Act 3-5 | TNotes | STEP | Summary for Acts 3:1-11: 3:1-11 Jesus’ promise that his disciples would do even greater works than he had done (John 14:12 ; see Mark 16:20 ) was fulfilled in the signs, wonders, and mighty works of the apostles (Acts 2:43 ; 5:12 ; 8:4-8 ). Here, Peter clearly exercised the power to heal in the name of Jesus Christ the Nazarene (3:6 , 16 ). The cure was instant and undeniable (3:8 ), resulting in the man’s praising God (3:8-9 ; cp. 2:47 ; 16:25 ; Luke 2:20 ; 17:15-18 ; 18:43 ; 19:37 ; 24:53 ). This is the first of many demonstrations of divine power given to disciples in Acts (Acts 4:24-31 ; 5:12 ; 6:8 ; 8:6 ; 9:33-42 ; 28:8 ).

Summary for Acts 3:1-11: 3:1-11 ^a Jesus’ promise that his disciples would do even greater works than he had done (John 14:12 ^b; see Mark 16:20 ^c) was fulfilled in the signs, wonders, and mighty works of the apostles (Acts 2:43 ^d; 5:12 ^e; 8:4-8 ^f). Here, Peter clearly exercised the power to heal in the name of Jesus Christ the Nazarene (3:6 ^g, 16 ^h). The cure was instant and undeniable (3:8 ⁱ), resulting in the man’s praising God (3:8-9 ^j; cp. 2:47 ^k; 16:25 ^l; Luke 2:20 ^m; 17:15-18 ⁿ; 18:43 ^o; 19:37 ^p; 24:53 ^q). This is the first of many demonstrations of divine power given to disciples in Acts (Acts 4:24-31 ^r; 5:12 ^s; 6:8 ^t; 8:6 ^u; 9:33-42 ^v; 28:8 ^w).
3:6 ^x The name of Jesus represents his identity and power to heal (see Mark 9:38-39 ^y).
Summary for Acts 3:10-11: 3:10-11 ^z 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 ^aa 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 ^ab; 3:19 ^ac; 11:18 ^ad; 17:30 ^ae; 26:20 ^af). 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 ^ag).
3:15 ^ah 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 ^ai; Luke 23:34 ^aj), and they did not realize that the Messiah would be divine (see John 1:1-18 ^ak; cp. Dan 7:13-14 ^al).
3:17 ^am Friends: Literally Brothers, which was a common way to address one another (13:15 ^an, 26 ^ao, 38 ^ap; Gen 27:29 ^aq; Lev 10:6 ^ar; 25:46 ^as; Num 20:3 ^at; Deut 1:28 ^au; 24:7 ^av; Josh 22:3-4 ^aw; 2 Sam 2:26 ^ax; Ezek 11:15 ^ay).

