B:ACTS

 g. YHWH – Ro‘I (YHWH is my shepherd, BDB 217 & 944, Qal participle), Ps. 23:1

h. YHWH – Sidqenu (YHWH is our righteousness, BDB 217 & 841), Jer. 23:6

i. YHWH – Shammah (YHWH is there, BDB 217 & 1027), Ezek. 48:35

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

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

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

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

1. OT prophets

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

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

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

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

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

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

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

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

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

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

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

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

1:7

NASB “It is not for you to know times or epochs which the Father has fixed by His own authority”

NKJV “It is not for you to know times or seasons”

NRSV “It is not for you to know the times or periods”

TEV “the times and occasions”

NJB “It is not for you to know times or dates”

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

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

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

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

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

1. Jerusalem, chapters 1-7

2. Judea and Samaria, chapters 8-12

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

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

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

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

SPECIAL TOPIC: BOB’S EVANGELICAL BIASES

 I must admit to you the reader that I am biased at this point. My systematic theology is not Calvinism or Dispensationalism,
but it is Great Commission evangelicalism (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). I believe God had an eternal plan for
the redemption of all mankind (e.g., Gen. 3:15; 12:3; Exod. 19:5-6; Jer. 31:31-34; Ezekiel 18; 36:22-39; Acts 2:23; 3:18; 4:28;
13:29; Rom. 3:9-18,19-20,21-31), all those created in His image and likeness (cf. Gen. 1:26-27). The covenants are united in
Christ (cf. Gal. 3:28-29; Col. 3:11). Jesus is the mystery of God, hidden but now revealed (cf. Eph. 2:11-3:13)! The NT gospel,
not Israel, is the key to Scripture.

This pre-understanding colors all my interpretations of Scripture. I read all texts through it! It is surely a bias (all
interpreters have them!), but it is a Scripturally-informed presupposition.

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

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

1. “taken up,” v. 2 – aorist passive indicative

2. “lifted up,” v. 9 – aorist passive indicative

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

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

See Special Topic: The Ascension at 1:2.

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

SPECIAL TOPIC: COMING ON THE CLOUDS

This phrase is an obvious reference to the Second Coming of Christ. This coming on the clouds was a very significant
eschatological sign. It was used in three distinct ways in the OT.

1. to show God’s physical presence, the Shekinah cloud of Glory (cf. Exod. 13:21; 16:10; Num. 11:25)

2. to cover His Holiness so that man would not see Him and die (cf. Exod. 33:20; Isa. 6:5)

3. to transport deity (cf. Ps. 104:3; Isa. 19:1)

In Daniel 7:13 clouds were used of the transportation of a divine human Messiah. This prophecy in Daniel is alluded to over
30 times in the NT. This same connection of the Messiah with the clouds of heaven can be seen in Matt. 24:30; Mark 13:26; Luke
21:27; 14:62; Acts 1:9,11 and I Thess. 4:17.

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

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

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

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

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

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

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

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

NASB (UPDATED) TEXT: 1:12-14

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

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

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

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

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

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

SPECIAL TOPIC: THE APOSTLES’ NAMES

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

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

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

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

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

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

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

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

1. of the area of Galilee known as Cana

2. from the OT use of Canaanite as merchant

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

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

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

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

SPECIAL TOPIC: ISCARIOT

Judas had heard, observed, and fellowshiped with the Lord Jesus at close range for several years, but apparently he still had
no personal relationship with Him by faith (cf. Matt. 7:21-23). Peter undergoes the same intensity of temptation as does Judas,
but with drastically different results. Much discussion has taken place over the motives of Judas’ treachery:

1. it was primarily monetary (cf. John 12:6)

2. it was primarily political (cf. William Klassen, Judas Betrayer or Friend of Jesus?)

3. it was spiritual (cf. John 13:27)

On the subject of Satanic influence or demon possession there are several good resources (listed in the order of those I trust).

1. Merrill F. Unger, Biblical Demonology, Demons in the World Today

2. Clinton E. Arnold, Three Crucial Questions About Spiritual Warfare

3. Kurt Koch, Christian Counseling and Occultism, Demonology Past and Present

4. C. Fred Dickason, Demon Possession and the Christian

5. John P. Newport, Demons, Demons, Demons

6. John Warwick Montgomery, Principalities and Powers

Be careful of cultural myths and superstitions. Satan affects Peter in Matt. 16:23 to tempt Jesus in the very same way—His
substitutionary death. Satan is consistent. He is trying any way possible to stop Jesus’ redemptive work on our behalf.

1. the temptation of Jesus, Luke 4

2. uses Peter

3. uses Judas and the Sanhedrin

Jesus even describes Judas as a devil in John 6:70. The Bible does not discuss the subject of demon possession and influence
as it relates to believers. But, believers are obviously affected by personal choices and personal evil!

The etymology of this word is somewhat obscure; however, there are several possibilities:

1. Kerioth, a city of Judah (cf. Josh. 15:25)

2. Kartan, a city in Galilee (cf. Josh. 21:32)

3. Karōides, a date palm grove in Jerusalem or Jericho

4. scortea, an apron or leather bag (cf. John 13:29)

5. ascara, strangling (Hebrew) from Matt. 27:5

6. an assassin’s knife (Greek), meaning he was a Zealot like Simon (cf. Luke 6:15).

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

▣

NASB “continually devoting”

NKJV “continued”

NRSV “constantly devoting”

TEV “gathered frequently”

NJB “joined constantly”

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

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

SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES

Matt. 27:55-56  Mark 15:40-41  Luke 8:2-3; 23:49  John 19:25

Mary Magdalene Mary Magdalene Mary Magdalene Mary, Jesus’ mother

Mary, mother of James Mary, mother of James Joanna, wife of Chuza His mother’s sister

and Joseph the Less, Joses (Herod’s steward) Mary, wife of Clopas

Mother of the sons of Salome Susanna Mary Magdalene

Zebedee (James and others

and John)

Following are the notes on these women from my commentary on Mark 15:40-41:

 “There were also some women looking on from a distance” The apostolic group was ministered to both financially

 and physically by several women (i.e., cooking, washing, etc., cf. v. 41; Matt. 27:55; Luke 8:3).

“Mary Magdalene” Magdala was a small city on the shores of the Sea of Galilee, three miles north of Tiberias.

 Mary followed Jesus from Galilee after He had delivered her from several demons (cf. Luke 8:2). She has unfairly

 been labeled as a prostitute but there is no NT evidence of this.

  “Mary, the mother of James the Less and Joses” In Matt. 27:56 she is called “the mother of James and

 Joseph.” In Matt. 28:1 she is called “the other Mary.” The real question is, to whom was she married?

In John 19:25 possibly she was married to Clopas, yet her son James, was said to be the “son of Alphaeus”

(cf. Matt. 10:3; Mark 3:18; Luke 6:15).

  “Salome” This was the mother of James and John, who were part of the inner circle of Jesus’ disciples, and

 the wife of Zebedee (cf. Matt. 27:56; Mark 15:40; 16:1-2).

Following are my the notes on these women from my commentary on John 19:25:

  “standing by the cross of Jesus were His mother, and His mother’s sister, Mary, the wife of Clopas,

  and Mary Magdalene” There is much discussion about whether there are four names here or three names.

It is probable that there are four names because there would not be two sisters named Mary. Mary’s sister, Salome,

is named in Mark 15:40 and Matt. 27:56. If this is true, then it would mean James, John, and Jesus were cousins.

A second-century tradition (Hegesippus) says that Clopas was Joseph’s brother. Mary of Magdala was the one out

of whom Jesus cast seven devils, and the first one to whom He chose to appear after His resurrection (cf. 20:1-2; 11-18;

Mark 16:1; Luke 24:1-10).

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

NASB (UPDATED) TEXT: 1:15-26

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

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

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

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

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

SPECIAL TOPIC: INSPIRATION

The “once-for-all” faith refers to the truths, doctrines, concepts, world-view teachings of Christianity (cf. II Pet. 2:21). This
once-given emphasis is the biblical basis for theologically limiting inspiration to the writings of the NT and not allowing later or
other writings to be considered revelatory. There are many ambiguous, uncertain, and grey areas in the NT, but believers affirm
by faith that everything that is “needed” for faith and practice is included with sufficient clarity in the NT.

This concept has been delineated in what is called “the revelatory triangle”

1. God has revealed Himself in time-space history (REVELATION) 

2. He has chosen certain human writers to document and explain His acts (INSPIRATION)

3. He has given His Spirit to open the minds and hearts of humans to understand these writings, not definitively, but
adequately for salvation and an effective Christian life (ILLUMINATION)

The point of this is that inspiration is limited to the writers of Scripture. There are no further authoritative writings, visions,
or revelations. The canon is closed. We have all the truth we need to respond appropriately and pleasingly to God.

This truth is best seen in the agreement of biblical writers versus the disagreement of sincere, godly believers. No modern
writer or speaker has the level of divine leadership that the writers of Scripture did.

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

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

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

SPECIAL TOPIC: TYPOLOGY

 Philo and the early church’s use of allegory and Paul’s use of the same technique differed significantly. The former totally
ignored the historical setting, developing teachings entirely foreign to the original author’s intent. Paul’s approach is better
characterized as typology. Paul assumed the historical setting of Genesis and the unity of the Old and New Covenants, thus he
was able to build on the similarities between them because they have one author—God. In this particular context, Paul compared
the Abrahamic Covenant and the Mosaic Covenant and draws application to the New Covenant of Jer. 31:31-34 and the NT.

Four connections in 4:21-31 may be drawn.

1. the two mothers stand for two families; one formed by natural means, the other by supernatural promise

2. there was tension between these two mothers and their children as there was tension between the Judaizer’s message
and Paul’s gospel

3. both groups claimed to be descendants of Abraham, but one was in bondage to the Mosaic Law and the other was free
in Christ’s finished work

4. two mountains were connected to these different covenants, Mt. Sinai with Moses and Mt. Zion with Abraham. Mt.
Zion or Mt. Moriah was where Abraham offered Isaac as a sacrifice (cf. Gen. 22), which later became Jerusalem.

Abraham was looking for a heavenly city (Heb. 11:10; 12:22; 13:14, New Jerusalem, Isaiah 40-66) not an earthly
Jerusalem.

 Paul may have used this typology because

1. the false teachers had used this same approach to their advantage claiming to be the true seed of Abraham

2. the false teachers may have used an allegory from Moses’ writings to push their Jewish covenant theology so Paul uses
the father of the Jewish faith, Abraham

3. Paul may have used it because of Gen. 21:9-10, which is quoted in verse 30 and says, “drive off” the natural son; in
Paul’s analogy this would refer to the Judaizers

4. Paul may have used it because of the exclusivism of the Jewish false teachers, particularly in their contempt for the
Gentiles; in Paul’s typology the Gentiles are accepted and the racially confident ones are rejected by God (cf. Matt.
8:11-12)

5. Paul may have used this typology because he has been emphasizing “sonship” and “heirship” in chapters 3 & 4. This
was the heart of his argument: our adoption into the family of God by faith through Christ alone, not natural descent.

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

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

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

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

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

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

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

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

1:18

NASB, NKJV,

 NRSV, NJB,

 NIV “falling headlong, he burst open”

TEV “where he fell to his death and burst open”

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

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

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

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

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

▣

NASB, NRSV “Hakeldama, that is Field of Blood”

NKJV “Akel dama, that is, Field of Blood”

TEV “Akeldama, which means Field of Blood”

NJB “Bloody acre. . .Hakel-dama”

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

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

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

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

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

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

▣

NASB, NKJV,

 NJB “office”

NRSV “positions of overseer”

TEV “place of service”

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

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

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

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

SPECIAL TOPIC: THE NUMBER TWELVE

Twelve has always been a symbolic number of organization

A. outside the Bible

1. twelve signs of the Zodiac

2. twelve months of the year

B. in the OT (BDB 1040 plus 797)

1. the sons of Jacob (the Jewish tribes)

2. reflected in

a. twelve pillars of the altar in Exod. 24:4

b. twelve jewels on the high priest’s breastplate (which stand for the tribes) in Exod. 28:21

c. twelve loaves of bread in the holy place of the tabernacle in Lev. 24:5

d. twelve spies sent into Canaan in Num. 13 (one from each tribe)

e. twelve rods (tribal standards) at Korah’s rebellion in Num. 17:2

f. twelve stones of Joshua in Josh. 4:3,9,20

g. twelve administrative districts in Solomon’s administration in I Kgs. 4:7

h. twelve stones of Elijah’s altar to YHWH in I Kgs. 18:31

C. in the NT

1. twelve apostles chosen

2. twelve baskets of bread (one for each Apostle) in Matt. 14:20

3. twelve thrones on which NT disciples sit (referring to the 12 tribes of Israel) in Matt. 19:28

4. twelve legions of angels to rescue Jesus in Matt. 26:53

5. the symbolism of Revelation

a. 24 elders on 24 thrones in 4:4

b. 144,000 (12×12,000) in 7:4; 14:1,3

c. twelve stars on the woman’s crown in 12:1

d. twelve gates, twelve angels reflecting the twelve tribes in 21:12

e. twelve foundation stones of the new Jerusalem and on them the names of the twelve Apostles in 21:14

f. twelve thousand stadia in 21:16 (size of new city, New Jerusalem)

g. wall is 144 cubits in 21:17

h. twelve gates of pearl in 21:21

i. trees in new Jerusalem with twelve kinds of fruit (one for each month ) in 22:2

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

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

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

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

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

1:24

NASB “who knows the hearts of all men”

NKJV “who knows the hearts of all”

NRSV “you know everyone’s heart”

TEV “you know the thoughts of everyone”

NJB “you can read everyone’s heart”

 This is a compound word, “hearts” and “known” (cf. 15:8). This reflects an OT truth (cf. I Sam. 2:7; 16:7; I Kgs. 8:39;

I Chr. 28:9; II Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27).
God knows us completely and still loves us (cf. Rom. 8:27).

