‏ Acts 2

Summary for Acts 2:1-4: 2:1-4  ^a Jews observed three great annual pilgrimage festivals, when many would go to the Temple in Jerusalem—Unleavened Bread (which includes Passover), Pentecost (Harvest), and Shelters (see Lev 23:1-44  ^b). On Pentecost, when the Jewish people were gathered in Jerusalem to celebrate the harvest of God’s blessings, and when the disciples were united and expectant as they gathered for prayer, the Holy Spirit came and filled the gathered believers.
2:4  ^c everyone present was filled with the Holy Spirit: This event marks the coming of the Holy Spirit to fill Jesus’ disciples, as he had promised, so that they could be powerful witnesses (1:4-5  ^d, 8  ^e). The Spirit’s wisdom, energy, and power were the driving force behind the church’s work and witness (e.g., 2:14-41  ^f, 43  ^g; 4:31  ^h; 9:17  ⁱ, 20  ^j; 13:9-12  ^k; see also Eph 5:18  ^l).

• began speaking in other languages: The Holy Spirit gave extraordinary communication that made it possible for people from other countries to hear in their own languages about what God had done (Acts 2:6-11  ^m). This passage is one of several references to speaking in “other languages” or “tongues” (see also 10:44-48  ⁿ; 19:6  ^o; 1 Cor 14:2-28  ^p, 39  ^q). Here, this supernatural gift reveals the energizing presence of God’s Spirit and inaugurates the proclamation of the Good News to people of every nation.
Summary for Acts 2:5-11: 2:5-11  ^r Because Pentecost was a pilgrimage festival (see study note on 2:1-4), Jews from every nation were present in Jerusalem at that time and were thus able to hear the Good News being proclaimed in their own languages. The Good News is for all people (2:38-39  ^s).
Summary for Acts 2:9-11: 2:9-11  ^t Parthians came from the region stretching from the Tigris River eastward to India. Medes (now called Kurds) were from Media, east of Mesopotamia and north of the Persian Gulf. Elamites were from Elam (now in Iran), north of the Persian Gulf and just east of the Tigris River. Mesopotamia lay between the Tigris and Euphrates rivers. Judea was well known as the Jewish homeland. Cappadocia, Pontus, and Asia were Roman provinces in Asia Minor (now in Turkey; see 1 Pet 1:1  ^u); Paul later taught and preached in some of these areas (see Acts 16:6  ^v; 19:10  ^w, 26  ^x). Phrygia and Pamphylia were districts of Asia Minor later visited by Paul (13:13  ^y; 18:23  ^z). Egypt had a large Jewish population, particularly in the city of Alexandria (see 18:24  ^aa). North Africa was also represented by Libya and Cyrene. Rome was the imperial capital and the home of thousands of Jews. The Cretans came from the island of Crete, located south-southeast of Greece, and the Arabs from the area south and east of Jerusalem.

• The inclusion of all of these nations suggests how the Good News was going to go out to the ends of the earth (1:8  ^ab).
Summary for Acts 2:10-11: 2:10-11  ^ac converts to Judaism: See study note on 13:43.
Summary for Acts 2:14-36: 2:14-36  ^ad This is the first of about thirty speeches in Acts and one of the most important, standing as it does at the very inception of the church. It is a typical example of the preaching of the apostles, who proclaimed (1) that the Old Testament promises had been fulfilled in the life, death, and resurrection of Jesus Christ, who is the promised Messiah; (2) that the apostles themselves were eyewitnesses of Jesus’ entire public ministry and were his chosen representatives; (3) that people are called to repent of their sins and have faith in God through Christ; and (4) that salvation and the presence of the Holy Spirit are promised to those who respond affirmatively to this message of Good News. This basic message is echoed in the sermons of chs 3  ^ae, 4  ^af, 5  ^ag, 8  ^ah, 10  ^ai, and 13  ^aj. The same themes characterized Paul’s preaching (see 1 Cor 15:3-9  ^ak). This message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world; all people are summoned to repent of their sins and turn to God through faith in Jesus Christ.
Summary for Acts 2:17-21: 2:17-21  ^al This passage quotes Joel 2:28-32  ^am. The prophet Joel predicted a wider exercise of the gifts of prophecy, including visions and dreams by both young and old, both men and women in the last days (Joel 2:28-29  ^an). In Acts, on the day of Pentecost, Peter declared that Joel’s prophecy was being fulfilled, signaling that “the last days” had arrived.
Summary for Acts 2:23-28: 2:23-28  ^ao While cruel men had crucified Jesus, this action had not defeated God’s prearranged plan for salvation. In fact, God raised him back to life, which David had foretold (2:25-28  ^ap).
2:27  ^aq among the dead: See study note on Matt 11:23.
Summary for Acts 2:32-36: 2:32-36  ^ar God raised Jesus from the dead, and we are all witnesses of this: The witness theme is often repeated in Acts (e.g., 3:15  ^as; 4:33  ^at; 5:32  ^au; 10:39-43  ^av). The capstone of this message is that God the Father, as he had promised, was now pouring out his Holy Spirit on the church through the risen Jesus. All Israel was called upon to recognize that God had acted decisively to make the crucified Jesus both Lord and Messiah!
Summary for Acts 2:34-35: 2:34-35  ^aw This passage quotes Ps 110:1  ^ax, which Jesus fulfilled when he ascended into heaven (Acts 1:9  ^ay).
Summary for Acts 2:37-38: 2:37-38  ^az Brothers, what should we do? Peter answered by strongly exhorting his listeners to repent of your sins and turn to God, and be baptized. See thematic note for Baptism at end of chapter.
Summary for Acts 2:42-47: 2:42-47  ^ba Luke makes a clear connection between personal faith and membership in the Christian community. Life in this new community involved devotion to the apostolic teaching of God’s Word, fellowship, sharing, joy, and praise, and it resulted in the Lord’s continuing to add to their number those who were being saved. 2:42  ^bb fellowship: Greek koinōnia, a close mutual relationship and participation in life together.

