3:15 killed…God raised…we are witnesses. Peter’s confident and forceful declaration (cf. 1 Cor. 15:3–7) was a clear defense of and provided further evidence for Christ’s resurrection. Peter’s claim was undeniable; the Jews never showed any evidence, such as Jesus’ corpse, to disprove it. Prince of life. The Gr. word for “prince” means originator, pioneer, or beginner of something. Both Heb. 2:10 and 12:2 translate it “author.” It describes Jesus as the Divine Originator of life (cf. Ps. 36:9; Heb. 2:10; 12:2; 1 John 5:11, 20).
3:18 foretold by the mouth of all His prophets. Cf. Gen. 3:15; Ps. 22; Is. 53; Zech. 12:10.
3:19–21 times of refreshing…times of restoration of all things. “Times” means epoch, era, or season. Two descriptions are given to the coming era of the millennial kingdom. This is clear because they bracket the reference to Jesus Christ being sent from God to bring those times. Peter points to Christ’s earthly reign (see notes on 1:7; cf. Rom. 11:26). The period will be marked by all kinds of blessings and renewal (cf. Is. 11:6–10; 35:1–10; Ezek. 34:26; 44:3; Joel 2:26; Matt. 19:28; Rev. 19:1–10).
3:19 Repent…be converted. See notes on 2:38; Matt. 3:2. “Converted” is a frequent NT word that relates to sinners turning to God (9:35; 14:15; 26:18, 20; Luke 1:16, 17; 2 Cor. 3:16; 1 Pet. 2:25). your sins…blotted out. Cf. Ps. 51:9; Is. 43:25; 44:22. “Blotted out” compares forgiveness to the complete wiping away of ink from the surface of a document (Col. 2:14).
3:22 Quoted from Deut. 18:15. Moses was revered by the Jews as their first and greatest prophet, and the Jews viewed the prophet “like him” to refer to the Messiah.
3:23 Quoted from Deut. 18:19; cf. Lev. 23:29. Peter’s audience was in the precarious position of losing covenant blessings by rejecting the Messiah.
3:24 prophets, from Samuel. Samuel was called a prophet in the OT (1 Sam. 3:20). Although he did not directly prophesy about Christ, he did anoint David as king and speak of his kingdom (1 Sam. 13:14; 15:28; 16:13; 28:17), and the promises David received were and will be fulfilled in Christ (cf. 2 Sam. 7:10–16).
3:25 in your seed. Quoted from Gen. 22:18; 26:4. Jesus Christ was the ultimate fulfillment of the Abrahamic Covenant and its blessings (Gal. 3:16), which are still available to the Jews.
3:26 God…raised up. See note on 2:32. His Servant. See note on v. 13.
Acts 3:26
Major Sermons in Acts
Sermon: Peter to crowds at Pentecost
Theme: Peter’s explanation of the meaning of Pentecost
Reference: Acts 2:14-40
Sermon: Peter to crowds at the temple
Theme: The Jewish people should repent for crucifying the Messiah
Reference: Acts 3:12-26
Sermon: Peter to the Sanhedrin
Theme: Testimony that a helpless man was healed by the power of Jesus
Reference: Acts 4:5-12
Sermon: Stephen to the Sanhedrin
Theme: Stephen’s rehearsal of Jewish history, accusing the Jews of killing the Messiah
Reference: Acts 7:2-53
Sermon: Peter to Gentiles
Theme: Gentiles can be saved in the same manner as Jews
Reference: Acts 10:28-47
Sermon: Peter to church at Jerusalem
Theme: Peter’s testimony of his experiences at Joppa and a defense of his ministry to the Gentiles
Reference: Acts 11:4-18
Sermon: Paul to synagogue at Antioch
Theme: Jesus was the Messiah in fulfillment of Old Testament prophecies
Reference: Acts 13:16-41
Sermon: Peter to Jerusalem Council
Theme: Salvation by grace available to all
Reference: Acts 15:7-11
Sermon: James to Jerusalem Council
Theme: Gentile converts do not require circumcision
Reference: Acts 15:13-21
Sermon: Paul to Ephesian elders
Theme: Remain faithful in spite of false teachers and persecution
Reference: Acts 20:17-35
Sermon: Paul to crowd at Jerusalem
Theme: Paul’s statement of his conversion and his mission to the Gentiles
Reference: Acts 22:1-21
Sermon: Paul to Sanhedrin
Theme: Paul’s defense, declaring himself a Pharisee and a Roman citizen
Reference: Acts 23:1-6
Sermon: Paul to King Agrippa
Theme: Paul’s statement of his conversion and his zeal for the gospel
Reference: Acts 26:2-23
Sermon: Paul to Jewish leaders at Rome
Theme: Paul’s statement about his Jewish heritage
Reference: Acts 28:17-20
Acts 4
4:1 priests. The office of priest in the OT began with Aaron and his sons (Lev. 8). They became the human intermediaries between holy God and sinful humanity. They were characterized by 3 qualities: 1) they were chosen and set apart for priestly service by God; 2) they were to be holy in character; and 3) they were the only ones allowed to come near to God on behalf of the people with the High-Priest being the chief go-between on the Day of Atonement (Lev. 16). Cf. Num. 16:5. the captain of the temple. Chief of the temple police force (composed of Levites) and second-ranking official to the High-Priest. The Romans had delegated the temple-policing responsibility to the Jews. Sadducees. See notes on 23:8; Matt. 3:7.
