Through the Bible -- Acts 2

Last week I shifted my weekly through the Bible to Acts. Here is Acts 1. Today is Pentecost Sunday, so we shift now to Acts 2.
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1. Acts 2 is the birth of the church. It is the birth of the church because it commences the age of the Spirit. Before Pentecost, the Spirit is promised. After Pentecost, the Spirit is in us, empowering us for mission and righteousness, binding us together, and mediating Jesus presence among us.

The Spirit of God is in the Old Testament, but he often is not fully understood nor is his presence in the lives of God's people considered typical. The Spirit comes on Samson for strength, but Samson is far from righteous (Judg. 14:19). The Spirit of God is everywhere present but he is treated as simply the presence of God in the world rather than as a distinct person (Ps. 139:7).

Now, the Spirit will be in every believer. In fact, the Spirit is the indicator that a person has joined the people of God. One can repent and not yet be in Christ. One can confess one's sins, believe, and confess faith and yet not be saved. You can be baptized, as the Samaritans are in Acts 8, but they were not yet "in." 

The Spirit is God's seal of ownership (2 Cor. 1:22). The Holy Spirit is the guarantee of our coming inheritance and a foretaste of glory divine (2 Cor. 5:5; Eph. 1:14). If someone does not have the Spirit of Christ, they do not belong to him (Rom. 8:9). You can receive the Spirit before baptism, and you are saved (Acts 10:44-48). You can be baptized but not be saved because you do not yet have the Spirit (Acts 8:14-16).

In Acts 2:28, Peter sums up the process of joining the community of faith. Repent, be baptized in the name of Jesus Christ for the forgivness of sins, and receive the Holy Spirit. The crowds realize that they have crucified their Messiah, their anointed one, their king. They must repent. They need forgiveness for their sins.

In this regard, baptism symbolizes the washing away of their sins. God has offered the possibility of forgiveness on the basis of Jesus. Baptism into his name is an acknowledgement of him as king. Baptism in his name is to activate him as the authenticator and authority behind their reconciliation to God. Then they will receive the Holy Spirit and God will be in them, purifiying their hearts of sin (Acts 15:8-9), joining them together in unity, empowering them for witness.

2. What happened that day? They were no doubt praying, as we see at the end of Acts 1. The Day of Pentecost was the Jewish Feast of Weeks, fifty days after Passover. It was the day of the wheat harvest. And so the church will be born on a day of harvest, some 3000 souls will believe (2:41).

Pentecost had also come to be associated with the giving of the Law at Mt. Sinai. And so on this day God writes his law on the hearts of his people through the Holy Spirit (cf. Jer. 31:33).

Pentecost is also the reversal of Babel. At the tower of Babel, God scatters the nations by dividing them by language. They are no longer able to understand one another.

But on the Day of Pentecost, the Spirit empowers the apostles to speak in other languages. Those Jews who are in Jerusalem for the feast all hear the good news proclaimed in their own tongues. It is far too early in the day for the disciples to be drunk. Rather, they are filled with the Spirit. 

3. The Spirit is the great equalizer. There are differences between men and women's bodies. But the Spirit comes equally on both of them. Sons and daughters will both prophecy by the same Spirit (2:17). There is no difference in spiritual capacity between them. There never was. But now we should expect the Spirit to speak through women regularly. The curse has been undone, and the Spirit shows no partiality. In Christ there is no longer male and female. 

4. Peter delivers the first sermon of Acts on the Day of Pentecost. The people are perplexed at what is happening. So, Peter will give the model sermon of Acts, the essence of what is called the "kerygma," what is proclaimed.

He begins with the story of Israel. This event has not happened out of the blue. It is the culmination of history. Peter quotes Scripture. This is the fulfillment of Joel 2. It is the beginning of the new covenant. Whoever calls on the name of the Lord Jesus will be saved (Acts 2:21).

Jesus had come as a man. God had done mighty works through him. The people of Jerusalem had handed him over according to God's foreknowledge and plan (2:23). In their ignorance, the audience itself had participated.

Then we get to the key line in every sermon in Acts: "God raised him" (2:24). [1] The resurrection is the centerpiece of Luke's theology. It represents the vindication of Jesus and his authenticity as God's representative. This is exactly what prophets like David had forseen. Peter reads Psalm 16 spiritually to hear a foreshadowing of Jesus not remaining in death.

Jesus has now been exalted to God's right hand -- enthroned as Messiah and Lord. Acts 2:36 gives us the timing in Luke's theology. These are royal titles, and Jesus "is made" Lord and Christ when he sits down and is enthroned at God's right hand. He was heir apparent before this time, but now he is seated at the right hand of the God as king. 

5. Three thousand are added to the company of believers. They devote themselves to the apostle's teaching. They are in constant fellowship, eating daily with each other, praying together.

The picture we get at the end of Acts 2 is a paradigmatic one, an idyllic one. It is Luke's picture of the ideal church. They worship daily together in the temple. They eat and fellowship with each other. They pray together. They share their possessions in common. If one person has more and another person has a need, they share.

Signs and wonders are normal. After all, they have the Spirit within them. The things that Jesus did by the power of the Spirit, they will now do in the power of the Spirit. Fear came on those watching, and new believers were being added daily. They were "being saved," meaning that they were becoming part of those who would escape the coming judgment of God. 

[1] Except for Stephen's in Acts 7 -- he was stoned before he got to that part of the sermon.

Through the Bible -- Acts 1

Since next Sunday is Pentecost, I thought I'd shift from Mark to Acts.  

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1. Acts is volume 2 of Luke. It was written for the same person as the Gospel of Luke, someone named Theophilus (Acts 1:1). He is called "most excellent Theophilus" in Luke 1:3, making many wonder if he was a Roman governor (cf. Acts 24:2). 

The name "Theophilus" means "lover of God," making some think the name is a literary device and that Acts was written for anyone who loves God. As such, it would be addressed to all lovers of God. It is also possible that Theophilus was a Christian name given to a Roman governor at baptism. We know of at least one Roman governor who becomes a believer in Acts 13, Sergius Paulus. 

In the end, it seems likely Theophilus was a real person, maybe even a patron who sponsored the writing of Luke-Acts.

2. The Gospel of Luke was about "everything that Jesus began to do and teach" (Acts 1:1). In Acts, Jesus continues to teach through his Spirit in the apostles and his church. Luke 24 ended with Jesus' ascension, and Acts will pick up the story at that point. 

There is one key difference. A straightforward reading of Luke 24 would easily give us the impression that Jesus rose from the dead and ascended on the same day. [1] Yet in Acts 1 we hear that there was a forty day period between the resurrection and the ascension (Acts 1:3). From one standpoint, therefore, Luke 24 "telescopes" Acts 1.