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

SPECIAL TOPIC: THE HEART

The Greek term kardia is used in the Septuagint and NT to reflect the Hebrew term lēb (BDB 523). It is used in several ways
(cf. Bauer, Arndt, Gingrich and Danker, A Greek-English Lexicon, pp. 403-404).

1. the center of physical life, a metaphor for the person (cf. Acts 14:17; II Cor. 3:2-3; James 5:5)

2. the center of spiritual life (i.e., moral)

a. God knows the heart (cf. Luke 16:15; Rom. 8:27; I Cor. 14:25; I Thess. 2:4; Rev. 2:23)

b. used of mankind’s spiritual life (cf. Matt. 15:18-19; 18:35; Rom. 6:17; I Tim. 1:5; II Tim. 2:22; I Pet. 1:22)

3. the center of the thought life (i.e., intellect, cf. Matt. 13:15; 24:48; Acts 7:23; 16:14; 28:27; Rom. 1:21; 10:6; 16:18;
II Cor. 4:6; Eph. 1:18; 4:18; James 1:26; II Pet. 1:19; Rev. 18:7; heart is synonymous with mind in II Cor. 3:14-15 and
Phil. 4:7)

4. the center of the volition (i.e., will, cf. Acts 5:4; 11:23; I Cor. 4:5; 7:37; II Cor. 9:7)

5. the center of the emotions (cf. Matt. 5:28; Acts 2:26,37; 7:54; 21:13; Rom. 1:24; II Cor. 2:4; 7:3; Eph. 6:22; Phil. 1:7)

6. unique place of the Spirit’s activity (cf. Rom. 5:5; II Cor. 1:22; Gal. 4:6 [i.e., Christ in our hearts, Eph. 3:17])

7. The heart is a metaphorical way of referring to the entire person (cf. Matt. 22:37, quoting Deut. 6:5). The thoughts,
motives, and actions attributed to the heart fully reveal the type of individual. The OT has some striking usages of the
terms

a. Gen. 6:6; 8:21, “God was grieved to His heart,” also notice Hosea 11:8-9

b. Deut. 4:29; 6:5, “with all your heart and all your soul”

c. Deut. 10:16, “uncircumcised heart” and Rom. 2:29

d. Ezek. 18:31-32, “a new heart”

e. Ezek. 36:26, “a new heart” vs. “a heart of stone”

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

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

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

DISCUSSION QUESTIONS

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

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

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

2. What is the “baptism of the Spirit?”

3. Why is verse 7 so important?

4. Why is the ascension important?

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

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

ACTS 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from “A Guide to Good Bible Reading” p. vi)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

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

1. vv. 16-21 – Joel 2:28-32

2. vv. 25-28 – Psalm 16:8-11

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

4. vv. 34-35 – Psalm 110:1

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

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

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

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

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

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-4

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

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

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

2. thanksgiving to God for the harvest

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

▣

NASB, NRSV “had come”

NKJV “had fully come”

TEV “came”

NJB “came around”

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

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

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

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

SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT

The Greek term for “spirit” is used in several ways in the NT. Here are some representative classifications and examples.

A. of the Triune God

1. of the Father (cf. John 4:24)

2. of the Son (cf. Rom. 8:9-10; II Cor. 3:17; Gal. 4:6; I Pet. 1:11)

3. of the Holy Spirit (cf. Mark 1:11; Matt. 3:16; 10:20; John 3:5,6,8; 7:39; 14:17; Acts 2:4; 5:9; 8:29,35; Rom. 1:4;
8:11,16; I Cor. 2:4,10,11,13,14; 12:7)

B. of the human life force

1. of Jesus (cf. Mark 8:12; John 11:33,38; 13:21)

2. of mankind (cf. Matt. 22:43; Acts 7:59; 17:16; 20:22; Rom. 1:9; 8:16; I Cor. 2:11; 5:3-5; 7:34; 15:45; 16:18; II
Cor. 2:13; 7:13; Phil. 4:23; Col. 2:5)

C. of the spiritual realm

1. spiritual beings

a. good (i.e., angels, cf. Acts 23:8-9; Heb. 1:14)

b. evil (i.e., demonic, cf. Matt. 8:16; 10:1; 12:43,45; Acts 5:16; 8:7; 16:16; 19:12-21; Eph. 6:12)

c. ghosts (cf. Luke 24:37)

2. spiritual discernment (cf. Matt. 5:3; 26:41; John 3:6; 4:23; Acts 18:25; 19:21; Rom. 2:29; 7:6; 8:4,10; 12:11; I
Cor. 14:37)

3. spiritual things (cf. John 6:63; Rom. 2:29; 8:2,5,9,15; 15:27; I Cor. 9:11; 14:12)

4. spiritual gifts (cf. I Cor. 12:1; 14:1)

5. inspiration of the Spirit (cf. Matt. 22:43; Luke 2:27; Eph. 1:17)

6. spiritual body (cf. I Cor. 15:44-45)

D. Characterizes

1. the attitude of the world (cf. Rom. 8:15; 11:8; I Cor. 2:12)

2. thinking process of humans (cf. Acts 6:10; Rom. 8:6; I Cor. 4:2)

E. of the physical realm

1. wind (cf. Matt. 7:25,27; John 3:8; Acts 2:2)

2. breath (cf. Acts 17:25; II Thess. 2:8)

It is obvious that this term must be interpreted in light of its immediate context. There are various shades of meaning which
can refer to (1) the physical world; (2) the unseen world; (3) as well as persons of this physical world or of the spiritual realm.

The Holy Spirit is that part of the Triune God who is supremely active in this stage of history. The new age of the Spirit has
come. All that is good, holy, right, and true relates to Him. His presence, gifts, and ministry are crucial in the furtherance of the
gospel and the success of the Kingdom of God (cf. John 14 and 16). He does not draw attention to Himself, but to Christ (cf. John
16:13-14). He convicts, convinces, woos, baptizes, and matures all believers (cf. John 16:8-11).

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

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

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

SPECIAL TOPIC: FIRE

Fire has both positive and negative connotations in Scripture.

A. Positive

1. warms (cf. Isa. 44:15; John 18:18)

2. lights (cf. Isa. 50:11; Matt. 25:1-13)

3. cooks (cf. Exod. 12:8; Isa. 44:15-16; John 21:9)

4. purifies (cf. Num. 31:22-23; Pro. 17:3; Isa. 1:25; 6:6-8; Jer. 6:29; Mal. 3:2-3)

5. holiness (cf. Gen. 15:17; Exod. 3:2; 19:18; Ezek. 1:27; Heb. 12:29)

6. God’s leadership (cf. Exod. 13:21; Num. 14:14; I Kgs. 18:24)

7. God’s empowering (cf. Acts 2:3)

8. Protection (cf. Zech. 2:5)

B. Negative

1. burns (cf. Josh. 6:24; 8:8; 11:11; Matt. 22:7)

2. destroys (cf. Gen. 19:24; Lev. 10:1-2)

3. anger (cf. Num. 21:28; Isa. 10:16; Zech. 12:6)

4. punishment (cf. Gen. 38:24; Lev. 20:14; 21:9; Josh. 7:15)

5. false eschatological sign (cf. Rev. 13:13)

C. God’s anger against sin is expressed in fire metaphors

1. His anger burns (cf. Hos. 8:5; Zeph. 3:8)

2. He pours out fire (cf. Nah. 1:6)

3. eternal fire (cf. Jer. 15:14; 17:4)

4. eschatological judgment (cf. Matt. 3:10; 13:40; John 15:6; II Thess. 1:7; II Pet. 3:7-10; Rev. 8:7; 16:8)

D. Like so many metaphors in the Bible (i.e., leaven, lion) fire can be a blessing or a curse depending on the context.

▣ “each one of them”

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

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

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

1. Gospel and Spirit

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

See full note at 5:17.

▣

NASB, NKJV “began to speak with other tongues”

NRSV “began to speak in other languages”

TEV “talk in other languages”

NJB “began to speak in different languages”

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

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

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

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

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

NASB (UPDATED) TEXT: 2:5-13

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

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

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

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

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

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

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

▣

NASB, NRSV,

 NJB “bewildered”

NKJV “confused”

TEV “excited”

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

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

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

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

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

1. sunechō, “bewildered” (v. 6)

2. existēmi, “amazed” (v. 7)

3. thaumazō, “astonished” (v. 7)

4. diaporeō, “perplexed” (v. 12)

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

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

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

1. Tertullian, Augustine – Armenia

2. Jerome – Syria

3. Chrysostom, Erasmus – India

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

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

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

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

▣ “proselytes” This refers to Gentile converts to Judaism who were required

1. to keep the Mosaic law

2. that males be circumcised 

3. to baptize themselves before witnesses

4. when possible to offer a sacrifice in the Temple

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

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

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

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

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

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

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

I. Biblical Terms

A. Old Testament

1. Yayin – This is the general term for wine (BDB 406), which is used 141 times. The etymology is uncertain
because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages
are Gen. 9:21; Exod. 29:40; Num. 15:5,10.

2. Tirosh – This is “new wine” (BDB 440). Because of climatic conditions of the Near East, fermentation started
as soon as six hours after extracting the juice. This term refers to wine in the process of fermenting. For some
typical passages see Deut. 12:17; 18:4; Isa. 62:8-9; Hos. 4:11.

3.  Asis – This is obviously alcoholic beverages (“sweet wine,” BDB 779, e.g., Joel 1:5; Isa. 49:26).

4. Sekar – This is the term “strong drink” (BDB 1016). The Hebrew root is used in the term “drunk” or “drunkard.”
It had something added to it to make it more intoxicating. It is parallel to yayin (cf. Pro. 20:1; 31:6; Isa. 28:7).

B. New Testament

1. Oinos – the Greek equivalent of yayin

2. Neos oinos (new wine) – the Greek equivalent of tirosh (cf. Mark 2:22).

3. Gleuchos vinos (sweet wine, asis) – wine in the early stages of fermentation (cf. Acts 2:13).

II. Biblical Usage

A. Old Testament 

1. Wine is a gift of God (Gen. 27:28; Ps. 104:14-15; Eccl. 9:7; Hos. 2:8-9; Joel 2:19,24; Amos 9:13; Zech. 10:7).

2. Wine is a part of a sacrificial offering (Exod. 29:40; Lev. 23:13; Num. 15:7,10; 28:14; Deut. 14:26; Jdgs. 9:13).

3. Wine is used as medicine (II Sam. 16:2; Pro. 31:6-7).

4. Wine can be a real problem (Noah – Gen. 9:21; Lot – Gen. 19:33,35; Nabal – I Sam. 25:36; Uriah – II Sam.
11:13; Amnon – II Sam. 13:28; Elah – I Kgs. 16:9; Benhadad – I Kgs. 20:12; Rulers – Amos 6:6; and Ladies –
Amos 4).

5. Wine can be abused (Pro. 20:1; 23:29-35; 31:4-5; Isa. 5:11,22; 19:14; 28:7-8; Hosea 4:11).

6. Wine was prohibited to certain groups (priests on duty, Lev. 10:9; Ezek. 44:21; Nazarites, Numbers 6; and rulers,
Pro. 31:4-5; Isa. 56:11-12; Hosea 7:5).

