth, Zechariah, Jesus, the apostles, Peter, Stephen, Paul, Barnabas, the disciple in Antioch of Pisidia. It was a major factor in the selection of the seven in Acts 6. Evidently, from this list, the "filling" did not result in the same effects always.

Jesus had promised guidance to the apostles for such situation: Matthew 10:17ff, and his promise to them was kept.

V. 9 - examined - The Greek word is that used for questioning or interrogation, as in a law court. Note 12:19; 24:8; 25:26; 28:18 for other uses of the word.

good deed - Not a bad work, but a deed done by a benefactor. Peter’s implication: Why are we being tried for a good deed?

a cripple - The Greek term is descriptive of one weak/sickly, and is often used figuratively.

V. 10 - The actual intended use of the miracle by God was to provide an audience to which the apostles could proclaim facts about Jesus. This miracle, or any miracle, is meaningless apart from a revelation as to its basic purpose. All miracles had some purpose (even if unknown to us), since they were not performed indiscriminately.

Peter and the rest will pray for (continued) boldness, v. 29, but it was plain to his auditors that he and John were bold (already).

by the name -The very person, Jesus of Nazareth, whom they thought had been crucified, now arises to haunt them.

you crucified...God raised - Peter was unequivocal, allowing the chips to fall where they may. The die was cast!

this man is...well - Complete and well. As the council observed, v. 16, the facts were all too clear.

V. 11 - This stone...rejected - Jesus had quoted this text from Psalms 118:22 some weeks earlier in speaking to Jews in the temple. See Matthew 21:33-46; Rom. 9:33. The same old problem was yet present: the divine/human personage named Jesus, and the inability of the Jews to accept him as such.

V. 12 - salvation - As the man had been "saved" in the physical realm through Jesus’ power, so it was necessarily in the spiritual realm: only in Jesus could wholeness be found. Of course, the Jews expected salvation by the Messiah (Christ), so he was saying nothing but what Moses and the prophets said (as Paul in Acts 23:6; 26:22-23). The difficulty lay in just what salvation included. It is always important to recognize just how exclusive Christianity claims to be, and this verse states it plainly.

V. 13 - they saw - Actually, the tables are turned, and the council is on trial.

boldness - Originally, the word meant freedom of speech, then freedom to act, confidence to act, etc. Peter used it in Acts 2:29, and Paul asked for prayer that he might speak in such a way, Ephesians 6:19. Other places of interest are John 16:29; Acts 28:31; II Cor. 3:12; Eph. 3:12; Phil. 1:20; Colossians 2:15; I Tim. 3:13 Hebrews 3:6; 4:16; 10:19; I John 2:28; 3:21; 5:14.

uneducated - No rabbinical training was meant, no education at the feet of the Jewish teachers, etc.

common- The Greek word means something not in office, not skilled in some matter (here, in religious matters), so a commoner.

with Jesus - No halo or shining face was meant,