The comparison shows that Luke used some artistic freedom in his presentation, which was perfectly acceptable at the time. It also means, however, that we are not likely getting a videotape or transcript of the events. Luke has arranged and told the events in a way that brings out truths about the Way. [2] That was his priority, the message. 

Jesus tells them to wait in Jerusalem. John the Baptist had foretold that Jesus would baptize them with the Holy Spirit (Luke 3:16; Acts 1:5). That will happen in Acts 2 on the Day of Pentecost. They are getting in the stalls at the Kentucky Derby. The race of the church will begin in Acts 2. [3]

3. The final question the disciples ask Jesus is whether he will now restore the kingdom to Israel. This is very revealing. It reflects that their expectations of Jesus as Messiah have always been military and political. They were not expecting Jesus to die, as the Gospel of Mark so clearly shows (e.g., Mark 8:31-32). Then they clearly were not expecting him to rise either (cf. Luke 24:21-24).

So now they are wondering, "Are we back on for kicking the Romans out of Jerusalem and taking the kingdom back for Israel?"

Jesus does not contradict their expectation in itself. After all, Luke 21 points to a "times of the Gentiles" when Jerusalem will be trampled on by the Romans (21:24), an allusion to the destruction of Jerusalem that would happen forty years later. Presumably, after the times of the Gentiles were over, the kingdom of God would come and an expanded Israel would inherit the earth.

But they do not understand the timing. Just as they did not anticipate Jesus death and resurrection, they did not anticipate Jesus' ascension. Jesus is taken out of their sight into heaven. Luke-Acts is the only place where Jesus' ascension is explicitly told, although Hebrews may allude to it. [4]

Heaven is not likely straight up, although that is the way they thought of it in their worldview. From what Paul says in 2 Corinthians 12:2, they likely pictured a universe where you went straight up through layers of sky to the highest sky where God's throne was. It is an illustration of the fact that God reveals himself in our categories so that we can picture and grasp his point in our language and peripheral frameworks.

If God created the universe out of nothing, then God's essence is not in this universe. His "throne room," a metaphor in itself, is "somewhere else." I have always thought of heaven and hell as being in another dimension, but that is simply a picture that works for me in our time.

So Jesus "stoops to their weakness," as the hymn says, meeting them in terms they understand. [5] He ascends until he is out of sight. Then presumably he transports to wherever heaven is. 

4. We might view Acts 1:8 as the key verse of Acts. It gives us a generalization of the whole book in a nutshell. 

For example, "You will receive power when the Holy Spirit comes on you." The book of Acts is a recurring series of events where believers receive the Holy Spirit, and power is an immediate consequence. I grew up in a tradition that emphasized purity as what comes with the Spirit, and we do find that idea at least once in Acts (15:9), the purification of sins.

However, power is the key manifestation of the Spirit in Acts. We find the power to perform miracles (e.g., Acts 3). There is the power of boldness (e.g. 4:31). They receive the power to speak in languages they have not learned (2:6).

With this power, they testify to the resurrection. "You will be my witnesses." They were disciples. In Acts 2 they become apostles -- individuals sent with a commission. The specific commission is to witness to Jesus' resurrection. According to Paul, this is a central part of what it means to be an apostle (1 Corinthians 9:1). There are no apostles of this sort today because Jesus has not appeared to anyone today the way he appeared to them. Paul was the last (1 Cor. 15:8).

So they will become apostles in Acts 2 and will be sent with the commission to testify to the resurrection. These initial apostles included more than just the Twelve. Paul was one of them. Barnabas likely witnessed the risen Jesus as well (1 Cor. 9:6). A husband-wife pair called Andronicus and Junia may also have been in this number (Rom. 16:7). 

They will witness to the resurrection in Jerusalem, Judea and Samaria, and the ends of the earth. This is a kind of map to the book of Acts. Acts 1-7 are in Jerusalem. Then Acts 8-12 are in Judea and Samaria. Finally, Acts 13-28 are to the ends of the earth, remembering that Rome was the end of the earth in the geographical paradigm of Jesus' day.

5. The remainder of Acts 1 deals with the replacement of Judas (1:12-26). The number twelve was important because it symbolized the tribes of Israel. The twelve apostles point to the restoration of Israel. 

First, Luke tells us who the eleven remaining disciples are. Peter seems to be the leader, and we remember that is the first man to whom Jesus appeared (Luke 24:34). In the Gospels we have, Peter is the lead apostle, although Jesus' brother James will seemingly become the leader of the Jerusalem church.

There are others there beyond the Twelve -- Acts 1:15 says 120. The women who had supported Jesus are mentioned, as now is Jesus' mother Mary and his brothers (1:14). Luke does not indicate that Jesus' mother or family were present at his crucifixion. John is unique in that regard. Mention of the presence of the women reminds us that Luke more than any of the Gospels features the presence and participation of women in the early church and its ministry.

Peter feels led to call for the replacement of Judas. He quotes Scripture -- Psalm 69:25 and Psalm 109:8. The early Christians likely meditated on these psalms as they thought about the sufferings of Jesus -- especially Psalm 69 since several of its verses are referenced in the New Testament in relation to Jesus. They are psalms of lament, where the psalmist asks God for rescue in suffering. They are even more specifically imprecatory psalms that call for God to vindicate the psalmist in the face of his enemies.

Reading these verses spiritually, Peter understands the Spirit to be telling them to replace Judas' "office" among the twelve. The criteria for the replacement include that it must be someone who has been with them since the time of John the Baptist. Interestingly, the apostle Paul would not qualify. It is often suggested that Paul was the real replacement for Judas, but he would not have qualified according to Acts. 

Paul and Barnabas were in a second tier of apostles. There were the Twelve, the first tier. Then there was a second tier to whom Jesus also appeared, but they were not among the Twelve. We see this two tier sense of the apostles in 1 Corinthians 15:5-8.

6. Acts 1:18-19 is where we find out the fate of Judas. Luke's account is a little different from the other Gospels. All the Gospels except John indicate that Judas received money for betraying Jesus. In Matthew he returns the money and then hangs himself. Then the priests buy a field with it (Matt. 27:7-8). In Acts 1, Judas buys the field and dies there "falling headlong" (Acts 1:19).

At least on a surface level, these two accounts are not precisely reconcilable. In Matthew the priests buy the field. In Acts, Judas does. The mode of death also seems to differ. Some have found it very important to find a historical reconciliation on the level of detail. For example, perhaps Judas tried to hang himself and the rope broke, causing him to fall headlong.