7. Wine is used in an eschatological setting (Amos 9:13; Joel 3:18; Zech. 9:17).

B. Interbiblical

1. Wine in moderation is very helpful (Ecclesiasticus 31:27-30).

2. The rabbis say, “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed.” (BB 58b).

C. New Testament

1. Jesus changed a large quantity of water into wine (John 2:1-11).

2. Jesus drank wine (Matt. 11:18-19; Luke 7:33-34; 22:17ff).

3. Peter accused of drunkenness on “new wine” at Pentecost (Acts 2:13).

4. Wine can be used as medicine (Mark 15:23; Luke 10:34; I Tim. 5:23).

5.  Leaders are not to be abusers. This does not mean total abstainers (I Tim. 3:3,8; Titus 1:7; 2:3; I Pet. 4:3).

6. Wine used in eschatological settings (Mathew. 22:1ff; Rev. 19:9).

7. Drunkenness is deplored (Matt. 24:49; Luke 12:45; 21:34; I Cor. 5:11-13; 6:10; Gal. 5:21; I Pet. 4:3; Rom. 13:13-14).

III. Theological Insight

 A. Dialectical tension

1. Wine is the gift of God.

2. Drunkenness is a major problem.

3. Believers in some cultures must limit their freedoms for the sake of the gospel (Matt. 15:1-20; Mark 7:1- 23; I
Corinthians 8-10; Romans 14).

B. Tendency to go beyond given bounds

1. God is the source of all good things.

2. Fallen mankind has abused all of God’s gifts by taking them beyond God-given bounds.

C. Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Mark 7:18-23; Rom. 14:14,20; I Cor.
10:25-26; I Tim. 4:4; Titus 1:15).

IV. First Century Jewish Culture and Fermentation

 A. Fermentation begins very soon, approximately 6 hours after the grape is crushed.

B. Jewish tradition says that when a slight foam appeared on the surface (sign of fermentation), it is liable to the wine-tithe (Ma aseroth 1:7). It was called “new wine” or “sweet wine.”

 C. The primary violent fermentation was complete after one week.

D. The secondary fermentation took about 40 days. At this state it is considered “aged wine” and could be offered on the
altar (Edhuyyoth 6:1).

 E.  Wine that had rested on its lees (old wine) was considered good, but had to be strained well before use.

 F. Wine was considered to be properly aged usually after one year of fermentation. Three years was the longest period
of time that wine could be safely stored. It was called “old wine” and had to be diluted with water.

 G. Only in the last 100 years with a sterile environment and chemical additives has fermentation been postponed. The
ancient world could not stop the natural process of fermentation.

V. Closing Statements

A. Be sure your experience, theology, and biblical interpretation do not depreciate Jesus and first century Jewish/Christian
culture! They were obviously not total-abstainers.

B. I am not advocating the social use of alcohol. However, many have overstated the Bible’s position on this subject and
now claim superior righteousness based on a cultural/denominational bias.

C. For me, Romans 14 and I Corinthians 8-10 have provided insight and guidelines based on love and respect for fellow
believers and the spread of the gospel in our cultures, not personal freedom or judgmental criticism. If the Bible is
the only source for faith and practice, then maybe we must all rethink this issue.

D. If we push total abstinence as God’s will, what do we imply about Jesus, as well as those modern cultures that regularly
use wine (e.g., Europe, Israel, Argentina)?

NASB (UPDATED) TEXT: 2: 14-21

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

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

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

A. The promises by God made in the Old Testament have now been fulfilled with the coming of Jesus the Messiah (Acts
2:30-31; 3:19,24; 10:43; 26:6-7,22; Rom. 1:2-4; I Tim. 3:16; Heb. 1:1-2; I Peter 1:10-12; 2 Peter 1:18-19).

B. Jesus was anointed as Messiah by God at His baptism (Acts 10:38).

C. Jesus began His ministry in Galilee after His baptism (Acts 10:37).

D. His ministry was characterized by doing good and performing mighty works by means of the power of God (Mark
10:45; Acts 2:22; 10:38).

E. The Messiah was crucified according to the eternal purpose of God (Mark 10:45; John 3:16; Acts 2:23; 3:13-15,18;
4:11; 10:39; 26:23; Rom. 8:34; I Cor. 1:17-18; 15:3; Gal. 1:4; Heb. 1:3; I Peter 1:2,19; 3:18; I John 4:10).

F. He was raised from the dead and appeared to His disciples (Acts 2:24,31-32; 3:15,26; 10:40-41; 17:31; 26:23; Rom.
8:34; 10:9; I Cor. 15:4-7,12ff; I Thess. 1:10; I Tim. 3:16; I Peter 1:2; 3:18,21).

G. Jesus was exalted by God and given the name “Lord” (Acts 2:25-29,33-36; 3:13; 10:36; Rom. 8:34; 10:9; I Tim. 3:16;
Heb. 1:3; I Peter 3:22).

H. He gave the Holy Spirit to form the new community of God (Acts 1:8; 2:14-18,38-39; 10:44-47; I Peter 1:12).

I. He will come again for judgment and the restoration of all things (Acts 3:20-21; 10:42; 17:31; I Cor. 15:20-28; I Thess.
1:10).

 J. All who hear the message should repent and be baptized (Acts 2:21,38; 3:19; 10:43,47-48; 17:30; 26:20; Rom. 1:17;
10:9; I Peter 3:21).

This schema served as the essential proclamation of the early church, though different authors of the New Testament may
leave out a portion or emphasize other particulars in their preaching. The entire Gospel of Mark closely follows the Petrine aspect
of the kerygma. Mark is traditionally seen as structuring Peter’s sermons, preached in Rome, into a written Gospel. Both Matthew
and Luke follow Mark’s basic structure.

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

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

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

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

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

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

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

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

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

The OT prophets viewed the future as an extension of the present. For them the future will be a restoration of geographical
Israel. However, even they saw it as a new day (cf. Isa. 65:17; 66:22). With the continued willful rejection of YHWH by the
descendants of Abraham (even after the exile) a new paradigm developed in Jewish intertestamental apocalyptic literature (i.e.,
I Enoch, IV Ezra, II Baruch). These writings begin to distinguish between two ages: a current evil age dominated by Satan and
a coming age of righteousness dominated by the Spirit and inaugurated by the Messiah (often a dynamic warrior).

In this area of theology (eschatology) there is an obvious development. Theologians call this “progressive revelation.” The
NT affirms this new cosmic reality of two ages (i.e., a temporal dualism).

Jesus Paul  Hebrews

Matthew 12:32 Romans 12:2     1:2

Mark 10:30 I Cor. 1:20; 2:6,8; 3:18 6:5

Luke 16:8 II Cor. 4:4 11:3

Luke 18:30 Galatians 1:4

Luke 20:34-35 Eph. 1:21; 2:2,7; 6:12 

I Timothy 6:17

II Timothy 4:10

Titus 2:12

In NT theology these two Jewish ages have been overlapped because of the unexpected and overlooked predictions of the
two comings of the Messiah. The incarnation of Jesus fulfilled most of the OT prophecies of the inauguration of the new age (Dan.
2:44-45). However, the OT also saw His coming as Judge and Conqueror, yet He came at first as the Suffering Servant (cf. Isaiah
53; Zech. 12:10), humble and meek (cf. Zechariah 9:9). He will return in power just as the OT predicted (cf. Revelation 19). This
two-stage fulfillment caused the Kingdom to be present (inaugurated), but future (not fully consummated). This is the NT tension
of the already, but not yet!

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

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

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

SPECIAL TOPIC: WOMEN IN THE BIBLE

I. The Old Testament

A. Culturally women were considered property

1. included in list of property (Exodus 20:17)

2. treatment of slave women (Exodus 21:7-11)

3. women’s vows annullable by socially responsible male (Numbers 30)

4. women as spoils of war (Deuteronomy 20:10-14; 21:10-14)

B. Practically there was a mutuality

1. male and female made in God’s image (Genesis 1:26-27)

2. honor father and mother (Exodus 20:12 [Deut. 5:16])

3. reverence mother and father (Leviticus 19:3; 20:9)

4. men and women could be Nazirites (Numbers 6:1-2)

5. daughters have right of inheritance (Numbers 27:1-11)

6. part of covenant people (Deuteronomy 29:10-12)

7. observe teaching of father and mother (Proverbs 1:8; 6:20)

8. sons and daughters of Heman (Levite family) led music in Temple (I Chronicles 25:5-6)

9. sons and daughters will prophesy in new age (Joel 2:28-29)

C.  Women were in leadership roles

1. Moses’ sister, Miriam, called a prophetess (Exodus 15:20-21 also note Micah 6:4)

2. women gifted by God to weave material for the Tabernacle (Exodus 35:25-26)

3. a married woman, Deborah, also a prophetess (cf. Jdgs. 4:4), led all the tribes (Judges 4:4-5; 5:7)

4. Huldah was a prophetess whom King Josiah invoked to read and interpret the newly-found “Book of the Law”
(II Kings 22:14; II Chr. 34:22-27)

5. Queen Esther, a godly woman, saved Jews in Persia

II. The New Testament

A. Culturally women in both Judaism and the Greco-Roman world were second class citizens with few rights or privileges
(the exception was Macedonia).

B. Women in leadership roles

1. Elizabeth and Mary, godly women available to God (Luke 1-2)

2. Anna, a prophetess serving at the Temple (Luke 2:36)

3. Lydia, believer and leader of a house church (Acts 16:14,40)

4. Philip’s four virgin daughters were prophetesses (Acts 21:8-9)

5. Phoebe, deaconess of church at Cenchrea (Rom. 16:1)

6. Prisca (Priscilla), Paul’s fellow-worker and teacher of Apollos (Acts 18:26; Rom. 16:3)

7.  Mary, Tryphaena, Tryphosa, Persis, Julia, Nereus’ sister, several women co-workers of Paul (Rom. 16:6-16)

8. Junia (KJV), possibly a woman apostle (Rom. 16:7)

9. Euodia and Syntyche, co-workers with Paul (Phil. 4:2-3)

III. How does a modern believer balance the divergent biblical examples?

A. How does one determine historical or cultural truths, which apply only to the original context, from eternal truths valid
for all churches, all believers of all ages?

1. We must take the intent of the original inspired author very seriously. The Bible is the Word of God and the only
source for faith and practice.

2. We must deal with the obviously historically-conditioned inspired texts.

a. the cultus (i.e., ritual and liturgy) of Israel (cf. Acts 15; Gal. 3)

b. first century Judaism

c. Paul’s obviously historically-conditioned statements in I Corinthians

(1) the legal system of pagan Rome (I Cor. 6)

(2) remaining a slave (I Cor. 7:20-24)

(3) celibacy (I Cor. 7:1-35)

(4) virgins (I Cor. 7:36-38)

(5) food sacrificed to an idol (I Cor. 8; 10:23-33)

(6) unworthy actions at Lord’s Supper (I Cor. 11)

3. God fully and clearly revealed Himself to a particular culture, a particular day. We must take seriously the
revelation, but not every aspect of its historical accommodation. The Word of God was written in human words,
addressed to a particular culture at a particular time.

B. Biblical interpretation must seek the original author’s intent. What was he saying to his day? This is foundational and
crucial for proper interpretation. But then we must apply this to our own day. Now, here is the problem with women
in leadership (the real interpretive problem may be defining the term. Were there more ministries than pastors who were
seen as leadership? Were deaconesses or prophetesses seen as leaders?) It is quite clear that Paul, in I Cor. 14:34-35
and I Tim. 2:9-15, is asserting that women should not take the lead in public worship! But how do I apply that today?
I do not want Paul’s culture or my culture to silence God’s Word and will. Possibly Paul’s day was too limiting, but
also my day may be too open. I feel so uncomfortable saying that Paul’s words and teachings are conditional, first
century, local situational truths. Who am I that I should let my mind or my culture negate an inspired author?!

However, what do I do when there are biblical examples of women leaders (even in Paul’s writings, cf. Romans
16)? A good example of this is Paul’s discussion of public worship in

I Corinthians 11-14. In 11:5 he seems to allow women’s preaching and praying in public worship

with their heads covered, yet in 14:34-35 he demands they remain silent! There were deaconesses (cf. Rom. 16:1) and
prophetesses (cf. Acts 21:9). It is this diversity that allows me freedom to identify Paul’s comments (as relates to
restrictions on women) as limited to first century Corinth and Ephesus. In both churches there were problems with
women exercising their newly-found freedom (cf. Bruce Winter, After Paul Left Corinth), which could have caused

difficulty for the church in reaching their society for Christ. Their freedom had to be limited so that the gospel could
be more effective.