4:2 preached in Jesus the resurrection. This part of the apostles’ message was the most objectionable to the Jewish leaders. They had executed Christ as a blasphemer and now Peter and John were proclaiming His resurrection.
4:3 already evening. The Jews detained Peter and John overnight in jail because Jewish law did not permit trials at night. It had been too late to convene the Sanhedrin (see note on v. 15) that afternoon, so the apostles would face a hearing the next day before that council.
4:4 five thousand. The cumulative total of men in the Jerusalem church by this time, not the number of those converted after Peter’s latest message.
4:5 rulers, elders, and scribes. These positions made up the Jewish ruling body, the Sanhedrin (see note on v. 15).
4:6 Annas…Caiaphas. See note on John 18:13. Even though Annas (A.D. 6–15) had been replaced and Caiaphas was now High-Priest (A.D. 18–36), he retained his title and wielded great influence. John…Alexander. Their identities are uncertain. “John” could be an alternate reading for “Jonathan,” who was one of Annas’ sons and replaced Caiaphas as High-Priest in A.D. 36.
4:8–12 Peter put the Sanhedrin on trial by preaching the gospel to those same men who condemned Jesus Christ and made themselves enemies of God.
4:8 filled with the Holy Spirit. See note on 2:4. Because Peter was under the control of the Spirit, he was able to face persecution and preach the gospel with power (cf. Luke 12:11, 12). Rulers…elders. See note on v. 5.
4:11 rejected…the chief cornerstone. Quoted from Ps. 118:22 (see note); cf. Eph. 2:19–22; 1 Pet. 2:4–8.
4:12 no other name. This refers to the exclusivism of salvation by faith in Jesus Christ. There are only two religious paths: the broad way of works salvation leading to eternal death, and the narrow way of faith in Jesus, leading to eternal life (Matt. 7:13, 14; cf. John 10:7, 8; 14:6). Sadly, the Sanhedrin and its followers were on the first path.
4:13 uneducated and untrained men. Peter and John were not educated in the rabbinical schools and had no formal training in OT theology.
4:15–17 It would be risky to punish the two apostles when they had broken no laws and had performed a miracle that captured the entire city’s attention. But the Sanhedrin believed it had to stop the preaching of the incriminating truth that its members had executed the Messiah.
4:15 council. The Sanhedrin, the Jews’ national ruling body and supreme court. It had 71 members, including the High-Priest (see note on v. 5).
4:19 to listen to you more than to God. Christians should obey governmental authority (Rom. 13:1–7; 1 Pet. 2:13–17), but when government decrees are clearly contrary to God’s Word, God must be obeyed (cf. Ex. 1:1
5–17; Dan. 6:4–10).
4:23 chief priests. A small group within the Sanhedrin (see note on v. 15), composed of former High-Priests and members of influential priestly families (see note on Matt. 2:4). elders. See note on v. 5.
4:24–30 Peter and John’s experience did not frighten or discourage the other disciples, but exhilarated them. They took confidence in God’s sovereign control of all events, even their sufferings. Furthermore, they were comforted that the opposition whom they were facing was foreseen in the OT (vv. 25, 26).
4:24 Lord. The Gr. word is an uncommon NT title for God that means “absolute master” (Luke 2:29; 2 Tim. 2:21; 2 Pet. 2:1; Jude 4; Rev. 6:10), which represented the disciples’ recognition of God’s sovereignty.
4:25 by the mouth of Your servant David. See note on 1:16. In the events of recent days, the disciples saw a fulfillment of Ps. 2:1, 2 which they quoted.
4:28 Your hand and Your purpose. God has written all of history according to His eternal plan. The crucifixion of Jesus was no exception (see note on 2:23; cf. Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5–11).
4:30 signs and wonders. See note on 2:19. holy Servant. See note on 3:13.
4:31 was shaken. As on Pentecost, a physical phenomenon indicated the presence of the Holy Spirit (see notes on 2:2, 3). filled with the Holy Spirit. See notes on v. 8; 2:4.