These attempts at harmonization are well-intentioned but probably unncessary. Ancient history writing could involve some creative license. Also, the agreement on the core event with difference in detail actually points to the historicity of the event. It is exactly what we would expect with oral tradition. Both accounts agree that the money was used to buy a field and that the field was called "Akeldama," "field of blood." They both agree that Jesus died soon after Jesus' death.

7. They cast lots and Matthias is chosen. We never hear of him -- or the majority of the disciples -- ever again. There are some traditions about what befell them, but they are not in Scripture.

On the surface, throwing dice does not seem the best method of choosing a leader, but in their worldview, God was understood to direct the way the lot fell. Presumably, God met them in their expectation within their framework of understanding. That it was a cultural practice is clear because the Roman soldiers cast lots to decide who would get Jesus' clothing (e.g., Matt. 27:35). This is the only time in the New Testament when believers cast lots to make a decision.

It is perhaps a reminder that "description is not prescription." That is to say, the Bible narrates a lot of events. We are not meant to emulate all of them (for example, Judas hanging himself). Sometimes the Bible describes what they did without prescribing that we do it the same way.

8. They bathe this decision in prayer (Acts 1:24). Prayer is another one of the key themes of Luke-Acts. The followers of the Way prayed regularly in community (2:42). They prayed for God's guidance. They prayed for the power of the Spirit. Although it is not explicitly mentioned before the Day of Pentecost, we should assume that, as mentioned here at the end of Acts 1, they were praying in the upper room when the Holy Spirit comes upon them.

[1] The angels appear to the women at the tomb on Easter morning. "The same day," two men meet Jesus on the road to Emmaus (Luke 24:13). When they realize it's Jesus, they head back to Jerusalem "that same hour" (24:33). When they arrive back, Jesus has already appeared to Peter and then suddenly appears to all of them (24:36). Then he leads them out to Bethany and is taken to heaven (24:50).

Clearly, this is a syncopated version. For example, Matthew and Mark have all the appearances to the main apostles in Galilee, and it is in Galilee that Jesus gives the Great Commission. Luke 24 has no room for any appearances in Galilee, even though he surely knows about them. 

[2] "The Way" is how Luke refers to the Jesus movement several times in Acts (e.g., Acts 9:2; 19:23).

[3] Some have suggested that the Day of Pentecost was a second Spirit event in the life of the apostles since Jesus breathes on them and tells them to receive the Holy Spirit in John 20:22. However, the story world of Luke-Acts is a self-contained one. In it, the Day of Pentecost is the fulfillment of the promise of John the Baptist. John has a different story world, and Acts does not include it. You might argue that John 20:22 is John's allusion to or version of Pentecost.

[4] E.g., Hebrews 4:14.

[5] From the hymn, "Spirit of God, descend upon my heart."

For Patrons: Who were the Galatians?

Every week I do a special podcast/video on Patreon for those who contribute $5 a month to my ongoing podcast commentary on Acts and daily videos on the Greek. This week's post asks who the Galatians to whom Paul wrote Galatians were. Were they the "south Galatians" we meet in Acts or some "north Galatians" Paul visited on his second missionary journey. All the secrets of the universe are here. :-)

Acts 9 Explanatory Notes

Here are explanatory notes on Acts 9. You can also follow my daily podcast commentary on Patreon, as well as YouTube videos on the Greek (see the bottom for links).