My day is just the opposite of Paul’s. In my day the gospel might be limited if articulate, trained women are not
allowed to share the gospel, not allowed to lead! What is the ultimate goal of public worship? Is it not evangelism and
discipleship? Can God be honored and pleased with women leaders? The Bible as a whole seems to say “yes”!

I want to yield to Paul; my theology is primarily Pauline. I do not want to be overly influenced or manipulated
by modern feminism! However, I feel the church has been slow to respond to obvious biblical truths, like the
inappropriateness of slavery, racism, bigotry, and sexism. It has also been slow to respond appropriately to the abuse
of women in the modern world. God in Christ set free the slave and the woman. I dare not let a culture-bound text
reshackle them.

One more point: as an interpreter I know that Corinth was a very disrupted church. The charismatic gifts were
prized and flaunted. Women may have been caught up in this. I also believe that Ephesus was being affected by false
teachers who were taking advantage of women and using them as surrogate speakers in the house churches of Ephesus.

C. Suggestions for further reading

How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart (pp. 61-77)

Gospel and Spirit: Issues in New Testament Hermeneutics by Gordon Fee

Hard Sayings of the Bible by Walter C. Kaiser, Peter H. Davids, F. F. Bruce, and Manfred T. Branch (pp. 613-616;
665-667)

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

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

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

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

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

See Introduction to Acts, “Opening Statements,” E.

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

SPECIAL TOPIC: APOCALYPTIC LITERATURE

(This special topic is taken from my commentary on Revelation.)

Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times to express the conviction
that God was in control of history and would bring deliverance to His people. This type of literature is characterized by

1. a strong sense of the universal sovereignty of God (monotheism and determinism)

2. a struggle between good and evil, this age and the age to come (dualism)

3. use of secret code words (usually from the OT or intertestamental Jewish apocalyptic literature)

4. use of colors, numbers, animals, sometimes animals/humans

5. use of angelic mediation by means of visions and dreams, but usually through angelic mediation

6. primarily focuses on the end-time (new age)

7. use of a fixed set of symbols, not reality, to communicate the end-time message

8. Some examples of this type of genre are

a. Old Testament

(1) Isaiah 24-27, 56-66

(2) Ezekiel 37-48

(3) Daniel 7-12

(4) Joel 2:28-3:21

(5) Zechariah 1-6, 12-14

b. New Testament

(1) Matthew 24, Mark 13, Luke 21, and I Corinthians 15 (in some ways)

(2) II Thessalonians 2 (in most ways)

(3) Revelation (chapters 4-22)

c. non-canonical (taken from D. S. Russell, The Method and Message of Jewish Apocalyptic, pp. 37-38)

(1) I Enoch, II Enoch (the Secrets of Enoch)

(2) The Book of Jubilees

(3) The Sibylline Oracles III, IV, V

(4) The Testament of the Twelve Patriarchs

(5) The Psalms of Solomon

(6) The Assumption of Moses

(7) The Martyrdom of Isaiah

(8) The Apocalypse of Moses (Life of Adam and Eve)

(9) The Apocalypse of Abraham

 (10) The Testament of Abraham

 (11) II Esdras (IV Esdras)

 (12) Baruch II, III

 9. There is a sense of duality in this genre. It sees reality as a series of dualisms, contrasts, or tensions (so common in
John’s writings) between:

a. heaven – earth

b. evil age (evil men and evil angels) – new age of righteousness (godly men and godly angels)

c. current existence – future existence

All of these are moving toward a consummation brought about by God. This is not the world God intended it to be, but He
is continuing to play, work, and project His will for a restoration of the intimate fellowship begun in the Garden of Eden. The
Christ event is the watershed of God’s plan, but the two comings have brought about the current dualisms.

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

SPECIAL TOPIC: THE SECOND COMING

 This is literally “until the parousia,” which means “presence,” and was used of a royal visit. The other NT terms used for
the Second Coming are (1) epiphaneia, “face to face appearing”; (2) apokalupis, “unveiling”; and (3) “the Day of the Lord” and
the variations of this phrase.

The NT as a whole is written within the world-view of the OT, which asserted

1. a current evil, rebellious age

2. a coming new age of righteousness

3. this would be brought about by the Spirit’s agency through the work of the Messiah (Anointed One)

The theological assumption of progressive revelation is required because the NT authors slightly modify Israel’s expectation.
Instead of a military, nationalistic-focused (Israel) coming of the Messiah, there are two comings. The first coming was the
incarnation of deity in the conception and birth of Jesus of Nazareth. He came as the non-military, non-judicial “suffering servant”
of Isaiah 53; also the mild rider on the colt of a donkey (not a war horse or kingly mule), of Zech. 9:9. The first coming
inaugurated the New Messianic Age, the Kingdom of God on earth. In one sense the Kingdom is here, but of course, in another
it is still far off. It is this tension between the two comings of the Messiah which, in a sense, is the over-lapping of the two Jewish
ages that was unseen, or at least unclear, from the OT. In reality, this dual coming emphasizes YHWH’s commitment to redeem
all humanity (cf. Gen. 3:15; 12:3; Exod. 19:5 and the preaching of the prophets, especially Isaiah and Jonah).

The church is not waiting for the fulfillment of OT prophecy because most prophecies refer to the first coming (cf. How to
Read the Bible For All Its Worth, pp. 165-166). What believers do anticipate is the glorious coming of the resurrected King of
Kings and Lord of Lords, the expected historical fulfillment of the new age of righteousness on earth as it is in heaven (cf. Matt.
6:10). The OT presentations were not inaccurate, but incomplete. He will come again just as the prophets predicted, in the power
and authority of YHWH.

 The Second Coming is not a biblical term, but the concept forms the world-view and framework of the entire NT. God will
set it all straight. Fellowship between God and mankind made in His image will be restored. Evil will be judged and removed.
God’s purposes will not, cannot, fail!

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

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

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

SPECIAL TOPIC: THE NAME OF THE LORD

This was a common NT phrase for the personal presence and active power of the Triune God in the church. It was not a
magical formula, but an appeal to God’s character.

 Often this phrase refers to Jesus as Lord (cf. Phil. 2:11)

1. at the profession of one’s faith in Jesus at baptism (cf. Rom. 10:9-13; Acts 2:38; 8:12,16; 10:48; 19:5; 22:16; I Cor.
1:13,15; James 2:7)

2. at an exorcism (cf. Matt. 7:22; Mark 9:38; Luke 9:49; 10:17; Acts 19:13)

3. at a healing (cf. Acts 3:6,16; 4:10; 9:34; James 5:14)

4. at an act of ministry (cf. Matt. 10:42; 18:5; Luke 9:48)

5.  at the time of church discipline (cf. Matt. 18:15-20)

6. during preaching to Gentiles (cf. Luke 24:47; Acts 9:15; 15:17; Rom. 1:5)

7. in prayer (cf. John 14:13-14; 15:2,16; 16:23; I Cor. 1:2)

8. a way of referring to Christianity (cf. Acts 26:9; I Cor. 1:10; II Tim. 2:19; James 2:7; I Pet. 4:14)

Whatever we do as proclaimers, ministers, helpers, healers, exorcists, etc., we do in His character, His power, His
provisions—in His Name!

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

NASB (UPDATED) TEXT: 2:22-28

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

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

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

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

SPECIAL TOPIC: JESUS THE NAZARENE

There are several different Greek terms that the NT uses to speak of Jesus.

A. NT Terms

1. Nazareth – the city in Galilee (cf. Luke 1:26; 2:4,39,51; 4:16; Acts 10:38). This city is not mentioned in
contemporary sources, but has been found in later inscriptions.

For Jesus to be from Nazareth was not a compliment (cf. John 1:46). The sign over Jesus’ cross which
included this place name was a sign of Jewish contempt.

2. Nazarēnos – seems to also refer to a geographical location (cf. Luke 4:34; 24:19).

3. Nazōraios – may refer to a city, but could also be a play on the Hebrew Messianic term “Branch” (netzer, BDB
666 [and its related terms], cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5 [BDB 855]; 33:15; Zech. 3:8; 6:12; in the NT, Rev.
22:16). Luke uses this of Jesus in 18:37 and Acts 2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9. 

4. Related to #3 nāzir (BDB 634), which means “consecrated one by means of a vow.”

B. Historical usages outside the NT.

1. It denoted a Jewish (pre-Christian) heretical group (Aramaic nāsōrayyā).

2. It was used in Jewish circles to describe believers in Christ (cf. Acts 24:5,14; 28:22, nosri).

3. It became the regular term to denote believers in the Syrian (Aramaic) churches. “Christian” was used in the
Greek churches to denote believers.

4. Sometime after the fall of Jerusalem, the Pharisees reorganized at Jamnia and instigated a formal separation
between the synagogue and the church. An example of the type of curse formulas against Christians is found in
“the Eighteen Benedictions” from Berakoth 28b-29a, which calls the believers “Nazarenes.”

“May the Nazarenes and heretics disappear in a moment; they shall be erased from the book of life and
not be written with the faithful.”

5. It was used by Justin Martyr, Dial. 126:1, who used Isaiah’s netzer of Jesus.

C. Author’s opinion

I am surprised by so many spellings of the term, although I know this is not unheard of in the OT as “Joshua” has
several different spellings in Hebrew. The following items cause me to remain uncertain as to its precise meaning:

1. the close association with the Messianic term “Branch” (netzer) or the similar term nāzir (one consecrated by
means of a vow)

2. the negative connotation of Galilee

3. little or no contemporary attestation to the city of Nazareth in Galilee

4. it coming from the mouth of a demon in an eschatological sense (i.e., “Have you come to destroy us?”).

For a full bibliography of studies of this word group, see Colin Brown (ed.), New International Dictionary of New
Testament Theology, vol. 2, p. 346 or Raymond E. Brown, Birth, pp. 209-213, 223-225.

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

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

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

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

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

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

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

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

▣

NASB  “the predetermined plan”

NKJV “the determined counsel”

NRSV “the definite plan”

TEV “God’s own plan”

NJB “the deliberate intention”

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

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

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

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

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

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

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

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

1. the Spirit (cf. Rom. 8:11)

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

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

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

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

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

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

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

SPECIAL TOPIC: HOPE

Paul used this term often in several different but related senses. Often it was associated with the consummation of the
believer’s faith (e.g., I Tim. 1:1). This can be expressed as glory, eternal life, ultimate salvation, Second Coming, etc. The
consummation is certain, but the time element is future and unknown. It was often associated with “faith” and “love” (cf. I Cor.
13:13; I Thess. 1:3; II Thess. 2:16). A partial list of some of Paul’s uses are:

1. The Second Coming, Gal. 5:5; Eph. 1:18; 4:4; Titus 2:13

2. Jesus is our hope, I Tim. 1:1 

3. The believer to be presented to God, Col. 1:22-23; I Thess. 2:19

4. Hope is laid up in heaven, Col. 1:5

5. Trust in the gospel, Col. 1:23; I Thess. 2:19

6. Ultimate salvation, Col. 1:5; I Thess. 4:13; 5:8

7. The glory of God, Rom. 5:2, II Cor. 3:12; Col. 1:27

8. The salvation of the Gentiles by Christ, Col. 1:27

9. Assurance of salvation, I Thess. 5:8

10. Eternal life, Titus 1:2; 3:7

11. Results of Christian maturity, Rom. 5:2-5

12. Redemption of all creation, Rom. 8:20-22

13. Adoption’s consummation, Rom. 8:23-25

14. Title for God, Rom. 15:13

15. Paul’s desire for believers, II Cor. 1:7

16. OT as a guide to NT believers, Rom. 15:4

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

SPECIAL TOPIC: WHERE ARE THE DEAD?