4:32–35 all things in common. See notes on 2:44–46. Believers understood that all they had belonged to God, and therefore when a brother or sister had a need those who could meet it were obligated to do so (cf. James 2:15, 16; 1 John 3:17). The method was to give the money to the apostles who would distribute it (vv. 35, 37).
4:33 witness to the resurrection. See note on 1:22. great grace. This means “favor” and carries a twofold meaning here: 1) favor from the people outside the church. Because of the believers’ love and unity, the common people were impressed (cf. 2:47); and 2) favor from God who was granting blessing.
4:36 Joses…Barnabas…a Levite. Luke introduces Barnabas as a role model from among those who donated property proceeds. Barnabas was a member of the priestly tribe of the Levites and a native of the island of Cyprus. He becomes an associate of Paul and a prominent figure later in the book (cf. 9:26, 27; 11:22–24, 30; chaps. 13–15). Cyprus. The third largest island in the Mediterranean after Sicily and Sardinia, located some 60 mi. W off the Syrian coast (see note on 13:4).
4:37 having land, sold it. The OT prohibited Levites from owning property in Israel (Num. 18:20, 24; Deut. 10:9), but that law was apparently no longer in force. It is also possible that the land was in Cyprus.
Acts 5
5:1 Ananias…Sapphira. These are two classic examples of hypocrisy among Christians who faked their spirituality to impress others (cf. Matt. 6:1–6, 16–18; 15:7; 23:13–36). They were “in the congregation of those who believed” (4:32) and were involved with the Holy Spirit (v. 3), but remained hypocrites.
5:2 he kept back part of the proceeds. This was not a sin in and of itself. However, they had promised, perhaps publicly, that they were giving the full amount received to the Lord. Their outward sin was lying about how much they were giving to the church, but the deeper, more devastating sin was their spiritual hypocrisy based on selfishness.
5:3 Satan filled your heart. Ananias and Sapphira were satanically inspired in contrast to Barnabas’ Spirit-filled gesture (4:37).
5:3, 4 lie to the Holy Spirit. Ananias must have promised the Lord he would give the whole amount. He lied to the ever-present Holy Spirit in him (1 Cor. 6:19, 20) and in the church (Eph. 2:21, 22).
5:5 great fear. See v. 11. They were afraid about the seriousness of hypocrisy and sin in the church. The people learned that death can be the consequence of sin (see 1 Cor. 11:30–32; 1 John 5:16). That fear extended beyond those present to all who heard about the divine judgment (v. 11). Cf. 1 Pet. 3:10; 4:17.
5:6–10 The Jews did not embalm, but customarily buried the dead the same day, especially someone who died by divine judgment (see Deut. 21:22, 23).
5:9 test the Spirit of the Lord. Sapphira had gone too far in presuming upon God’s forbearance. The folly of such blatant human presumption had to be shown as a sin, hence the ultimate divine chastening that followed.
5:11 church. This is the first use of “church” in Acts, although it is the most common word used to describe the assembly of those who had believed (cf. 4:32). See center-column note on Acts 2:47.
5:12 signs and wonders. See note on 2:19. Solomon’s Porch. See note on 3:11.
5:13 none…dared join them. See note on v. 5. These unbelievers had respect for the followers of Jesus, but feared the deadly potential of joining the church.
5:14 believers…both men and women. While the unbelievers stayed away due to fear of the consequence of sin, there were multitudes who heard the gospel witness, gladly believed, and joined the church.
5:15 shadow of Peter. The people truly believed he had divine healing power and that it might even extend to them through his shadow (cf. 3:1–10). But Scripture does not say Peter’s shadow ever healed anyone; in fact, the healing power of God through him seemed to go far beyond his shadow (v. 16, “multitude…all were healed”). This outpouring of healing was an answer to the prayer in 4:29, 30.
5:16 unclean spirits. Cf. Matt. 10:1; 12:43–45; Mark 1:23–27; 5:1–13; 6:7; 9:25; Luke 4:36; 8:29; 9:42. They are demons, fallen angels (Rev. 12:3) who are so designated because of their vile wickedness. They frequently live inside unbelievers, particularly those who vent their wicked nature.
5:17 high priest. See note on 4:6. Here the title could refer to Annas (cf. 4:6) or Caiaphas. Sadducees. See notes on 23:8; Matt. 3:7.
5:18 the common prison. The public jail.
5:19 an angel of the Lord. This person should not be confused with “the Angel of the Lord” in the OT (see note on Ex. 3:2).
5:20 the words of this life. The gospel (cf. Phil. 2:16; 1 John 1:1–4). Jesus Christ came into this world to provide abundant and eternal life to spiritually dead people (cf. John 1:4; 11:25; 1 John 5:20).