Acts 1
Acts 2
Acts 3
Acts 4
Acts 5
Acts 6
Acts 7
Acts 8

2. The Calling of Saul (9:1-31)

• 9:1-2. While we do not have any evidence that Paul actually put other believers to death, these verses clearly indicate it was his intent. He goes to the high priest for letters, perhaps suggesting that he is working in some way for the Sanhedrin.
• We are forced to speculate about Paul's motivations. As a Pharisee, working with the Sadducean leadership was presumably a matter of pragmatism. They need not have the same motivations. The high priest is presumably keeping the peace. The Hellenists are perhaps seen as seditious with their critique of the temple. Paul presumably also sees the Jesus movement as a threat to the purity of Israel.
• Psychologically, Saul presumably wants to suppress his identity as a Diaspora Jew, Roman citizen, and Hellenist of sorts. This dynamic would explain his focus on persecuting the Hellenistic wing of the church.
• As a Pharisee, Saul behaves more like a Shammaite Pharisee than a Hillelite. If so, he would be quite zealous for the Law and nationalistic in his hopes for the political future of Israel. If, as I suspect, the Hellenistic wing of the church was in continuity with Jesus in its inclusive tendencies and thus its laxity on purity rules, Saul would not only abhor them personally but see them as a liability to the future of Israel.
• Damascus is a long way from Jerusalem and not at all under the jurisdiction of the high priest or the Sanhedrin. Perhaps Saul is seeking specific individuals whom he knows to have fled there. The connection of Damascus with Essene literature is intriguing (i.e., the Covenant of Damascus document).
• This is the first instance of Jesus-followers being called, "The Way." One suspects a connection to Isaiah 40:3 and the ministry of John the Baptist. We also should not forget John 14:6.
• Note that, as women are full participants in the gospel, they are here mentioned as full targets too.
• 9:3-9. This is the resurrection appearance of Jesus to Paul. Paul will speak of this experience as the moment of his apostolic calling. He considers himself the last of such apostles (1 Cor. 15:8). An apostle, in this particular sense, is someone to whom the risen Christ has appeared (1 Cor. 9:1) who has then been sent as a witness to the resurrection. Paul of course did not qualify as an apostle from the narrower standpoint of Acts 1:21-22, for he was not with Jesus from the time of John the Baptist.  
• It is a misconception to think of Paul as his Christian name, while Saul is his pre-Christian Jewish name. First, Paul did not change religions when he believed. That is an anachronistic conception. He converted between one Jewish sect (Pharisee) and another (Jesus movement). Acts continues to call him Saul for almost 15 years after he believes on Christ. Rather, Paul would seem to be a Roman name he had from birth, a name he suppressed as a Pharisee. Saul is his Jewish name, but not a name he ever stopped having.
• 9:3-4. Paul sees a light and hears a voice. "Why are you persecuting me?" Would that God stopped all of us in our tracks when we get off track.
• 9:5. Paul says, "Who are you, sir (kyrios)?" But there is a double entendre. The word for sir is also the word for Lord. Yes, Jesus is the Lord.
• 9:7. There are some minor variations in the later repetition of the story in Acts. In this first telling, the men hear the voice but do not see anyone.
• 9:8-9. They take him into Damascus. He is now blind. For three days he fasts and presumably prays for the Lord to give him further guidance.
• 9:10-19. These verses tell about Paul's interaction with Ananias, a believer in the city of Damascus.
• 9:10-12. The Lord tells Ananias to go to Saul. Ananias is understandably nervous. Nevertheless, his response is like that of the boy Samuel, "Here I am, Lord."
• 9:13. This is the first time that believers are called "holy ones" or "saints" in Acts.
• 9:15-16. Here we see the mission God has planned for Saul. He will be an apostle to the Gentiles. The mention of kings probably foreshadows Paul's later appearance before Nero, of which the audience of Acts would be aware.
• Paul will also suffer for the Lord, perhaps an allusion in part to his future martyrdom, of which the audience would be aware. He may have done some persecution for a while, but he will endure more than his fair share in return.
• 9:17-18. Ananias is obedient. Saul receives his sight back, but we know from his own writings that he would continue to struggle with his eyes for years to come (Gal. 4:15), and many think struggles with his eyesight were his "thorn in the flesh" (2 Cor. 12:7).
• It is implied that PTaul receives the Holy Spirit here at the hands of Ananias. This fact indicates that one does not need an apostle to receive the Holy Spirit. Indeed, on the Day of Pentecost and in the Spirit-filling of Cornelius in Acts 10, it is not necessary for someone to lay hands on you to receive the Holy Spirit.
• Paul is also baptized in water, which is normative in Acts.
• 9:20-22. Saul immediately starts preaching that Jesus is Lord in the synagogues of Damascus. Jesus is the "Son of God," the anointed king of Israel. This seditious claim (since the Romans considered Caesar to be Son of God and Lord) was presumably the core basis for Paul's authority to arrest Christians in the first place.
• The irony is thick. Saul is now doing exactly what he was trying to stop.
• Paul's knowledge of the Scriptures now makes him a powerful advocate of Jesus. He knew the arguments of the Jesus-followers. They likely had gnawed at his heart as he argued against them. There must have been a seed of doubt within him even as a Pharisee. Now the conclusion flips, and he becomes unstoppable in argument.
• 9:23-25. We learn some interesting details of these days from Galatians and 2 Corinthians, where Paul gives his own account of these days. For example, we learn that there is a three year period tucked into the time between his faith in Christ and his return to Jerusalem (Gal. 1:18). 
• During this time, he visits "Arabia," which seems to refer to the Nabatean kingdom just to the east of Damascus (Gal. 1:17). This was the boundary of the Roman Empire.
• In 2 Corinthians 11:32-33 we hear Paul's version of his escape from Damascus. In his account, it is not the Jews of Damascus but the Arab ethnarch under King Aretas who is trying to arrest him. Paul presumably got into trouble for his preaching in Arabia. It is hard to know whether he was already preaching to non-Jews this early. Perhaps we can picture a Jonah-like message of coming destruction. Perhaps he goes to Arabia to get beyond the reach of the Romans and the Sanhedrin.
• It has been suggested that the year AD36 was one in which King Aretas would have held more sway in Damascus than previously, because Herod Antipas was briefly defeated in battle. If so, this fact would place Paul's conversion around AD33.
• 9:26-30. Paul finally goes back to Jerusalem. From Galatians we know this was after three years. In Paul's own account, this was somewhat of a stealthy trip, which is understandable given his former role there. In his account, he only sees Peter and James, the brother of Jesus (Gal. 1:19). He was unknown to the churches of Judea at large and only stays 15 days.
• 9:26-27. The apostles are understandably hesitant to see him. Barnabas, as we will come to expect, serves as a go-between, a minister of reconciliation. 
• 9:28-29. Again, this is not the impression we get from Paul's own writings--that he preached to Hellenists and went in and out among the leadership. Interestingly, Paul considered himself a Hebrew of Hebrews (e.g., Phil. 3:5; 2 Cor. 11:22), not a Hellenist. Yet Acts frequently places Paul in Hellenistic contexts.
• 9:30. Saul returns to his home in Tarsus, which will apparently be his center for the next seven years or so. It is hard to imagine him simply sitting put. Since Paul does not conduct a mission to Cilicia or Cappadocia in Acts, we can wonder if he did so during these years, covering the eastern part of Asia Minor up to Pontus.
• 9:31. In this summary statement, the church in Judea, Samaria, and Galilee undergoes a time of peace. The implication seems to be that, with Saul now a believer, there is no anti-champion against the church. 
• We are reminded that persecution in the early church was sporadic rather than sustained. It was local rather than global. It is often thought that the church thrives under persecution. It might be more accurate to say that the church tends to thrive just after persecution.

B. Peter's Ministry in Judea (9:32-11:18)
     1. Peter in Lydda and Joppa (9:32-43)

• 9:32-43. We now see Peter getting out of Jerusalem and preaching the gospel in Judea. We also see him once more embodying the power of the Holy Spirit in ways that parallels what the Holy Spirit did through Jesus.
• 9:32-35. In these verses, Peter heals a paralyzed man in Lydda named Aeneas. Lydda was along the Judean coast.
• 9:32. Believers are once again called "holy ones" or "saints."
• 9:35. The miracles performed in the church clearly were an instrument of evangelism, as many people come to the Lord after seeing them.
• 9:36-43. This is the story of the raising of Tabitha from the dead. Luke seems clearly to want to demonstrate a continuity between the acts that Jesus did through the Holy Spirit and the acts of the church through the Holy Spirit. The implication is that all those who have the Holy Spirit can do such acts, and there is no indication that such power will change during this time of the Spirit.
• 9:36. Tabitha seems to mean "gazelle" in Aramaic, of which the Greek is "Dorcas." Luke is writing for a Greek-speaking audience, so has a bias for the name Dorcas.
• She was full of good works and acts of almsgiving, which Luke only considers to be positive virtues fitting a follower of God.
• 9:37. The mention of an upper room may suggest some affluence.
• 9:38. Peter is invited to come, presumably to take part in the mourning of her virtuous life.
• 9:39. The other widows show him garments she had made.
• 9:40-41. Peter sends them from the room and (through the power of the Holy Spirit) raises her from the dead. Then he presents her alive.
• 9:42. Once again, the miracle proves to be a powerful mechanism of evangelism.
• 9:43. Peter stays with a tanner, someone who skinned dead animals and prepared their hides for sale. It was a smelly and messy business, looked down upon. Yet it was part of life. We find out later that Simon's house was along the sea (10:6), which makes sense in the need for water.
• One wonders, however, if this is yet another example of the fact that the gospel is for everyone. God loves and receives this tanner just as much as he receives all those who believe on the Lord.