I. Old Testament

A. All humans go to Sheol (etymology uncertain, BDB 1066), which is a way of referring to death or the grave, mostly
in Wisdom Literature and Isaiah. In the OT it was a shadowy, conscious, but joyless existence (cf. Job 10:21-22;
38:17)

B. Sheol characterized

1. associated with God’s judgment (fire), Deut. 32:22

2. associated with punishment even before Judgment Day, Ps. 18:4-5

3. associated with abaddon (destruction), in which God is also present, Job 26:6; Ps. 139:8; Amos 9:2

4. associated with “the Pit” (grave), Ps.16:10; Isa. 14:15; Ezek. 31:15-17

5. wicked descend alive into Sheol, Num. 16:30,33; Ps. 55:15

6. personified often as an animal with a large mouth, Num. 16:30; Isa. 5:14; Hab. 2:5

7. people there called Repha’im (i.e., “spirits of the dead”), Isa. 14:9-11)

II. New Testament

A. The Hebrew Sheol is translated by the Greek Hades (the unseen world)

B. Hades characterized

1. refers to death, Matt. 16:18

2. linked to death, Rev. 1:18; 6:8; 20:13-14

3. often analogous to the place of permanent punishment (Gehenna), Matt. 11:23 (OT quote); Luke 10:15; 16:23-24

4. often analogous to the grave, Luke 16:23

C. Possibly divided (rabbis)

1. righteous part called paradise (really another name for heaven, cf. II Cor. 12:4; Rev. 2:7), Luke 23:43

2. wicked part called Tartarus, II Peter 2:4, where it is a holding place for evil angels (cf. Genesis 6; I Enoch)

D. Gehenna

1. Reflects the OT phrase, “the valley of the sons of Hinnom,” (south of Jerusalem). It was the place where the
Phoenician fire god, Molech (BDB 574), was worshiped by child sacrifice (cf. II Kgs. 16:3; 21:6; II Chr. 28:3;
33:6), which was forbidden in Lev. 18:21; 20:2-5.

2. Jeremiah changed it from a place of pagan worship into a site of YHWH’s judgment (cf. Jer. 7:32; 19:6-7). It
became the place of fiery, eternal judgment in I Enoch 90:26-27 and Sib. 1:103.

3. The Jews of Jesus’ day were so appalled by their ancestors’ participation in pagan worship by child sacrifice, that
they turned this area into the garbage dump for Jerusalem. Many of Jesus’ metaphors for eternal judgment came
from this landfill (fire, smoke, worms, stench, cf. Mark 9:44,46). The term Gehenna is used only by Jesus (except
in James 3:6).

4. Jesus’ usage of Gehenna

a. fire, Matt. 5:22; 18:9; Mark 9:43

b. permanent, Mark 9:48 (Matt. 25:46)

c. place of destruction (both soul and body), Matt. 10:28

d. paralleled to Sheol, Matt. 5:29-30; 18:9

e. characterizes the wicked as “son of hell,” Matt. 23:15

f. result of judicial sentence, Matt. 23:33; Luke 12:5

g. the concept of Gehenna is parallel to the second death (cf. Rev. 2:11; 20:6,14) or the lake of fire (cf. Matt.
13:42,50; Rev. 19:20; 20:10,14-15; 21:8). It is possible the lake of fire becomes the permanent dwelling
place of humans (from Sheol) and evil angels (from Tartarus, II Pet. 2:4; Jude v. 6 or the abyss, cf. Luke
8:31; Rev. 9:1-11; 20:1,3).

h. it was not designed for humans, but for Satan and his angels, Matt. 25:41

E. It is possible, because of the overlap of Sheol, Hades, and Gehenna that

1. originally all humans went to Sheol/Hades

2. their experience there (good/bad) is exacerbated after Judgment Day, but the place of the wicked remains the
same (this is why the KJV translated hades (grave) as gehenna (hell).

3. the only NT text to mention torment before Judgment is the parable of Luke 16:19-31 (Lazarus and the Rich
Man). Sheol is also described as a place of punishment now (cf. Deut. 32:22; Ps. 18:1-5). However, one cannot
establish a doctrine on a parable.

III. Intermediate state between death and resurrection

A. The NT does not teach the “immortality of the soul,” which is one of several ancient views of the after life.

1. human souls exist before their physical life

2. human souls are eternal before and after physical death

3. often the physical body is seen as a prison and death as release back to pre-existent state

B. The NT hints at a disembodied state between death and resurrection

1. Jesus speaks of a division between body and soul, Matt. 10:28

2. Abraham may have a body now, Mark 12:26-27; Luke 16:23

3. Moses and Elijah have a physical body at the transfiguration, Matthew 17

4. Paul asserts that at the Second Coming the souls with Christ will get their new bodies first, I Thess. 4:13-18

5. Paul asserts that believers get their new spiritual bodies on Resurrection Day, I Cor. 15:23,52

6. Paul asserts that believers do not go to Hades, but at death are with Jesus, II Cor. 5:6,8; Phil. 1:23. Jesus
overcame death and took the righteous to heaven with Him, I Pet. 3:18-22.

IV. Heaven

A. This term is used in three senses in the Bible.

1. the atmosphere above the earth, Gen. 1:1,8; Isa. 42:5; 45:18

2. the starry heavens, Gen. 1:14; Deut. 10:14; Ps. 148:4; Heb. 4:14; 7:26

3. the place of God’s throne, Deut. 10:14; I Kgs. 8:27; Ps. 148:4; Eph. 4:10; Heb. 9:24 (third heaven, II Cor. 12:2)

B. The Bible does not reveal much about the afterlife, probably because fallen humans have no way or capacity to
understand (cf. I Cor. 2:9).

C. Heaven is both a place (cf. John 14:2-3) and a person (cf. II Cor. 5:6,8). Heaven may be a restored Garden of Eden
(Genesis 1-2; Revelation 21-22). The earth will be cleansed and restored (cf. Acts 3:21; Rom. 8:21; II Pet. 3:10). The
image of God (Gen. 1:26-27) is restored in Christ. Now the intimate fellowship of the Garden of Eden is possible
again.

However, this may be metaphorical (heaven as a huge, cubed city of Rev. 21:9-27) and not literal. I Corinthians
15 describes the difference between the physical body and the spiritual body as the seed to the mature plant. Again,
I Cor. 2:9 (a quote from Isa. 64:4 and 65:17) is a great promise and hope! I know that when we see Him we will be
like Him (cf. I John 3:2).

V. Helpful resources

A. William Hendriksen, The Bible On the Life Hereafter

B. Maurice Rawlings, Beyond Death’s Door

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

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

NASB (UPDATED) TEXT: 2:29-36

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

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

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

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

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

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

SPECIAL TOPIC: MESSIAH

This is taken from my commentary note at Daniel 9:6. The difficulty in interpreting this verse is because of the possible
meanings associated with the term Messiah or anointed one (BDB 603).

1. used of Jewish kings (e.g., I Sam. 2:10; 12:3)

2. used of Jewish priests (e.g., Lev. 4:3,5)

3. used of Cyrus (cf. Isa. 45:1)

4. #1 and #2 are combined in Psalm 110 and Zechariah 4

5. used of God’s special coming, Davidic King to bring in the new age of righteousness

a. line of Judah (cf. Gen. 49:10)

b. house of Jesse (cf. II Samuel 7)

c. universal reign (cf. Psalm 2; Isa. 9:6; 11:1-5; Mic. 5:1-4ff)

I personally am attracted to the identification of “an anointed one” with Jesus of Nazareth because of

1. the introduction of an eternal Kingdom in Daniel 2 during the fourth empire

2. the introduction of “a son of man” in Dan. 7:13 being given an eternal kingdom

3. the redemptive clauses of Dan. 9:24, which point toward a culmination of fallen world history

4. Jesus’ use of the book of Daniel in the NT (cf. Matt. 24:15; Mark 13:14)

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

For “flesh” see Special Topic below.

SPECIAL TOPIC: FLESH (sarx)

This term is used most often by Paul in Galatians and its theological development in Romans. Scholars differ on how to
characterize the different connotations of the term. There is surely some overlap in meanings. The following is merely an attempt
to note the wide semantic field of the term.

A. the human body, John 1:14; Rom. 2:28; I Cor. 5:5; 7:28; II Cor. 4:11; 7:5; 12:7; Gal. 1:16; 2:16,20; 4:13; Phil. 1:22; Col.
1:22,24; 2:5; I Tim. 3:16

B. human descent, John 3:6; Rom. 1:3; 4:1; 9:3,5,8; 11:14; I Cor. 10:18; Gal. 4:23,29

C. the human person, Rom. 3:20; 7:5; 8:7-8; I Cor. 1:29; II Cor. 10:3; Gal. 2:16; 5:24

D. humanly speaking, John 8:15; I Cor. 1:26; II Cor. 1:12; 5:16; 10:2; Gal. 6:12

E. human weakness, Rom. 6:19; 7:18; 8:5-6,9; II Cor. 10:4; Gal. 3:3; 5:13,16,19-21; Col. 2:18

F. hostility of humans toward God, related to the consequences of the Fall, Rom. 7:14; 13:14; I Cor. 3:1,3; Eph. 2:3; Col. 2:18;
I Pet. 2:11; I John 2:16

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

SPECIAL TOPIC: THE TRINITY

Notice the activity of all three Persons of the Trinity in unified contexts. The term “trinity,” first coined by Tertullian, is not a
biblical word, but the concept is pervasive.

A. the Gospels

1. Matt. 3:16-17; 28:19 (and parallels)

2. John 14:26

B. Acts – Acts 2:32-33, 38-39

C. Paul

1. Rom. 1:4-5; 5:1,5; 8:1-4,8-10

2. I Cor. 2:8-10; 12:4-6

3. II Cor. 1:21-22; 13:14

4. Gal. 4:4-6

5. Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6

6. I Thess. 1:2-5

7. II Thess. 2:13

8. Titus 3:4-6

D. Peter – I Pet. 1:2

E. Jude – vv. 20-21

A plurality in God is hinted at in the OT.

A. Use of plurals for God

1. Name Elohim is plural, but when used of God always has a singular verb

2. “Us” in Genesis 1:26-27; 3:22; 11:7

B. The Angel of the Lord was a visible representative of Deity

1. Genesis 16:7-13; 22:11-15; 31:11,13; 48:15-16

2. Exodus 3:2,4; 13:21; 14:19

3. Judges 2:1; 6:22-23; 13:3-22

4. Zechariah 3:1-2

C. God and His Spirit are separate, Gen. 1:1-2; Ps. 104:30; Isa. 63:9-11; Ezek. 37:13-14

D. God (YHWH) and Messiah (Adon) are separate, Ps. 45:6-7; 110:1; Zech. 2:8-11; 10:9-12

E. The Messiah and the Spirit are separate, Zech. 12:10

F. All three are mentioned in Isa. 48:16; 61:1

The Deity of Jesus and the personality of the Spirit caused problems for the strict, monotheistic, early believers.

1. Tertullian – subordinated the Son to the Father

2. Origen – subordinated the divine essence of the Son and the Spirit

3. Arius – denied Deity to the Son and Spirit

4. Monarchianism – believed in a successive chronological manifestation of the one God as Father, Son, and Spirit

The Trinity is a historically developed formulation informed by the biblical material

1. the full Deity of Jesus, equal to the Father, and was affirmed in a.d. 325 by the Council of Nicea (cf. John 1:1; Phil.
2:6; Titus 2:13)

2. the full personality and Deity of the Spirit equal to the Father and Son was affirmed in a.d. 381 by the Council of
Constantinople

3. the doctrine of the Trinity is fully expressed in Augustine’s work De Trinitate

There is truly mystery here. But the NT seems to affirm one divine essence with three eternal personal manifestations.

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

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

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

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

I. This type of language is very common in the OT (some examples)

A. Physical body parts

1. eyes – Gen. 1:4,31; 6:8; Exod. 33:17; Num. 14:14; Deut. 11:12; Zech. 4:10

2. hands – Exod. 15:17; Num. 11:23; Deut. 2:15

3. arm – Exod. 6:6; 15:16; Num. 11:23; Deut. 4:34; 5:15

4. ears – Num. 11:18; I Sam. 8:21; II Kgs. 19:16; Ps. 5:1; 10:17; 18:6

5. face – Exod. 32:30; 33:11; Num. 6:25; Deut. 34:10; Ps. 114:7

6. finger – Exod. 8:19; 31:18; Deut. 9:10; Ps. 8:3

7. voice – Gen. 3:8,10; Exod. 15:26; 19:19; Deut. 26:17; 27:10

8. feet – Exod. 24:10; Ezek. 43:7

9. human form – Exod. 24:9-11; Ps. 47; Isa. 6:1; Ezek. 1:26

  10. the angel of the Lord – Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:4,13-21; 14:19; Jdgs. 2:1; 6:22-23;
13:3-22

B. Physical actions

1. speaking as the mechanism of creation – Gen. 1:3,6,9,11,14,20,24,26

2. walking (i.e., sound of) in Eden – Gen. 3:8; 18:33; Hab. 3:15

3. closing the door of Noah’s ark – Gen. 7:16

4. smelling sacrifices – Gen. 8:21; Lev. 26:31; Amos 5:21

5.  coming down – Gen. 11:5; 18:21; Exod. 3:8; 19:11,18,20

6. burying Moses – Deut. 34:6

C. Human emotions (some examples)

1. regret/repent – Gen. 6:6,7; Exod. 32:14; Jdgs. 2:18; I Sam. 15:29,35; Amos 7:3,6

2. anger – Exod. 4:14; 15:7; Num. 11:10; 12:9; 22:22; 25:3,4; 32:10,13,14; Deut. 6:5; 7:4; 29:20

3. jealousy – Exod. 20:5; 34:14; Deut. 4:24; 5:9; 6:15; 32:16,21; Josh. 24:19

4. loathe/abhor – Lev. 20:23; 26:30; Deut. 32:19

D. Family terms (some examples)

1. Father

 a. of Israel – Exod. 4:22; Deut. 14:1; Isa. 1:2; 63:16; 64:8; Jer. 31:9; Hos. 11:1

b. of the king – II Sam. 7:11-16; Ps. 2:7

c. metaphors of fatherly action – Deut. 1:31; 8:5; 32:6-14; Ps. 27:10; Pro. 3:12; Jer. 3:4,22; 31:20; Hosea 11:1-4; Mal. 3:17

2. Parent – Hosea 11:1-4

3. Mother – Ps. 27:10; Isa. 49:15; 66:9-13 (analogy to nursing mother)

4. Young faithful lover – Hosea 1-3

II. Reasons for the use of this type of language

A. It is a necessity for God to reveal Himself to human beings. The very pervasive concept of God as male is an
anthropomorphism because God is spirit!