• At this stage, prayer probably included participation in the formal prayers of the Temple (see 3:1  ^bc).

Thematic note: Baptism
Baptism was an important element of the Christian faith from the very beginning (Acts 2:38  ^bd). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19  ^be). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.
John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3  ^bf). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6  ^bg), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30  ^bh).
After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19  ^bi). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4  ^bj; Col 2:12  ^bk) and also signifying a Christian’s spiritual union with Christ (Gal 3:27  ^bl) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12  ^bm). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21  ^bn; cp. Deut 10:16  ^bo; 30:6  ^bp; Jer 4:4  ^bq; Rom 2:28-29  ^br; Phil 3:3  ^bs).
As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38  ^bt; 10:43  ^bu; 13:38  ^bv; 26:17-18  ^bw) and the reception of the Holy Spirit (2:38  ^bx; 9:17-18  ^by; 10:47-48  ^bz; 11:15-17  ^ca; 19:5-7  ^cb; Luke 3:16  ^cc). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22  ^cd; Eph 1:13-14  ^ce; 4:30  ^cf; Titus 3:5  ^cg).


Passages for Further Study
Matt 3:6-16  ^ch; 21:25  ^ci; 28:19  ^cj; Mark 1:4-9  ^ck; 10:38-39  ^cl; 11:30  ^cm; 16:16  ^cn; Luke 3:3-22  ^co; 7:29-30  ^cp; 12:50  ^cq; 20:4  ^cr; John 1:25-36  ^cs; 3:22-23  ^ct, 26  ^cu; 4:1-2  ^cv; 10:40  ^cw; Acts 1:5  ^cx, 22  ^cy; 2:38  ^cz, 41  ^da; 8:12-13  ^db, 16-17  ^dc, 36-38  ^dd; 9:18  ^de; 10:37  ^df, 47-48  ^dg; 11:16  ^dh; 13:24  ^di; 16:15  ^dj, 33  ^dk; 18:8  ^dl, 25  ^dm; 19:1-7  ^dn; 22:16  ^do; Rom 6:3-4  ^dp; 1 Cor 1:13-17  ^dq; 10:2  ^dr; 12:13  ^ds; 15:29  ^dt; Gal 3:27  ^du; Eph 4:5  ^dv; Col 2:12  ^dw; Heb 6:2  ^dx; 1 Pet 3:21  ^dy; 1 Jn 5:6  ^dz