Patron video 

• Paul's Early Biography

Podcasts on the English of Acts 9

• Acts 9:1-9
• Acts 9:10-19a
• Acts 9:19b-27
• Acts 9:28-35
• Acts 9:36-43

Videos on the Greek of Acts 9

• Acts 9:1-9
• Acts 9:10-19a
• Acts 9:19b-27
• Acts 9:28-35
• Acts 9:36-43

Patrons only: Herod Agrippa I

My weekly patrons only post is up on Patreon.com. Since we looked at Acts 12 this week, I decided to look at Herod Agrippa I in my patrons podcast/video this week. For $5 a month, my patrons support my daily podcasts and Greek analysis of Acts and are rewarded with a special podcast/video just for them on Saturdays.

Acts 8 Explanatory Notes

Here are explanatory notes on Acts 8. You can also follow my daily podcast commentary on Patreon, as well as YouTube videos on the Greek (see the bottom for links).

Acts 1
Acts 2
Acts 3
Acts 4
Acts 5
Acts 6
Acts 7

III. Samaria and Judea (Acts 8:4-12:25)
A. Persecution and Peace (Acts 8:4-9:31)
1. The Ministry of Philip (8:4-40)
a. Ministry in Samaria (8:4-25)

• 8:4-8. Here we have a general statement about Philip's ministry in Samaria, followed by a particular story.
• 8:4. As we saw in 8:1, it was not the apostles but likely primarily the Hellenistic believers who were scattered after the death of Stephen, and they now move out into the surrounding regions of Jerusalem with the gospel.
• This is the second part of Acts in keeping with Acts 1:8. Acts 8-12 tells us about the witness of the resurrection in Judea and Samaria.
• Samaria was viewed with condescension and disregard by Judeans and those in Galilee who followed the Judean sense of Israel's history. The Samaritans had their own version of the Pentateuch. They rejected the Jerusalem temple as the true temple of Israel. They were more "pluralistic" in the sense of correlating the God of Israel with the gods of other nations. They were arguably less distinctly Israelite in race.
• 8:5. Philip was one of the seven commissioned along with Stephen to provide ministry to the Greek-speaking church. He is never called a deacon but rather Philip "the evangelist" (21:8).
• He is proclaiming "the Christ," that is, the Messiah, the anointed one.
• There is a manuscript choice as to whether it is "a" city of Samaria or "the" city of Samaria, with "the" having perhaps a slight edge. It is not entirely clear which city is in view. Sebaste was the most prominent city in Samaria but also thoroughly secular. So it is not entirely clear where this event took place.
• 8:6-8. Here we see a pattern that is repeated several times in this section. The miracles performed by the evangelists and apostles result in people believing on the good news.
• 8:7. Here for the first time in Acts we see a continuation of Jesus' exorcist ministry in addition to his healing ministry.
• 8:8. The good news brings joy.
• 8:9-24. This is the story of Simon the sorcerer. The later church would come to regard him as the father of all heresy. However, in Acts itself we do not learn the eventual fate of this man.
• 8:9-11. A number of magical papyri have survived from this period, and they make it clear that magic was the poor person's religion of the ancient world. If you had a problem, someone who knew magic was available to help, much as the role a witch doctor plays in some cultures today.
• 8:9-10. Simon thought he was important, and no doubt a lot of people in Samaria thought he was too. 
• "The power of God who is called Great." Simon apparently was thought to manifest the power of the highest God. Perhaps this is an example of Samaritan syncretism, where God was equated with other kings of the gods like Zeus.
• 8:12. Meanwhile, Philip was preaching the good news of the kingdom of God and the name of Jesus Christ. The people believed in what Philip was proclaiming, that the rule of God was coming with Jesus as king.
• Both men and women were baptized in the name of Jesus, another example of Luke's attention to women as well as men.
•  8:13. Simon believed as well and was baptized, but we are surely about to find out that these elements to the equation are not enough. He believes with his head but not his heart. He has gone through the ritual motions, but his full allegiance is not with Christ. Perhaps he sees Jesus as just another power to add to the other powers he channels, not as the exclusive name by which all are saved.
• The miracles once again serve as an evangelistic tool.
• 8:14. One concern of Acts seems to be to legitimate the charismatic activities of people like Philip and Paul by subordinating them to the ministry of Peter as the central authority. So the central authorities, Peter and John go to Samaria, thus endorsing Philip's charismatic activity.
• 8:15-17. It is when Peter and John lay hands on the Samaritans that they receive the Holy Spirit. For Acts, as Paul, it is receiving the Holy Spirit that indicates a person is truly included into the people of God. 
• In that sense, it is a problem that none of them had yet received the Holy Spirit, even though they had faith and had been baptized. But they were not yet truly in. Baptism and faith are thus associated with becoming part of the new covenant people of God, but they are not the actual moment of entrance.
• 8:18-19. Simon apparently does not receive the Holy Spirit. He is still on the outside and, according to Christian tradition, would remain on the outside. He sees the power of the Holy Spirit as simply another tool to put in his toolbox. 
• He offers money to get the power. Like Ananias and Sapphira, he is trying to use money to advance in spiritual things but in the process reveals that his heart is not right with God (cf. Luke 16:13). 
• 8:20-23. Peter sternly rebukes him. Without realizing it, Simon has revealed a complete lack of understanding of what is happening. He has revealed a heart of bitterness and bondage to sin. His heart is not right with God. Peter implies he faces judgment if he does not repent for thinking it was in his power to control the power of God. 
• 8:24. Simon himself does not pray but asks instead for Peter to pray to God to avert his destruction. He seems to realize that he has no part in the God of Peter and Philip.
• 8:25. This summary statement indicates that at least part of the second phase of the mission in Acts has been accomplished. Peter and John have been witnesses to Christ in Samaria. 

b. Ministry in Judea (8:26-40)