• in ignorance: Cp. Acts 17:30 ^az; 1 Tim 1:12-14 ^ba. The Christian message challenges this ignorance and calls all people to respond in faith and repentance (Acts 2:38 ^bb).
Summary for Acts 3:19-21: 3:19-21 ^bc The message of Good News offers refreshment (see Matt 11:28-29 ^bd). 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 ^be The Good News of forgiveness is more fully explained elsewhere (see 5:30-32 ^bf; 10:36-43 ^bg; 13:26-38 ^bh; Luke 24:25-27 ^bi, 45-47 ^bj).
3:22 ^bk Jesus fulfills the ancient promise of a Prophet like Moses (see Deut 18:15 ^bl, 18 ^bm; cp. John 6:14 ^bn; 7:40 ^bo).
3:23 ^bp Refusing to heed Jesus, God’s final Prophet, would have disastrous consequences (John 3:16 ^bq, 17 ^br, 36 ^bs).
3:25 ^bt 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 ^bu Persecution was a common experience of God’s people throughout the Bible. God’s servants often faced hostility and opposition (Deut 30:7 ^bv; 1 Kgs 18:13 ^bw; Neh 4:1-3 ^bx; Jer 37–38 ^by; Matt 23:34-37 ^bz; Luke 11:49-51 ^ca; 1 Thes 2:14-15 ^cb). Jesus himself was persecuted (Luke 4:29 ^cc; John 5:16 ^cd), and he told his disciples to expect the same kind of treatment (Matt 10:23 ^ce; 24:9 ^cf; Mark 13:9 ^cg; Luke 21:12 ^ch; John 16:2 ^ci), but he promised that the Holy Spirit would provide strength (Acts 1:8 ^cj; Luke 12:11-12 ^ck; 21:15 ^cl). Acts records frequent times of persecution (Acts 4:3 ^cm; 5:17-41 ^cn; 7:54–8:3 ^co; 9:1-2 ^cp; 11:19 ^cq; 12:2 ^cr; 13:50 ^cs; 14:19 ^ct; 16:19-24 ^cu), but Acts also reiterates that the Holy Spirit empowers disciples to bear witness in such circumstances (2:44 ^cv; 4:8-13 ^cw; 6:10 ^cx; 7:55 ^cy). The boldness of Peter and John before the hostile high council exemplifies facing persecution with courage and power (4:20 ^cz). 4:1 ^da Sadducees: See profile for The Sadducees at end of chapter.
4:4 ^db the number of men who believed now totaled about 5,000: See study note on Matt 14:21.
4:13 ^dc 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 ^dd They recognized the miracle but still stubbornly tried to prevent the message. Jesus had encountered similar resistance (Matt 19:8 ^de; Mark 10:5 ^df; see also Deut 10:16 ^dg; 30:6 ^dh; Jer 4:4 ^di).
Summary for Acts 4:19-20: 4:19-20 ^dj The apostles stated a principle that can guide God’s people in dealing with hostile authorities (see also 5:40 ^dk; cp. 1 Sam 15:22 ^dl; Jer 7:23 ^dm; Luke 20:20-26 ^dn; Rom 13:1-7 ^do). Jesus had predicted that his disciples would encounter hostility and persecution (Luke 21:12-19 ^dp).
Summary for Acts 4:23-31: 4:23-31 ^dq The believers heard the report that their leaders had been threatened and commanded never again to speak about Jesus (4:18 ^dr). 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 ^ds This passage quotes Ps 2:1-2 ^dt, 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 ^du 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 ^dv; Ps 89:36-37 ^dw; Isa 9:6-7 ^dx; 11:1-9 ^dy; 61:1 ^dz; Jer 23:5-6 ^ea; 33:14-16 ^eb; Luke 1:32-33 ^ec).
4:28 ^ed 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 ^ee, 9 ^ef, 28 ^eg; 8:18 ^eh, 31 ^ei; Neh 2:8 ^ej, 18 ^ek; Eccl 9:1 ^el; Ezek 8:1 ^em; Rom 8:28 ^en; 1 Pet 5:6 ^eo).
Summary for Acts 4:32-35: 4:32-35 ^ep The sharing of early believers was remarkable (see also 2:44-45 ^eq; cp. 6:1 ^er). 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 ^es 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 ^et; 5:17 ^eu). 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 ^ev; 15:24 ^ew; 1 Kgs 1:8 ^ex) and Solomon (1 Kgs 1:32-48 ^ey); 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 ^ez; see also Acts 4:1-2 ^fa). 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 ^fb), angelic beings (see Acts 23:8 ^fc), 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 ^fd).
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 ^fe; 16:1-12 ^ff; 22:23-33 ^fg; Mark 12:18-27 ^fh; Luke 20:27-40 ^fi; Acts 4:1-2 ^fj; 5:17-18 ^fk; 23:6-10 ^fl

‏ Acts 5

Summary for Acts 5:1-11: 5:1-11 ^fm Luke is fond of balancing a positive example with a negative example. He has just recorded the remarkable story of Barnabas (4:36-37 ^fn). 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 ^fo 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 ^fp; Josh 7:16-26 ^fq).
5:11 ^fr 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 ^fs). 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 ^ft). Yet it also made outsiders wary of joining a movement with such high standards (5:13 ^fu). This divine “pruning” (see John 15:1-11 ^fv) helped new growth to follow (Acts 5:14 ^fw; cp. 6:5-7 ^fx; 11:24 ^fy; 21:20 ^fz).
Summary for Acts 5:12-16: 5:12-16 ^ga 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 ^gb; cp. Matt 4:24 ^gc; 9:35 ^gd; Mark 1:32-34 ^ge; Luke 4:40-41 ^gf).
5:13 ^gg no one else dared to join them: Perhaps the high standards of belief or what had happened to Ananias and Sapphira (5:11 ^gh) 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 ^gi The success of the apostles’ ministry again aroused strong opposition (cp. 4:1-3 ^gj). 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 ^gk The irony here is that the Sadducees denied the existence of angels (23:8 ^gl). Angels frequently intervened in Acts (see also 10:3 ^gm, 7 ^gn, 22 ^go; 11:13 ^gp; 12:6-11 ^gq, 23 ^gr; 27:23-24 ^gs). Luke presents God as guiding his people in their ministry, using angels to accomplish his purpose.
5:29 ^gt See study note on 4:19-20.
Summary for Acts 5:30-32: 5:30-32 ^gu 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 ^gv; cp. Acts 1:8 ^gw; Matt 28:18-20 ^gx; Luke 24:44-49 ^gy; John 20:21 ^gz).
Summary for Acts 5:33-40: 5:33-40 ^ha God once again thwarted the Jewish leaders’ plans to stop the apostles—this time through the counsel of Gamaliel.
5:34 ^hb 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 ^hc).
Summary for Acts 5:36-37: 5:36-37 ^hd 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 ^he). His resistance, too, was crushed.