‏ Acts 3

Summary for Acts 3:1-11: 3:1-11  ^ea Jesus’ promise that his disciples would do even greater works than he had done (John 14:12  ^eb; see Mark 16:20  ^ec) was fulfilled in the signs, wonders, and mighty works of the apostles (Acts 2:43  ^ed; 5:12  ^ee; 8:4-8  ^ef). Here, Peter clearly exercised the power to heal in the name of Jesus Christ the Nazarene (3:6  ^eg, 16  ^eh). The cure was instant and undeniable (3:8  ^ei), resulting in the man’s praising God (3:8-9  ^ej; cp. 2:47  ^ek; 16:25  ^el; Luke 2:20  ^em; 17:15-18  ^en; 18:43  ^eo; 19:37  ^ep; 24:53  ^eq). This is the first of many demonstrations of divine power given to disciples in Acts (Acts 4:24-31  ^er; 5:12  ^es; 6:8  ^et; 8:6  ^eu; 9:33-42  ^ev; 28:8  ^ew).
3:6  ^ex The name of Jesus represents his identity and power to heal (see Mark 9:38-39  ^ey).
Summary for Acts 3:10-11: 3:10-11  ^ez The Beautiful Gate was probably the Nicanor Gate, built of Corinthian bronze and located on the east side of the Temple (see Josephus, War 5.5.3). It was adorned in a costly manner, with plates of silver and gold upon its panels richer and thicker than other gates.

• Solomon’s Colonnade was a portico on the east side of the Temple (see Josephus, War 5.5.1-3; Antiquities 20.9.7).
Summary for Acts 3:12-26: 3:12-26  ^fa The evangelistic speeches in the book of Acts focus on Jesus, the crucified and risen Lord. They call people to repentance and faith in Jesus as the promised Messiah and the divinely appointed Judge (2:38  ^fb; 3:19  ^fc; 11:18  ^fd; 17:30  ^fe; 26:20  ^ff). They also offer the same Good News for the people of Israel and the Gentile world—“there is peace with God through Jesus Christ, who is Lord of all” (10:36  ^fg).
3:15  ^fh It was unfathomable to the Jewish mind that the author of life, God himself, could be killed. They did not recognize Jesus as Messiah (cp. 13:27  ^fi; Luke 23:34  ^fj), and they did not realize that the Messiah would be divine (see John 1:1-18  ^fk; cp. Dan 7:13-14  ^fl).
3:17  ^fm Friends: Literally Brothers, which was a common way to address one another (13:15  ^fn, 26  ^fo, 38  ^fp; Gen 27:29  ^fq; Lev 10:6  ^fr; 25:46  ^fs; Num 20:3  ^ft; Deut 1:28  ^fu; 24:7  ^fv; Josh 22:3-4  ^fw; 2 Sam 2:26  ^fx; Ezek 11:15  ^fy).

• in ignorance: Cp. Acts 17:30  ^fz; 1 Tim 1:12-14  ^ga. The Christian message challenges this ignorance and calls all people to respond in faith and repentance (Acts 2:38  ^gb).
Summary for Acts 3:19-21: 3:19-21  ^gc The message of Good News offers refreshment (see Matt 11:28-29  ^gd). The second coming of Christ will be one of those times of refreshment from God, when he will again send . . . Jesus to his people. 3:19  ^ge The Good News of forgiveness is more fully explained elsewhere (see 5:30-32  ^gf; 10:36-43  ^gg; 13:26-38  ^gh; Luke 24:25-27  ^gi, 45-47  ^gj).
3:22  ^gk Jesus fulfills the ancient promise of a Prophet like Moses (see Deut 18:15  ^gl, 18  ^gm; cp. John 6:14  ^gn; 7:40  ^go).
3:23  ^gp Refusing to heed Jesus, God’s final Prophet, would have disastrous consequences (John 3:16  ^gq, 17  ^gr, 36  ^gs).
3:25  ^gt all the families on earth will be blessed: God’s blessings on the covenant people were not intended to be selfishly hoarded, but were to be shared with the world.