• 8:26-40. The rest of the chapter relates Philip's ministry along the coast of Judea, thus fulling the rest of Acts 1:8, that the good news would be proclaimed in Judea and Samaria. 
• 8:26-27. An angel of the Lord instructs Philip to head toward Gaza, formerly a Philistine city. Here he meets the Ethiopian eunuch. 
• Given Luke's penchant in these chapters to point out the crossing of social boundaries, we probably should conclude that this man is truly a eunuch, thus someone who would be unclean according to Leviticus and not allowed in the holy camp of Israel in the wilderness (e.g., Lev. 21:20). Such a state would give a reason for Luke to include this story. 
• As a eunuch, he would not be allowed in the temple proper itself, yet Luke probably wants us to think of Isaiah 56:3-5. The implication is that the welcoming of a eunuch into the people of God is a signal of the end of times. We should probably assume he was a Jew, for the gospel has not yet crossed that barrier at this point in the story.
• "Eunuch" could of course merely be a title for a prominent position in service to Candace, the queen. He is clearly a person of great stature, even though he is a servant of the queen. Ethiopian Christianity today traces its origins to this individual.
• 8:28-29. He is reading from Isaiah 53.
• 8:30-31. Philip asks if he understands the passage. The angel has presumably brought Philip to this man to help him understand, an indication that God brings light to those who are seeking it.
• The eunuch is puzzled about the identity of the one to whom the chapter refers. This is understandable since the chapters leading up to 53 identify the servant with Israel. Yet in Isaiah 53, the servant suffers on behalf of Israel. 
• Originally, the text may have had in mind past Israel suffering for the Israel that is about to return from captivity. However, in a fuller sense, read with spiritual eyes, the passage can be read in light of Jesus' sufferings too.
• 8:32-33. The verses in question are Isaiah 53:7-8. Justice was denied Jesus and his life was taken away.
• 8:34-36. Philip opens the eunuch's eyes to a fuller sense to the passage and relates it spiritually to the sufferings of Jesus. Philip's message presumably culminates in something like Acts 2:38, for he immediately wants to be baptized. 
• 8:37. This verse is not in the oldest manuscripts of Acts. Indeed, it is not even in the majority of manuscripts of Acts. It likely entered into the manuscript tradition as a marginal note, expressing the assumption that the eunuch would have made a profession of faith before baptism. The numbering of the verses took place in 1550 and, when it was discovered that the verse was not likely original, it would have been too confusing to renumber them. Accordingly, the verse is missing from almost all modern versions of the New Testament.
• 8:38-39. So the eunuch is baptized, and we should assume that he receives the Holy Spirit. 
• The Spirit of the Lord strangely whisks Philip away after baptizing the eunuch, whose name we never learn in the text.
• 8:40. Philip continues to preach along the coastline of Judea, going as far north as Caesarea.

Patrons only

• The Case of the Missing Verse (Acts 8:37)

Podcasts on the English of Acts 8

• Acts 8:1b-8 Podcast
• Acts 8:9-17 Podcast
• Acts 8:18-25 Podcast
• Acts 8:26-33 Podcast
• Acts 8:34-40 Podcast

Videos on the Greek of Acts 8

• Acts 8:1b-8 Greek
• Acts 8:9-17 Greek
• Acts 8:18-25 Greek
• Acts 8:26-33 Greek
• Acts 8:34-40 Greek

Acts 7 Explanatory Notes

Here are my explanatory notes on Acts 7. You can also follow my daily podcast commentary on Patreon, as well as YouTube videos on the Greek (see the bottom for links).

Acts 1
Acts 2
Acts 3
Acts 4
Acts 5
Acts 6

c. Stephen's Sermon (7:1-53)