B. God takes the most meaningful aspects of human life and uses them to reveal Himself to fallen humanity (father,
mother, parent, lover)

C. Though necessary at times (i.e., Gen. 3:8), God does not want to be limited to any physical form (cf. Exodus 20;
Deuteronomy 5)

D. The ultimate anthropomorphism is the incarnation of Jesus! God became physical, touchable (cf. I John 1:1-3). The
message of God became the Word of God (cf. John 1:1-18).

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

1. John 7:39, the new day has arrived

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

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

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

2:34 “the Lord said to my lord” This is a quote from Psalm 110:1 (YHWH…Adon). Jesus uses it in Matt. 22:41-46. In the
NT it shows the dual aspect of the kingdom; Jesus is already at God’s right, but His enemies are not yet His footstool. See Special
Topic: The Kingdom of God at 1:3.

2:36 “Let all the house of Israel” This refers to the Jewish leadership and people, the very ones Peter is addressing. He is
asserting that OT prophecy is fulfilled and culminated in Jesus of Nazareth. See Special Topic: The Kingdom of God at 1:3.

▣

NASB “know for certain”

NKJV “know assuredly”

NRSV “know with certainty”

TEV “know for sure”

NJB “can be certain”

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

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

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

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

See Special Topic: The Kerygma of the Early Church at 2:14.

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

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

NASB (UPDATED) TEXT: 2:37-42

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

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

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

SPECIAL TOPIC: REPENTANCE

Repentance (along with faith) is a covenant requirement of both the Old Covenant (Nacham, BDB 636, e.g., 13:12; 32:12,14;
Shuv, BDB 996, e.g., I Kgs. 8:47; Ezek. 14:6; 18:30) and the New Covenant.

1. John the Baptist (Matt. 3:2; Mark 1:4; Luke 3:3,8)

2. Jesus (Matt. 4:17; Mark 1:15; Luke 5:32; 13:3,5; 15:7; 17:3)

3. Peter (Acts 2:38; 3:19; 8:22; 11:18; II Pet. 3:9)

4. Paul (Acts 13:24; 17:30; 20:21; 26:20; Rom. 2:4; II Cor. 2:9-10)

But what is repentance? Is it sorrow? Is it a cessation of sin? The best chapter in the NT for understanding the different
connotations of this concept is II Corinthians 7:8-11, where three related, but different, Greek terms are used.

1. “sorrow” (lupeō, cf. vv. 8 [twice], 9 [thrice], 10 [twice], 11). It means grief or distress and has a theologically neutral
connotation.

2. “repentance” (metanoeō, cf. vv. 9,10). It is a compound of “after” and “mind,” which implies a new mind, a new way
of thinking, a new attitude toward life and God. This is true repentance.

3. “regret” (metamelomai, cf. vv. 8[twice], 10). It is a compound of “after” and “care.” It is used of Judas in Matt. 27:3
and Esau in Heb. 12:16-17. It implies sorrow over the consequences, not over the acts.

Repentance and faith are the required covenant acts (cf. Mark 1:15; Acts 2:38,41; 3:16,19; 20:21). There are some texts
which imply that God gives repentance (cf. Acts 5:31; 11:18; II Tim. 2:25). But most of the texts see this as a necessary human
covenantal response to God’s offer of a free salvation.

The definitions of both the Hebrew and Greek terms are required to grasp the full meaning of repentance. The Hebrew
demands “a change of action,” while the Greek demands “a change of mind.” The saved person receives a new mind and heart.
He thinks differently and lives differently. Instead of “What’s in it for me?” the question is now “What is God’s will?” Repentance
is not an emotion that fades or a total sinlessness, but a new relationship with the Holy One that transforms the believer
progressively into a holy one.

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

SPECIAL TOPIC: BAPTISM

Curtis Vaughan, Acts, has an interesting footnote on p. 28 related to Acts 2:38.

“The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative.
This change from the more direct second person command to the less direct third person of ‘baptized’ implies that
Peter’s basic primary demand is for repentance.”

This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). Repentance seems to be
a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized
believers! To the early church baptism was the public profession of faith. It is the occasion for the public confession of faith in
Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon,
though repentance is (cf. 3:19; Luke 24:17). Baptism was an example set by Jesus (cf. Matt. 3:13-18). Baptism was commanded
by Jesus (cf. Matt. 28:19). The modern question of the necessity of baptism for salvation is not addressed in the New Testament;
all believers are expected to be baptized. However, one must also guard against a sacramental mechanicalism! Salvation is a faith
issue, not a right-place, right-words, right-ritual act issue!

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

For “Christ” see Special Topic at 2:31.

▣

NASB, NJB,

 NIV “for the forgiveness of your sins”

NKJV “for the remission of sins”

NRSV “so that your sins may be forgiven”

TEV “so that your sins will be forgiven”

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

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

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

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

1. an assured salvation

2. an indwelling presence

3. an equipping for service

4. a developing Christlikeness

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

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

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

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

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

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

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

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

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

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

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

4. times of refreshing – 3:19

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

SPECIAL TOPIC: MONOTHEISM

The concept of “monotheism” (one and only one God), not just the “high god” of polytheism or the good god of Iranian
dualism (Zoroastrianism), is unique to Israel (Abraham, 2000 b.c.). Only one rare exception briefly in Egypt (Amenhotep IV,
also known as Akhenaten, 1367-1350 or 1386-1361 b.c.).

This concept is expressed in several phrases in the OT.

1. “no one like YHWH our Elohim,” Exod. 8:10; 9:14; Deut. 33:26; I Kgs. 8:23

2. “no other besides Him,” Deut. 4:35,39; 32:39; I Sam. 2:2; II Sam. 22:32; Isa. 45:21; 44:6,8; 45:6,21

3. “YHWH is one,” Deut. 6:4; Rom. 3:30; I Cor. 8:4,6; I Tim. 2:5; James 2:19

4. “none like thee,” II Sam. 7:22; Jer. 10:6

5. “Thou alone are God,” Ps. 86:10; Isa. 37:16

6. “Before Me there was no God formed, and there will be none after Me,” Isa. 43:10

7. “there is no other; besides Me. . .there is no other,” Isa. 45:5,6,22

8. “there is none else, no other God,” Isa. 45:14,18

9. “there is none except Me,” Isa. 45:21

10. “there is no other;. . .there is no one like Me,” Isa. 46:9

It must be admitted that this crucial doctrine has been revealed in progressive ways. The early statements could be
understood as “henotheism” or practical monotheism (there are other gods, but only one god for us, cf. Exod. 15:11; 20:2-5; Deut.
3:28; 5:7; 6:4,14; 10:17; 32:12; I Kgs. 8:23; Ps. 83:18; 86:8; 136:1-2).

The first texts that begin to denote a singularity (philosophical monotheism) are early (cf. Exod. 8:10; 9:14; Deut. 4:35,39;
33:26). The full and compete claims are found in Isaiah 43-46 (cf. 43:11; 44:6,8; 45:7,14,18,22; 46:5,9).

The NT alludes to Deut. 6:4 in Rom. 3:30; I Cor. 8:4,6; Eph. 4:6; I Tim. 2:5; and James 2:19. Jesus quotes it as the first
commandment in Matt. 22:36-37; Mark 12:29-30; Luke 10:27. The OT, as well as the NT, asserts the reality of other spiritual
beings (demons, angels), but only one creator/redeemer God (YHWH, Gen. 1:1).

Biblical monotheism is characterized by

1. God is one and unique (ontology is assumed, not specified)

2. God is personal (cf. Gen. 1:26-27; 3:8)

3. God is ethical (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8-10)

4. God created humans in His image (Gen. 1:26-27) for fellowship (i.e., #2). He is a jealous God (cf. Exod. 20:2-3

From the NT

1. God has three eternal, personal manifestations (see Special Topic: The Trinity at 8:11)

2. God is perfectly and completely revealed in Jesus (cf. John 1:1-14; Col. 1:15-19; Heb. 1:2-3)

3. God’s eternal plan for fallen humanity’s redemption is the sacrificial offering of His only Son (Isaiah 53; Mark 10:45;
II Cor. 5:21; Phil. 2:6-11; Hebrews)

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

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

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

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

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

▣

NASB, NKJV “Be saved”

NRSV, TEV,

 NJB “Save yourselves”

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

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

SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION

Salvation is not a product, but a relationship. It is not finished when one trusts Christ; it has only begun (a gate and then a
road)! It is not a fire insurance policy, nor a ticket to heaven, but a life of growing Christlikeness. We have a proverbial saying
in America that says the longer a couple lives together, the more they begin to look alike. This is the goal of salvation!

SALVATION AS A COMPLETED ACTION (aorist)

― Acts 15:11

― Romans 8:24

― II Timothy 1:9

― Titus 3:5

― Romans 13:11 (combines the aorist with a future orientation)

SALVATION AS A STATE OF BEING (perfect)

― Ephesians 2:5,8

SALVATION AS A CONTINUING PROCESS (present)

― I Corinthians 1:18; 15:2

― II Corinthians 2:15

― I Peter 3:21

SALVATION AS A FUTURE CONSUMMATION (future in verb tense or context)

― Romans 5:9,10; 10:9,13

― I Corinthians 3:15; 5:5

― Philippians 1:28

― I Thessalonians 5:8-9

― Hebrews 1:14; 9:28

― I Peter 1:5

Therefore, salvation begins with an initial faith decision (cf. John 1:12; 3:16; Rom. 10:9-13), but this must issue in lifestyle faith
(cf. Rom. 8:29; Gal. 2:19-20; Eph. 1:4; 2:10), which will one day be consummated in sight (cf. I John 3:2). This final state is
called glorification. This can be illustrated as

1. initial salvation—justification (saved from the penalty of sin)

2. progressive salvation—sanctification (saved from the power of sin)

3. final salvation—glorification (saved from the presence of sin)

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

2:41

NASB “received”

NKJV “gladly received”

NRSV “welcomed”

TEV “believed”

NJB “accepted”

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

1. welcome a person

2. accept something or someone as true and respond appropriately

3. acknowledge the truth or value of something or someone

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

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

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

1. Jesus was the Messiah

2. the Messiah was meant to suffer

3. faith in Him was the only way to forgiveness

4. baptism was appropriate

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

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

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

2. fellowship

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

4. prayer (cf. vv. 43-47)

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

SPECIAL TOPIC: KOINŌNIA

The term “fellowship” (koinōnia) means

1. close association with a person

a. with the Son (cf. I John 1:6; I Cor. 1:9)

b. with the Spirit (cf. II Cor. 13:13; Phil. 2:1)

c. with the Father and the Son (cf. I John 1:3)

 d. with other covenant brothers/sisters (cf. I John 1:7; Acts 2:42; Gal. 2:9; Philemon 17)

2. close association with things or groups

a. with the gospel (cf. Phil. 1:5; Philemon 6)

b. with the blood of Christ (cf. I Cor. 10:16)

c. not with darkness (cf. II Cor. 6:14)

 d. with suffering (cf. Phil. 3:10; 4:14; I Pet. 4:13)

3. gift or contribution done in generous fashion (cf. Rom. 12:13; 15:26; II Cor. 8:4; 9:13; Phil. 4:15; Heb. 13:16)

4. God’s gift of grace through Christ, which restores mankind’s fellowship with Him and his brothers and sisters

This asserts the horizontal relationship (human to human) that is brought about by the vertical relationship (human to
Creator). It also emphasizes the need for and joy of Christian community. The verb tense stresses the start and continuance of
this experience of community (cf. 1:3 [twice],6,7). Christianity is corporate!