‏ Acts 4

Summary for Acts 4:1-22: 4:1-22  ^gu Persecution was a common experience of God’s people throughout the Bible. God’s servants often faced hostility and opposition (Deut 30:7  ^gv; 1 Kgs 18:13  ^gw; Neh 4:1-3  ^gx; Jer 37–38  ^gy; Matt 23:34-37  ^gz; Luke 11:49-51  ^ha; 1 Thes 2:14-15  ^hb). Jesus himself was persecuted (Luke 4:29  ^hc; John 5:16  ^hd), and he told his disciples to expect the same kind of treatment (Matt 10:23  ^he; 24:9  ^hf; Mark 13:9  ^hg; Luke 21:12  ^hh; John 16:2  ^hi), but he promised that the Holy Spirit would provide strength (Acts 1:8  ^hj; Luke 12:11-12  ^hk; 21:15  ^hl). Acts records frequent times of persecution (Acts 4:3  ^hm; 5:17-41  ^hn; 7:54–8:3  ^ho; 9:1-2  ^hp; 11:19  ^hq; 12:2  ^hr; 13:50  ^hs; 14:19  ^ht; 16:19-24  ^hu), but Acts also reiterates that the Holy Spirit empowers disciples to bear witness in such circumstances (2:44  ^hv; 4:8-13  ^hw; 6:10  ^hx; 7:55  ^hy). The boldness of Peter and John before the hostile high council exemplifies facing persecution with courage and power (4:20  ^hz). 4:1  ^ia Sadducees: See profile for The Sadducees at end of chapter.
4:4  ^ib the number of men who believed now totaled about 5,000: See study note on Matt 14:21.
4:13  ^ic ordinary men with no special training in the Scriptures: That is, they were not scholars or ordained teachers—they were working men without higher education. The educated members of the Jewish high council were treated as authorities on the Scriptures and matters of religion, so it amazed them to see uneducated men speaking with such boldness about such matters.
Summary for Acts 4:16-18: 4:16-18  ^id They recognized the miracle but still stubbornly tried to prevent the message. Jesus had encountered similar resistance (Matt 19:8  ^ie; Mark 10:5  ^if; see also Deut 10:16  ^ig; 30:6  ^ih; Jer 4:4  ⁱⁱ).
Summary for Acts 4:19-20: 4:19-20  ^ij The apostles stated a principle that can guide God’s people in dealing with hostile authorities (see also 5:40  ^ik; cp. 1 Sam 15:22  ^il; Jer 7:23  ^im; Luke 20:20-26  ⁱⁿ; Rom 13:1-7  ^io). Jesus had predicted that his disciples would encounter hostility and persecution (Luke 21:12-19  ^ip).
Summary for Acts 4:23-31: 4:23-31  ^iq The believers heard the report that their leaders had been threatened and commanded never again to speak about Jesus (4:18  ^ir). The Christian movement was clearly under attack from the religious authorities, so they united in prayer. They turned to God, placing their troubles before him and asking him to make them bold in speaking the message and to divinely confirm its truth with signs and wonders. God dramatically answered their request.
Summary for Acts 4:25-26: 4:25-26  ^is This passage quotes Ps 2:1-2  ^it, which describes the response of the Gentile nations to the Lord’s anointed king. In a similar manner, the Jews and Gentiles in Jerusalem had gathered together against Jesus and now against his followers.
4:26  ^iu The Hebrew term Messiah (“anointed one”) originally referred to Israel’s anointed king; it came to refer to the Messiah, the coming King of Israel who would establish God’s Kingdom forever (2 Sam 7:14-16  ^iv; Ps 89:36-37  ^iw; Isa 9:6-7  ^ix; 11:1-9  ^iy; 61:1  ^iz; Jer 23:5-6  ^ja; 33:14-16  ^jb; Luke 1:32-33  ^jc).
4:28  ^jd God’s hand had been directing events all along in order to achieve his purpose. A similar awareness of God’s hand guiding the affairs of his people is found in the Old Testament (cp. Ezra 7:6  ^je, 9  ^jf, 28  ^jg; 8:18  ^jh, 31  ^ji; Neh 2:8  ^jj, 18  ^jk; Eccl 9:1  ^jl; Ezek 8:1  ^jm; Rom 8:28  ^jn; 1 Pet 5:6  ^jo).
Summary for Acts 4:32-35: 4:32-35  ^jp The sharing of early believers was remarkable (see also 2:44-45  ^jq; cp. 6:1  ^jr). Being united in heart and mind, they willingly offered anything they possessed to meet the needs of other believers. This sharing was voluntary and without coercion, and it related to pressing needs in the community and was prompted by Christian love and concern for one another.
Summary for Acts 4:36-37: 4:36-37  ^js Barnabas is held up as an example of generous, unselfish giving in response to the genuine needs in the Christian community.

Profile: The Sadducees
The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2  ^jt; 5:17  ^ju). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest during the reigns of David (2 Sam 8:17  ^jv; 15:24  ^jw; 1 Kgs 1:8  ^jx) and Solomon (1 Kgs 1:32-48  ^jy); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 BC), a descendant of the Maccabees (Josephus, Antiquities 13.10.6), but it is clear from this account that they had already existed for some time.
Their theological views are often contrasted with those of the Pharisees (Acts 23:8  ^jz; see also Acts 4:1-2  ^ka). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33  ^kb), angelic beings (see Acts 23:8  ^kc), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10  ^kd).
Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.
With the destruction of the Temple in AD 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.