• 7:1. The lead off to the chapter is the simple question by the high priest as to whether the charges against Stephen are correct (the phrasing of the question seems Lukan). The charges are that he speaks against Moses and God, as well as that Jesus will tear down the temple and change the customs of Moses.
• 7:2-53. This is Stephen's response.
• 7:2-8. These verses reach back into the story of the people of God to Abraham. Abraham takes the story back to the very beginning, since Abraham is the beginning of the people of God. Hereby Stephen shows that the Jesus movement is not some new sect or idea but is in direct continuity with the people of God.
• 7:4. Abraham's roots were not in Jerusalem or Palestine. God called him in Mesopotamia. God called him in Harran. 
• This is the beginning of a subtext of the entire sermon. God is not in any way tied down to Jerusalem. In the story that follows, God does not really engage Jerusalem until 7:47. In Stephen's context, this fact had the effect of decentralizing the Jerusalem leadership. They may have thought themselves central in God's mapping of the world, but God has always been moving everywhere.
• In Luke's context, this dynamic would have brought hope and encouragement to a Jewish and Gentile Christian audience, for Acts was almost certainly written after the temple had been destroyed. The message is that God is not limited by Jerusalem or its temple.
• 7:5. God promised Abraham the land of Israel, even though he did not have a child or own the land at that time.
• This is yet another subtext of the sermon. God's people are often displaced. God's people often live as strangers in the land that ultimately belongs to them. Here is another encouragement to an audience who knows Jerusalem has been destroyed.
• 7:6-7. The promise is in fact 400 years in the future, after a time of enslavement and mistreatment. Again, they will be sojourners for a long time, displaced from the place of promise. They will be mistreated.
• Stephen aligns with Israel in the story. The Jerusalem leaders line up with the persecutors.
• But God will punish Israel's enemies, just as he would eventually punish the Romans. To the audience of Acts Luke says, "You will worship me again in this place."
• 7:8. Isaac and Jacob are also in continuity with the Jesus movement. It should be noted that Acts does not have anything negative to say about circumcision for Jews. It remains normative for the author of Acts for Jews. Only Gentiles are not required to be circumcised. In that sense, Stephen gives no cause for the charge that he is predicting that the customs of Moses would change.
• 7:9-16. This part of the sermon relates to Joseph.
• 7:9-10. The patriarchs were jealous of Joseph, just as the leaders of Israel were jealous of Jesus. But God was with Jesus just as God was with Joseph. He became prominent in Egypt, another example of God blessing his people outside of Jerusalem.
• 7:11-14. A famine drove the fathers out of Palestine, once again the salvation of God was not to be found in the land of promise but in Egypt. In the end, even Jacob and all the people of God--seventy-five souls--go down to Egypt, away from the Promised Land.
• 7:15-16. When Jacob died, he was not taken back to the area of Jerusalem or Judea but to Shechem, which was later the region of Samaria. 
• There is a difference here from Genesis, since Abraham bought a burial cave in Hebron from Ephron the Hittite (Gen. 23:13). It was Jacob who bought some land from Hamor in Shechem (Gen. 33:19), and Joseph's bones are what were buried there (Josh. 24:32; cf. Gen. 49:29). Perhaps Luke intentionally blurs the two together, highlighting Shechem as a place of blessing outside of Jerusalem and Judea. 
• 7:17-43. The bulk of the sermon relates to Moses. One of the key charges against Stephen was that he was speaking against Moses and God. But Stephen has only positive things to say about Moses.
• 7:17-19. Opposition arose to Israel in Egypt, a Pharaoh who did not know Joseph. The Romans were the parallel in Stephen's day. They dealt "craftily" with Israel, a back-handed compliment. Luke's audience might think of the fairly recent destruction of Jerusalem. 
• This Pharaoh commands the exposure of male Israelite infants.
• 7:20-22. Moses is beautiful, but his parents do expose him after three months. There is a sense in which they obey the king. Pharaoh's daughter adopts him, which is crafty on God's part--to trick the king's house to raise the one who will undo the king.
• Moses learns the wisdom of the Egyptians, which Luke does not despise but treats positively.
• 7:23-29. This is the story of Moses and the man striking another Israelite.
• 7:23. Although Moses does not live with the Israelites, he thinks of them as his brothers.
• 7:25. Moses is rejected by his own people, a parallel to Jesus who was rejected by his own people, including the Sanhedrin. "He thought his brothers would understand that God was giving them salvation by his hand. But they did not understand." Stephen himself is speaking salvation to them, but they do not understand.
• Of course Moses does not yet know he will play this role when this event happened in Exodus 2.
• 7:27. God is of course the one who made Moses a ruler and a judge over Israel, just as God had made Jesus both Lord and Christ (Acts 2:36).
• 7:29. So Moses lives in exile, just as the audience of Acts is in exile given that Jerusalem was now destroyed. The theme continues that God's people are not located just in Jerusalem.  
• 7:30-34. God appears to Moses at the burning bush.
• 7:30. The mediation of the Law through angels appears three times in the New Testament: here in Acts 7 (cf. also 7:53), Galatians 3:19, and Hebrews 2:2.
• The appearance of angels as flames of fire also occurs in Hebrews 1:7.
• 7:32. There is continuity between the God of Abraham, Isaac, and Jacob and the God who appears to Moses, and it is the same God who sent Jesus and Stephen and Luke.
• 7:33. Holy ground is not just in Jerusalem but anywhere that God appears.
• 7:34. Moses goes to Egypt on God's command, not Palestine. God is the God of the displaced, not just the located in Jerusalem like the Sanhedrin. At the time of Acts, Israel was being mistreated by the Romans.
• 7:35-43. God used Moses to do great things for his people, but they largely rejected him.
• 7:35. God sent Moses as a ruler and a judge even though Israel did not want him. It was the same with Jesus. In a way, it was the same with Stephen.
• 7:37. This is the second time in Acts that Deuteronomy 18:18 (cf. Acts 3:22) is mentioned as a prophecy of Jesus. 
• 7:38. An angel is again mentioned at Mt. Sinai (see 7:30 and 53). 
• The Law consisted of "living words," possibly indicating that the messages of God through the Law are not merely the past meanings but the meanings God continues to give. Cf. Hebrews 4:12.
• 7:39-41. Just as the Sanhedrin had rejected Jesus, so the Israelites had rejected Moses. Their hearts turned to Egypt like the high priest's heart was turned toward Rome.
• 7:41. They rejoiced in the "works of their hands." Soon Stephen will accuse the Sanhedrin of idolatry as well in relation to the temple.
• 7:42-43. Idolatry became a way of life for Israel. They worshiped the host of heaven and Moloch, and Rephan, so God sent them to Babylon in captivity. So for Luke's audience, God had now allowed the Romans to destroy Jerusalem. There is an implicit sense that the Sanhedrin's rejection of Jesus was to blame.  
• 7:44-50. These verses reach the climax of the story of Israel, the tent of meeting. Like Hebrews, Stephen focuses on the wilderness tabernacle than the temple. In fact, the mention of the temple is the turning point of the sermon, where he turns to more direct critique.
• 7:44. Like Hebrews, Stephen's sermon focuses more on the wilderness tent than the temple. The tent was mobile, a sign of a people who were not located in one place. As Hebrews says, Moses made it after a pattern God showed him (Heb. 8:5).
• 7:45. The tent came into Israel with Joshua, which is "Jesus" in Greek. Perhaps the author expects the audience to think of Jesus as bringing Israel into their true land (cf. Heb. 4:8).
• 7:46-47. David asked to create a dwelling place for the God of Jacob. There is perhaps the subtext that God has no fixed dwelling place. 
• Solomon does build God a house but Stephen does not seem enthused. Indeed, it is at this point that the tone of the sermon changes. It seems doubtful that Stephen rejects the temple that Solomon built, but it is clear that Stephen believes the Sanhedrin has made it into an idol.
• 7:48-50. "The Most High does not dwell in things made by hand." The mention of "things made by hand" suggests the temple has become an idol to the Jewish leaders. 
• The subtext of the whole sermon now becomes explicit. God cannot be pinned down to a location like the Jerusalem temple. He inhabits the universe. God made everything, so it is ridiculous to think something humans make with their hands could become the full dwelling of God.
• 7:49-50. Stephen quotes Isaiah 66:1-2. We are reminded of Hebrews 9:24, where Jesus enters into the heavenly Holies, namely, heaven itself. 
• An audience knowing that the temple was eventually destroyed might find comfort in these words of Stephen. So the Romans have destroyed the temple. No worries. God never was contained within that building made by hands.
• William Manson suggested in 1949 that the author of Hebrews stood in the Hellenist tradition of Stephen. Certainly the author of Hebrews was a Hellenist. However, it is also possible that Acts has portrayed Stephen in the light of later believers like the author of Hebrews.
• 7:51-53. Now Stephen gets to the punch and speaks directly to indict the Sanhedrin. This is the climax of the sermon. They are stiff-necked and uncircumcised in heart. In other words, they are not the true Israelites. 
• 7:51-52. If they have accused Stephen of speaking against God. They are the ones speaking against God. They are resisting the Holy Spirit just as their fathers did. They have persecuted Jesus and are persecuting Stephen just as their fathers persecuted the prophets. 
• Jesus is the Righteous One that the prophets foretold, and they have rejected him. Peter used this title for Jesus already in 3:14. Richard Hays might see the background to this title in an interpretation of Habakkuk 2:4.
• 7:53. Once again we find the idea that angels mediated the Law to Moses (see notes above on 7:30 and 38; cf. Gal. 3:19 and Heb. 2:2).

d. The Aftermath (7:54-8:3)

• 7:54. It is not surprising that Stephen's sermon is not well received at this point. We might think of him being interrupted, since he does not get to the point of saying that God raised Jesus from the dead and enthroned him as Lord.
• 7:55-56. Meanwhile, Stephen is being blessed. He has a vision of Jesus in heaven. 
• This is the only place in the New Testament where Jesus stands at the right hand of God. In keeping with Psalm 110:1, the early Christians regularly mention Jesus sitting at God's right hand, enthroned as Lord, Son of God, and Messiah. Standing may indicate that Jesus is witnessing to the truth of Stephen's sermon. He is testifying for Stephen.
• This is the only place in the New Testament where someone other than Jesus himself calls Jesus the "Son of Man." The phrase "Son of Man" has multiple overtones as Jesus' self-reference in the Gospels. The two of chief interest here are 1) as someone who suffers (e.g., Mark 14:45) and 2) as the one who will come to judge the nations in Matthew 25:31-32. This latter use finds its origins in Daniel 7:13.
• 7:57-58. They cannot bear to hear the truth and drag him outside the city, where they stone him. We should probably think of this stoning as the actions of a mob rather than an official action of the Sanhedrin. The Sanhedrin not to exercise capital punishment.
• We are introduced to Saul. He is probably not a member of the Sanhedrin (taking Acts 26:10 is probably figurative) but perhaps a steward of sorts who works for the Sanhedrin. As someone from Tarsus in Cilicia, he would likely have connections with the synagogue in which Stephen had problems.
• 7:59-60. Stephen echos the words of Jesus on the cross when he asks God to forgive his killers and for God to receive his spirit. He even kneels as he dies.
• Language of a detachable spirit at death is used, possibly giving a window into Luke's paradigm of the human person. Stephen "sleeps," a metaphor for death.