NASB (UPDATED) TEXT: 2:43-47

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

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

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

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

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

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

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

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

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

▣

NASB “gladness and sincerity of heart”

NKJV “gladness and simplicity of heart”

NRSV “glad and generous hearts”

TEV “glad and humble hearts”

NJB “glad and generously”

 The variety of the translations of the second term shows the difficulty of translating aphelotēs. Literally it meant smooth
or plain, but it was used metaphorically for “simple,” “sincere,” or “humble” (Louw and Nida). See Special Topic: The Heart
at 1:24.

2:47

NASB, NKJV “having favor with all the people”

NRSV “having the goodwill of all the people”

TEV “enjoying the goodwill of all the people”

NJB “were looked up to by everyone”

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

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

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

Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool or means of others’
redemption! In the Old Testament the term was used primarily for service; in the New Testament it is used primarily for salvation
which issues in service. The Bible never reconciles the seeming contradiction between God’s sovereignty and mankind’s free will,
but affirms them both! A good example of the biblical tension would be Romans 9 on God’s sovereign choice and Romans 10
on mankind’s necessary response (cf. 10:11,13).

The key to this theological tension may be found in Ephesians 1:4. Jesus is God’s elect man and all are potentially elect in
Him (Karl Barth). Jesus is God’s “yes” to fallen mankind’s need (Karl Barth). Ephesians 1:4 also helps clarify the issue by
asserting that the goal of predestination is not heaven, but holiness (Christlikeness). We are often attracted to the benefits of the
gospel and ignore the responsibilities! God’s call (election) is for time as well as eternity!

Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus
a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical
(paradoxical) pairs of doctrinal truths:

1. Predestination vs. human free will

2. Security of the believers vs. the need for perseverance

3. Original sin vs. volitional sin

4. Sinlessness (perfectionism) vs. sinning less

5. Initial instantaneous justification and sanctification vs. progressive sanctification

6. Christian freedom vs. Christian responsibility

7. God’s transcendence vs. God’s immanence

8. God as ultimately unknowable vs. God as knowable in Scripture

9. The Kingdom of God as present vs. future consummation

10. Repentance as a gift of God vs. repentance as a necessary human covenantal response

11. Jesus as divine vs. Jesus as human

12. Jesus is equal to the Father vs. Jesus as subservient to the Father

The theological concept of “covenant” unites the sovereignty of God (who always takes the initiative and sets the agenda)
with a mandatory initial and continuing repentant, faith response from humans. Be careful of proof-texting one side of the paradox
and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology!

SPECIAL TOPIC: COVENANT

The OT term berith (BDB 136), covenant, is not easy to define. There is no matching verb in Hebrew. All attempts to
derive an etymological or cognate definition have proved unconvincing. However, the obvious centrality of the concept has forced
scholars to examine the word usage to attempt to determine its functional meaning.

Covenant is the means by which the one true God deals with His human creation. The concept of covenant, treaty, or
agreement is crucial in understanding the biblical revelation. The tension between God’s sovereignty and human free-will are
clearly seen in the concept of covenant. Some covenants are based exclusively on God’s character and actions.

1. creation itself (cf. Genesis 1-2)

2. the call of Abraham (cf. Genesis 12)

3. the covenant with Abraham (cf. Genesis 15)

4. the preservation and promise to Noah (cf. Genesis 6-9)

However, the very nature of covenant demands a response.

1. by faith Adam must obey God and not eat of the tree in the midst of Eden

2. by faith Abraham must leave his family, follow God, and believe in future descendants

3. by faith Noah must build a huge boat far from water and gather the animals

4. by faith Moses brought the Israelites out of Egypt to Mt. Sinai and received specific guidelines for religious and social
life with promises of blessings and cursings (cf. Deuteronomy 27-28)

This same tension involving God’s relationship to humanity is addressed in the “new covenant.” The tension can be clearly
seen in comparing Ezekiel 18 with Ezek. 36:27-38 (YHWH’s action). Is the covenant based on God’s gracious actions or
mandated human response? This is the burning issue between the Old Covenant and the New. The goals of both are the same:
(1) the restoration of fellowship with YHWH lost in Genesis 3 and (2) the establishment of a righteous people who reflect God’s
character.

The new covenant of Jer. 31:31-34 solves the tension by removing human performance as the means of attaining acceptance.
God’s law becomes an internal desire instead of an external law code. The goal of a godly, righteous people remains the same,
but the methodology changes. Fallen mankind proved themselves inadequate to be God’s reflected image. The problem was not
God’s covenant, but human sinfulness and weakness (cf. Romans 7; Galatians 3).

The same tension between OT unconditional and conditional covenants remains in the NT. Salvation is absolutely free in
the finished work of Jesus Christ, but it requires repentance and faith (both initially and continually). It is both a legal
pronouncement and a call to Christlikeness, an indicative statement of acceptance and an imperative to holiness! Believers are
not saved by their performance, but unto obedience (cf. Eph. 2:8-10). Godly living becomes the evidence of salvation, not the
means of salvation. However, eternal life has observable characteristics! This tension is clearly seen in Hebrews.

▣

NASB, NRSV “to their number”

NKJV “to the church”

TEV “to their group”

NJB “to their community”

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

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

DISCUSSION QUESTIONS

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

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

1. Outline Peter’s sermon

2. What was the purpose of Pentecost?

3. How did Joel’s prophesy relate to this context?

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

ACTS 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from “A Guide to Good Bible Reading” p. vi)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

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

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

1. the healing itself

2. Peter’s second sermon explaining the healing

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

4. the persecution begins

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

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

2. the problems with Ananias and Sapphira

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

1. the life of the church

2. the jealousy of the Sanhedrin

3. the intercession of an angel

4. Peter’s fourth sermon

5. the reaction and punishment

TITLES FOR JESUS IN CHAPTERS 3-4

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

B. His Servant Jesus, 3:13,26; 4:27

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

D. The Prince of Life, 3:15

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

F. Prophet, 3:22

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

H. The Cornerstone, 4:11

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-10

 ¹Now Peter and John were going up to the temple at the ninth hour, the hour of prayer. ²And a man who had been
lame from his mother’s womb was being carried along, whom they used to set down every day at the gate of the temple
which is called Beautiful, in order to beg alms of those who were entering the temple. ³When he saw Peter and John about
to go into the temple, he began asking to receive alms. ⁴But Peter, along with John, fixed his gaze on him and said, “Look
at us!” ⁵And he began to give them his attention, expecting to receive something from them. ⁶But Peter said, “I do not
possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene – walk!” ⁷And seizing
him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened. ⁸With a leap he stood
upright and began to walk; and he entered the temple with them, walking and leaping and praising God. ⁹And all the
people saw him walking and praising God; ¹⁰and they were taking note of him as being the one who used to sit at the
Beautiful Gate of the temple to beg alms, and they were filled with wonder and amazement at what had happened to him.

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

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

2. in the local synagogue (every Sabbath)

3. with believers on Sunday

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

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

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

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

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

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

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

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

SPECIAL TOPIC: ALMSGIVING

I. The term itself

A. This term developed within Judaism (i.e., the Septuagint period).

B.  It refers to giving to the poor and/or needy

C. The English word, almsgiving, comes from a contraction of the Greek term eleēmosunē.

II. Old Testament concept

A. The concept of helping the poor was expressed early in the Torah

1. typical context, Deut. 15:7-11

2. “gleaning,” leaving part of the harvest for the poor, Lev. 19:9; 23:22; Deut. 24:20

3. “sabbath year,” allowing the poor to eat the produce of the seventh, fallow year, Exod. 23:10-11; Lev. 25:2-7.

B. The concept was developed in Wisdom Literature (selected examples)

1. Job 5:8-16; 29:12-17 (the wicked described in 24:1-12)

2. the Psalms, 11:7

3. Proverbs 11:4; 14:21,31; 16:6; 21:3,13

III. Development in Judaism

A. The first division of the Mishnah deals with how to treat the poor, needy, and local Levites.

B. Selected quotes

1. Ecclesiasticus (also known as the Wisdom of Ben Sirach) 3:30, “as water extinguishes a blazing fire, so
almsgiving atones for sin” (NRSV)

2. Ecclesiasticus 29:12, “store up almsgiving in your treasury and it will rescue you from every disaster” (NRSV)

3. Tobit 4:6-11, “for those who act in accordance with truth will prosper in all their activities. To all those who
practice righteousness^{b 7}give alms from your possessions, and do not let your eye begrudge the gift when you
make it. Do not turn your face away from anyone who is poor, and the face of God will not be turned away from
you. ⁸If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give
according to the little you have. ⁹So you will be laying up a good treasure for yourself against the day of
necessity. ¹⁰For almsgiving delivers from death and keeps you from going into the Darkness. ¹¹Indeed,
almsgiving, for all who practice it, is an excellent offering in the presence of the Most High.” (NRSV)

4. Tobit 12:8-9, “⁸Prayer and fasting^d is good, but better than both is almsgiving with righteousness. A little with
righteousness is better than wealth with wrongdoing^e. It is better to give alms than to lay up gold. ⁹For
almsgiving saves from death and purges away every sin. Those who give alms will enjoy a full life.” (NRSV)

C. The last quote from Tobit 12:8-9 shows the problem developing. Human actions/human merits were seen as the
mechanism for both forgiveness and abundance.

This concept developed further in the Septuagint where the Greek term for “almsgiving” (eleēmosunē) became a
synonym for “righteousness” (dikaiosunē). They could be substituted for each other in translating the Hebrew
“righteousness” (BDB 842, God’s covenant love and loyalty, cf. Deut. 6:25; 24:13; Isa. 1:27; 28:17; 59:16; Dan. 4:27).

D. Human acts of compassion became a goal in themselves to achieve one’s personal abundance here and salvation at
death. The act itself, instead of the motive behind the act, became theologically preeminent. God looks at the heart,
then judges the work of the hand. This was the teaching of the rabbis, but it somehow got lost in individual self-righteousness (cf. Micah 6:8).

IV. New Testament reaction

A. The term is found in

1. Matt. 6:1-4

2. Luke 11:41; 12:33

3. Acts 3:2-3,10; 10:2,4,31; 24:17

B. Jesus addresses the traditional understanding of righteousness as (cf. II Clement 16:4)

1. almsgiving

2. fasting

3. prayer

C. In Jesus’ Sermon on the Mount (cf. Matthew 5-7). Some Jews were trusting in their actions. These actions are meant
to flow out of a love for God, His word and covenant brothers and sisters, not self-interest or self-righteousness!
Humility and secrecy become guidelines for proper actions. The heart is crucial. The heart is desperately wicked.
God must change the heart. The new heart emulates God!

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

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

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

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

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

▣ “The Nazarene” See Special Topic at 2:22.

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

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

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

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

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

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

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

2. rage, Luke 4:28; 6:11

3. fear, Luke 5:26

4. wonder and amazement, Acts 3:10

5. jealousy, Acts 5:17; 13:45

6. confusion, Acts 19:29

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

▣ “wonder and amazement” These things are also common in Luke’s writings.

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

2. amazement

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

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

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

NASB (UPDATED) TEXT: 3:11-16

 ¹¹While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon,
full of amazement. ¹²But when Peter saw this, he replied to the people, “Men of Israel, why are you amazed at this, or why
do you gaze at us, as if by our own power or piety we had made him walk? ¹³The God of Abraham, Isaac and Jacob, the
God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate,
when he had decided to release Him. ¹⁴But you disowned the Holy and Righteous One and asked for a murderer to be
granted to you, ¹⁵but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are
witnesses. ¹⁶And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see
and know; and the faith which comes through Him has given him this perfect health in the presence of you all.”

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

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

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

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

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

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

The Spirit performed this miracle for several reasons.

1. to confirm the leadership of Peter and John

2. to help a needy man

3. to witness to the Jews at the Temple

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

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

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

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

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

3. the OT context to Jesus as the coming Messiah

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

SPECIAL TOPIC: GLORY (DOXA)

The biblical concept of “glory” is difficult to define. Believers’ glory is that they understand the gospel and glory in God,
not in themselves (cf. 1:29-31; Jer. 9:23-24).

In the OT the most common Hebrew word for “glory” (kbd, BDB 217) was originally a commercial term relating to a pair
of scales (“to be heavy”). That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added
to the word to express God’s majesty (cf. Exod. 19:16-18; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too
brilliant for fallen mankind to behold (cf. Exod 33:17-23; Isa. 6:5). YHWH can only be truly known through Christ (cf. John
12:45; 14:8-11; Col.1:15; Heb. 1:3).The term “glory” is somewhat ambiguous.