Passages for Further Study
Matt 3:7  ^ke; 16:1-12  ^kf; 22:23-33  ^kg; Mark 12:18-27  ^kh; Luke 20:27-40  ^ki; Acts 4:1-2  ^kj; 5:17-18  ^kk; 23:6-10  ^kl

‏ Acts 5

Summary for Acts 5:1-11: 5:1-11  ^km Luke is fond of balancing a positive example with a negative example. He has just recorded the remarkable story of Barnabas (4:36-37  ^kn). Now Luke presents the opposite conduct of Ananias and Sapphira, who were tempted by the desire to be held in high regard. Ananias had not been forced to sell his property or to give the proceeds away. The couple’s sin was in their pretense and deception.
Summary for Acts 5:3-4: 5:3-4  ^ko In lying about their property sale, Ananias was not just lying to others but to the Holy Spirit—that is, to God. His actions compromised the transparent sincerity, unity, and integrity of the church at its very foundation, and thus he fell under the direct judgment of God (cp. Lev 10:1-5  ^kp; Josh 7:16-26  ^kq).
5:11  ^kr Great fear gripped the entire church and everyone else who heard what had happened: The sudden judgment on Ananias and then on Sapphira had a sobering effect on both the Christian community and those who heard about this incident (cp. Heb 10:31  ^ks). Believers were forcefully reminded that they needed to be pure, and for non-Christians the believers’ integrity was reestablished, so that once again “all the people had high regard for them” (Acts 5:13  ^kt). Yet it also made outsiders wary of joining a movement with such high standards (5:13  ^ku). This divine “pruning” (see John 15:1-11  ^kv) helped new growth to follow (Acts 5:14  ^kw; cp. 6:5-7  ^kx; 11:24  ^ky; 21:20  ^kz).
Summary for Acts 5:12-16: 5:12-16  ^la As in Jesus’ ministry, the apostles’ preaching was accompanied by many miraculous signs and wonders, including convincing works of healing and exorcism (see also 6:8  ^lb; cp. Matt 4:24  ^lc; 9:35  ^ld; Mark 1:32-34  ^le; Luke 4:40-41  ^lf).
5:13  ^lg no one else dared to join them: Perhaps the high standards of belief or what had happened to Ananias and Sapphira (5:11  ^lh) were daunting to the crowds.

• though all the people had high regard for them: Christians were markedly different from the unbelievers around them.
Summary for Acts 5:17-40: 5:17-40  ^li The success of the apostles’ ministry again aroused strong opposition (cp. 4:1-3  ^lj). The wealthy and powerful Sadducees controlled the Temple establishment and had a Temple police force at their disposal. They opposed belief in the resurrection and were determined not to allow the apostles to proclaim their message about the resurrection of Jesus unchallenged. They also sensed that their hold on the Jewish people was loosening, so, filled with jealousy, they attacked the apostles.
Summary for Acts 5:19-20: 5:19-20  ^lk The irony here is that the Sadducees denied the existence of angels (23:8  ^ll). Angels frequently intervened in Acts (see also 10:3  ^lm, 7  ^ln, 22  ^lo; 11:13  ^lp; 12:6-11  ^lq, 23  ^lr; 27:23-24  ^ls). Luke presents God as guiding his people in their ministry, using angels to accomplish his purpose.
5:29  ^lt See study note on 4:19-20.
Summary for Acts 5:30-32: 5:30-32  ^lu We are witnesses of these things: The apostles, as witnesses, were required to testify to what they had seen and heard (see Lev 5:1  ^lv; cp. Acts 1:8  ^lw; Matt 28:18-20  ^lx; Luke 24:44-49  ^ly; John 20:21  ^lz).
Summary for Acts 5:33-40: 5:33-40  ^ma God once again thwarted the Jewish leaders’ plans to stop the apostles—this time through the counsel of Gamaliel.
5:34  ^mb Gamaliel was an eminent Pharisee, a leader in the Jewish high council, and a famous teacher of the law. He was Paul’s teacher during his rabbinical education (see 22:3  ^mc).
Summary for Acts 5:36-37: 5:36-37  ^md This Theudas is otherwise unknown, although Josephus mentions a different man by that name who raised a revolt some years later (see Josephus, Antiquities 20.5.1). Theudas was a common Jewish name.

• Judas of Galilee appears in Josephus as a rebel who opposed giving tribute to Caesar about AD 6 or 7, following the census of Quirinius (see Josephus, Antiquities 20.5.2; cp. Luke 2:2  ^me). His resistance, too, was crushed.