5:28 doctrine. The gospel of Jesus Christ (see notes on 2:14–40; 4:12, 13). this Man’s blood on us. The Sanhedrin had apparently forgotten the brash statement its supporters had made before Pilate that the responsibility for Jesus’ death should be on them and their children (Matt. 27:25).
5:29 obey God rather than men. See note on 4:19.
5:30 hanging on a tree. Cf. Deut. 21:23; Gal. 3:13.
5:31 Him God has exalted to His right hand. See notes on 1:9; Mark 16:19; Phil. 2:9–11. Prince. See note on 3:15. repentance to Israel. Salvation for the Jews. Salvation demands repentance (cf. 2:38; 3:19; 17:30; 20:21; 26:20). For the nature of repentance, see notes on 2 Cor. 7:9–12.
5:32 so also is the Holy Spirit. Every believer receives the Spirit the moment one is saved by obeying the gospel (see note on 2:4; cf. Rom. 8:9; 1 Cor. 6:19, 20).
5:34 Gamaliel. Like his grandfather, the prominent rabbi Hillel, Gamaliel the most noted rabbi of his time, led the liberal faction of the Pharisees. His most famous student was the Apostle Paul (22:3).
5:36 Theudas. An otherwise unknown individual who led a revolt in Judea in the early years of the first century, not to be confused with a later Theudas cited in Josephus as a revolutionary.
5:37 Judas of Galilee rose up. The founder of the Zealots who led another revolt in Palestine early in the first century. Zealots, a party of Jews who were fanatical nationalists, believed that radical action was required to overthrow the Roman power in Palestine. They even sought to take up arms against Rome. days of the census. One ordered by Quirinius, governor of Syria, in 6–7 B.C. (cf. Luke 2:2).
5:38, 39 Members of the Sanhedrin heeded Gamaliel’s words concerning the apostles. But, based on his knowledge of Scripture, Gamaliel should have been more decisive and less pragmatic about accepting Jesus as the risen Messiah.
5:40 beaten them. The apostles were unjustly flogged, probably with 39 lashes, the standard number given to avoid exceeding the OT l
egal limit of 40 (cf. Deut. 25:3).
Acts 6
6:1 multiplying. See note on 4:4. The figure could have reached over 20,000 men and women. Hebrews…Hellenists. “Hebrews” were the native Jewish population of Palestine; “Hellenists” were Jews from the Diaspora. The Hellenists’ absorption of aspects of Gr. culture made them suspect to the Palestinian Jews. widows were neglected. The Hellenists believed their widows were not receiving an adequate share of the food the church provided for their care (cf. 1 Tim. 5:3–16).
6:2 serve tables. The word translated “tables” can refer to tables used in monetary matters (cf. Matt. 21:12; Mark 11:15; John 2:15), as well as those used for serving meals. To be involved either in financial matters or in serving meals would take the 12 away from their first priority (see note on v. 4).
6:3 seven men. These were not deacons in terms of the later church office (1 Tim. 3:8–13), although they performed some of the same duties. Stephen and Philip (the only ones of the 7 mentioned elsewhere in Scripture) clearly were evangelists, not deacons. Acts later mentions elders (14:23; 20:17), but not deacons. It seems, therefore, that a permanent order of deacons was not established at that time. full of the Holy Spirit. Cf. v. 5; see notes on 2:4.
6:4 Prayer and the ministry of the Word (cf. v. 2) define the highest priorities of church leaders.
6:5 The 7 men chosen by the church all had Gr. names, implying they were all Hellenists. The church, in a display of love and unity, may have chosen them to rectify the apparent imbalance involving the Hellenistic widows. they chose Stephen…Nicolas. For Stephen’s ministry, see 6:9—7:60. His martyrdom became the catalyst for the spread of the gospel beyond Palestine (8:1–4; 11:19). Philip also played a key role in the spread of the gospel (cf. 8:4–24, 26–40). Nothing certain is known of the other 5. According to some early traditions, Prochorus became the Apostle John’s amanuensis when he wrote his gospel and Nicholas was a Gentile convert to Judaism from Antioch.
6:6 prayed…laid hands on them. This expression was used of Jesus when He healed (Mark 6:5; Luke 4:40; 13:13; cf. 28:8) and sometimes indicated being taken prisoner (5:18; Mark 14:46). In the OT, offerers of sacrifices laid their hands on the animal as an expression of identification (Lev. 8:14, 18, 22; Heb. 6:2). But in the symbolic sense, it signified the affirmation, support, and identification with someone and his ministry. See 1 Tim. 4:14; 5:22; 2 Tim. 1:6; cf. Num. 27:23.
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