1. it may be parallel to “the righteousness of God”

2. it may refer to the “holiness” or “perfection” of God

3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but

which was later marred through rebellion (cf. Gen. 3:1-21). It is first used of YHWH’s presence

with His people during the wilderness wandering period in Exod. 16:7,10; Lev. 9:23; and Num. 14:10.

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

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

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

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

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

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

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

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

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

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

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

▣ “Pilate” See Special Topic below.

SPECIAL TOPIC: PONTIUS PILATE

I. The Man

A. Place and time of birth unknown

B. Of the Equestrian order (upper middle class of Roman society)

C. Married, but no known children

D. Earlier administrative appointments (of which there must have been several) unknown

II. His Personality

A. Two different views

1. Philo (Legatio and Gaium, 299-305) and Josephus (Antiq. 18.3.1 and Jewish Wars 2.9.2-4) depict him as a cruel
and uncompassionate dictator.

2. The NT (Gospels, Acts) presents a weak, easily manipulated Roman procurator

B. Paul Barnett, Jesus and the Rise of Early Christianity, pp. 143-148, gives a plausible explanation of these two views.

1. Pilate was not appointed procurator in a.d. 26 under Tiberius, who was pro-Jewish (cf. Philo, Legatio and Gaium,
160-161) by the advice of Sejanus, Tiberius’ anti-Jewish, chief advisor.

2. Tiberius suffered a loss of political power to L. Aelius Sejanus, his praetorian prefect who became the real power
behind the throne and who hated Jews (Philo, Legatio land Gaium, 159-160).

3. Pilate was a protege of Sejanus and tried to impress him by

a. bringing Roman standards into Jerusalem (a.d. 26), which other procurators had not done. These symbols
of Roman gods inflamed the Jews (cf. Josephus’ Antiq. 18.3.1; Jewish Wars 2.9.2-3).

b. minting coins (a.d. 29-31) which had images of Roman worship engraved on them. Josephus says he was
purposefully trying to overturn Jewish laws and customs (cf. Josephus, Antiq. 18.4.1-2).

c. taking money from the Temple treasury to build an aqueduct in Jerusalem (cf. Josephus, Antiq. 18.3.2;
Jewish Wars 2.9.3).

d. having several Galileans killed while offering a sacrifice at Passover in Jerusalem (cf. Luke 13:12).

e. bringing Roman shields into Jerusalem in a.d. 31. Herod the Great’s son appealed to him to remove them,
but he would not, so they wrote Tiberius, who demanded they be removed back to Caesarea by the sea (cf.
Philo, Legatio and Gaium, 299-305).

f. having many Samaritans slaughtered on Mt. Gerizim (a.d. 36/37) as they searched for sacred objects of their
religion, which had been lost. This caused Pilate’s local superior (Vitellius, Prefect of Syria) to remove him
from office and send him to Rome (cf. Josephus, Antiq. 18.4.1-2).

4. Sejanus was executed in a.d. 31 and Tiberius was restored to full political power; therefore, #a, b, c and d were
possibly done by Pilate to earn Sejanus’ trust; #e and f could have been attempts to earn Tiberius’ trust, but may
have backfired.

5. It is obvious with a pro-Jewish emperor restored, plus an official letter to procurators from Tiberius to be kind
to Jews (cf. Philo, Legatio and Gaium, 160-161), that the Jewish leadership in Jerusalem took advantage of
Pilate’s political vulnerability with Tiberius and manipulated him to have Jesus crucified. This theory of Barnett
brings the two views of Pilate together in a plausible way.

III. His Fate

A. He was recalled and arrived in Rome just after Tiberius’ death (a.d. 37).

B. He was not reappointed.

C. His life is unknown after this. There are many later theories, but no secure facts.

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

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

SPECIAL TOPIC: THE HOLY ONE

 “The Holy One” can refer to

1. God the Father (cf. numerous OT passages on “the Holy One of Israel”)

2. God the Son (cf. Mark 1:24; Luke 4:34; John 6:69; Acts 3:14)

3. God the Spirit (His title, “Holy Spirit” cf. John 1:33; 14:26; 20:22).

Acts 10:38 is a verse where all three persons of the Godhead are involved in anointing. Jesus was anointed (cf. Luke 4:18;
Acts 4:17; 10:38). Here the concept is widened to include all believers (cf. I John 2:27). The Anointed One has become the
anointed ones! This may be parallel to Antichrist and antichrists (cf. I John 2:18). The OT symbolic act of physical anointing with
oil (cf. Exod. 29:7; 30:25; 37:29) relates to those who were called and equipped by God for a special task (i.e., ; prophets, priests,
and kings). The word “Christ” is a translation of the Hebrew term “the anointed one” or Messiah.

SPECIAL TOPIC: RIGHTEOUSNESS

 “Righteousness” is such a crucial topic that a Bible student must make a personal extensive study of the concept.

In the OT God’s character is described as “just” or “righteous” (BDB 841). The Mesopotamian term itself comes from a
river reed which was used as a construction tool to judge the horizontal straightness of walls and fences. God chose the term to
be used metaphorically of His own nature. He is the straight edge (ruler) by which all things are evaluated. This concept asserts
God’s righteousness as well as His right to judge.

Man was created in the image of God (cf. Gen. 1:26-27; 5:1,3; 9:6). Mankind was created for fellowship with God. All of
creation is a stage or backdrop for God and mankind’s interaction. God wanted His highest creation, mankind, to know Him, love
Him, serve Him, and be like Him! Mankind’s loyalty was tested (cf. Genesis 3) and the original couple failed the test. This
resulted in a disruption of the relationship between God and humanity (cf. Genesis 3; Rom. 5:12-21).

God promised to repair and restore the fellowship (cf. Gen. 3:15). He does this through His own will and His own Son.
Humans were incapable of restoring the breach (cf. Rom. 1:18-3:20).

 After the Fall, God’s first step toward restoration was the concept of covenant based on His invitation and mankind’s
repentant, faithful, obedient response. Because of the Fall, humans were incapable of appropriate action (cf. Rom. 3:21-31;
Galatians 3). God Himself had to take the initiative to restore covenant-breaking humans. He did this by

1. declaring mankind righteous through the work of Christ (i.e., forensic righteousness).

2. freely giving mankind righteousness through the work of Christ (i.e., imputed righteousness).

3. providing the indwelling Spirit who produces righteousness (i.e., Christlikeness, the restoration of the image of God)
in mankind.

4. restoring the fellowship of the Garden of Eden

However, God requires a covenantal response. God decrees (i.e., freely gives) and provides, but humans must respond and
continue to respond in

1. repentance

2. faith

3. lifestyle obedience

4. perseverance

Righteousness, therefore, is a covenantal, reciprocal action between God and His highest creation. Based on the character
of God, the work of Christ, and the enabling of the Spirit, to which each individual must personally and continually respond
appropriately. The concept is called “justification by faith.” The concept is revealed in the Gospels, but not in these terms. It
is primarily defined by Paul, who uses the Greek term “righteousness” in its various forms over 100 times.

Paul, being a trained rabbi, uses the term dikaiosunē in its Hebrew sense of the term SDQ used in the Septuagint, not from
Greek literature. In Greek writings the term is connected to someone who conformed to the expectations of Deity and society.
In the Hebrew sense it is always structured in covenantal terms. YHWH is a just, ethical, moral God. He wants His people to
reflect His character. Redeemed mankind becomes a new creature. This newness results in a new lifestyle of godliness (Roman
Catholic focus of justification). Since Israel was a theocracy there was no clear delineation between the secular (society’s norms)
and the sacred (God’s will). This distinction is expressed in the Hebrew and Greek terms being translated into English as “justice”
(relating to society) and “righteousness” (relating to religion).

The gospel (good news) of Jesus is that fallen mankind has been restored to fellowship with God. This has been
accomplished through the Father’s love, mercy, and grace; the Son’s life, death, and resurrection; and the Spirit’s wooing and
drawing to the gospel. Justification is a free act of God, but it must issue in godliness (Augustine’s position, which reflects both
the Reformation emphasis on the freeness of the gospel and Roman Catholic emphasis on a changed life of love and faithfulness).
For Reformers the term “the righteousness of God” is an objective genitive (i.e., the act of making sinful mankind acceptable
to God [positional sanctification], while for the Catholics it is a subjective genitive, which is the process of becoming more like
God [experiential progressive sanctification]. In reality it is surely both!!)

In my view all of the Bible from Genesis 4 – Revelation 20 is a record of God’s restoring the fellowship of Eden. The Bible
starts with God and mankind in fellowship in an earthly setting (cf. Genesis 1-2) and the Bible ends with the same setting (cf.
Revelation 21-22). God’s image and purpose will be restored!

To document the above discussions note the following selected NT passages illustrating the Greek word group.

1. God is righteous (often connected to God as Judge)

a. Romans 3:26

b. II Thessalonians 1:5-6

c. II Timothy 4:8

d. Revelation 16:5

2. Jesus is righteous

a. Acts 3:14; 7:52; 22:14 (title of Messiah)

b. Matthew 27:19

c. I John 2:1,29; 3:7

3. God’s will for His creation is righteousness

a. Leviticus 19:2

b. Matthew 5:48 (cf. 5:17-20)

4. God’s means of providing and producing righteousness

a. Romans 3:21-31

b. Romans 4

c.  Romans 5:6-11

d.  Galatians 3:6-14

e.  Given by God

1) Romans 3:24; 6:23

 2) I Corinthians 1:30

3) Ephesians 2:8-9

f.  Received by faith

1) Romans 1:17; 3:22,26; 4:3,5,13; 9:30; 10:4,6,10

2) II Corinthians 5:21

g.  Through acts of the Son

1) Romans 5:21

2) II Corinthians 5:21

3) Philippians 2:6-11

5.  God’s will is that His followers be righteous

a. Matthew 5:3-48; 7:24-27

b. Romans 2:13; 5:1-5; 6:1-23

c. Ephesians 1:4; 2:10

d. I Timothy 6:11

e. II Timothy 2:22; 3:16

f. John 3:7

g. I Peter 2:24

6. God will judge the world by righteousness

a. Acts 17:31

b. II Timothy 4:8

Righteousness is a characteristic of God, freely given to sinful mankind through Christ. It is

1. a decree of God

2. a gift of God

3. an act of Christ

4. a life to be lived

But it is also a process of becoming righteous that must be vigorously and steadfastly pursued, which will one day be
consummated at the Second Coming. Fellowship with God is restored at salvation but progresses throughout life to become
a face-to-face encounter at death or the Parousia!

Here is a good quote to conclude this discussion. It is taken from Dictionary of Paul and His Letters from IVP

 “Calvin, more so than Luther, emphasizes the relational aspect of the righteousness of God. Luther’s view of the
righteousness of God seems to contain the aspect of acquittal. Calvin emphasizes the marvelous nature of the
communication or imparting of God’s righteousness to us” (p. 834).

For me the believer’s relationship to God has three aspects.

1. the gospel is a person (emphasis of the Eastern Church and Calvin)

2. the gospel is truth (emphasis of Augustine and Luther)

3. the gospel is a changed life (Catholic emphasis)

They are all true and must be held together for a healthy, sound, biblical Christianity. If any one is over emphasized or
depreciated, problems occur.

We must welcome Jesus!

We must believe the gospel!

We must pursue Christlikeness!

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

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

There is also variety in how His death is phrased.

1. nailed to a cross – 2:23

2. crucified – 2:36; 4:10

3. put to death – 3:15; 13:28

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

5. killed – 7:52

The resurrection is emphasized but not substitutionary atonement.

▣

NASB, NKJV “the Prince of life”

NRSV, NIV “the Author of life”

TEV “the one who leads to life”

NJB “the prince of life”

Moffatt “the pioneer of life”

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

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

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

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

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

SPECIAL TOPIC: AUTHOR/LEADER (ARCHĒGOS)

The term “author” or “leader” is the Greek term archēgos. It comes from the Greek root “beginning” (archē) and “to go”
or “to lead” (agō). This compound came to be used of a ruler, prince, or leader (human or angelic). The term is only used three
other times in the NT:

1. Prince or author in Acts 3:15

2. prince or leader (cf. Acts 5:21)

3. the author (or pioneer) and perfecter of the faith in Heb. 12:2.

Jesus is the starter, the provider, and the finisher of salvation.

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

1. the Spirit (cf. Rom. 8:11)

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

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

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