Patrons only (not yet public)

• Abraham in the New Testament
• Stephen's Sermon and the book of Hebrews

Podcasts on English of Acts 7
Acts 7:1-8 Podcast
Acts 7:9-16 Podcast
Acts 7:17-22 Podcast
Acts 7:23-29 Podcast
Acts 7:30-36 Podcast
Acts 7:37-43 Podcast
Acts 7:44-50 Podcast
Acts 7:51-8:1 Podcast

Videos on the Greek of Acts 7
Acts 7:1-8 Greek
Acts 7:9-16 Greek
Acts 7:17-22 Greek
Acts 7:23-29 Greek
Acts 7:30-36 Greek
Acts 7:37-43 Greek
Acts 7:44-50 Greek
Acts 7:51-8:1 Greek

Acts 6 Explanatory Notes

We move on to Acts 6 after finishing notes on the first five chapters. You can also follow my daily podcast commentary on Patreon, as well as YouTube videos on the Greek (see at the bottom for links).

Acts 1
Acts 2
Acts 3
Acts 4
Acts 5

3. Move into Hellenistic Judaism (6:1-8:3)
a. The dispute over widows (6:1-7)

• 6:1. A dispute arises within the earliest church. We have already seen a problem within the church in terms of Ananias and Sapphira. However, this was not a dispute. This was a couple who were (visibly) in the church but not truly (invisibly) in the church. 
• Now we see the first conflict between individuals who are all truly believers. There will always be conflicts within the church because we are human. The story thus gives us some insights on how to go about our conflicts.
• As growth takes place in churches and in fact in any collection of people, we should anticipate conflicts arising.
• The conflict is between Aramaic-speaking Jewish believers ("Hebrews") and Greek-speaking Jewish believers ("Hellenists"). There were far more Greek-speaking Jews in the world at the time of Christ than Aramaic-speaking ones. In fact, there were more (Greek-speaking) Jews in part of the city of Alexandria than in all of Jerusalem.
• Greek was the lingua franca of the Roman world, much as English is today in the world. Jews had been scattered throughout the world for hundreds of years prior to Christ. "Diaspora Jews" traced to the early 500s BC with the Babylonian captivity, a time when Jews also emigrated to Egypt.
• The dispute has to do with the distribution of food to widows. First, we are not surprised that the church took care of its widows. There were no safety nets for such individuals if they did not have family to take care of them.
• Apparently, the Aramaic-speaking community was doing fine taking care of their own widows, but they were not taking care of Greek-speaking widows in the church. We can imagine the kinds of excuses made--1) not our responsibility but yours, 2) latent prejudice--(immigrant) Greek-speaking widows aren't as important as the (native-born) Aramaic-speaking ones, 3) simply oversight (out of sight, out of mind).
• 6:2. The disciples call a meeting to address the problem. This is good, rather than let things fester below the surface.
• There does seem to be a bit of defensiveness on the disciples' part. "We have more important things to do than serve tables." It's true that preaching the word of God was their primary responsibility, but there nevertheless seems to be a failure of leadership taking place here.
• 6:3. The people choose a committee to take care of the problem. There are a number of good insights here. First, the people are empowered. Second, the apostles delegate, which is always good when a leader cannot get it all done. The people will nevertheless be under the authority of the apostles.
• 6:4. Now the apostles can focus on their primary function--prayer and preaching.
• 6:5. The people like the proposal and appoint seven men. There are some curious aspects to this event, however. The men chosen are all Hellenistic. That is to say, this is not a committee appointed to take care of all distribution to widows in Jerusalem. It is a group to take care of the Hellenistic widows. In other words, the leaders simply seem to be authorizing the Hellenists to take care of themselves. 
• They are to be full of faith and the Spirit.
• We don't have enough details to know whether this simply passes the issue off (not our business) or whether it is truly empowering a community to take care of itself.
• We don't actually see these individuals serving tables and this passage never calls them deacons. Rather, we see Stephen and Philip as evangelists, which suggests that there was more missing in the Hellenistic church than food distribution.
• Nicolaus is a proselyte from Antioch, perhaps suggesting that there are already churches in Antioch. Nicolaus represents a step toward the Gentiles.
• 6:6. The laying on of hands is an ordination of sorts, practiced by the church ever since when individuals are commissioned to serve.
• 6:7. The number of believers continues to spread and multiply. We had 3000 on the Day of Pentecost (2:41), 5000 after the healing of the lame man (4:4), then a large number (5:14). In this case, the spreading crosses a distinct social barrier--it now multiplies among Greek-speaking Jews.
• A number of priests believe. These are not likely the higher level priests but lower level priests like the father of John the Baptist had been. One wonders if any of these were Essenes.

b. The ministry of Stephen (6:8-15)

• 6:8. Stephen shows his evangelistic fervor by preaching boldly among Hellenistic Jews. Since he is full of the Holy Spirit, these include wonders and signs like those Peter and John had done, and Jesus had modeled before them. 
• Stephen gets in more trouble than Peter had. This could either be a climax of conflict and/or also the possibility that he was more edgy or confrontational in his preaching. Interestingly, it is the Hellenists who seem scattered in 8:1, not the Aramaic-speaking apostles.
• 6:9. Stephen's audience and opposition come from Hellenistic synagogues, possibly two: 1) one that is the Synagogue of the Freedman, including Alexandrians from Egypt and Cyrenians from Cyrene and 2) one of Jews from Cilicia and Asia. It is perhaps worth noting that Paul was from Cilicia and may have had a connection with the second synagogue (if there are two alluded to here).
• 6:10-11. Stephen seems to prevail in argument about Jesus, so they shift to underhanded tactics.
• Their false accusation is that Stephen is speaking against Moses and God. This is a straw man, as often happens. A caricature of his real position is created to raise anger and incite emotional furor.
• 6:12. They are so successful that they get him before the council. Perhaps the council saw him as an easier target than the apostles had been.
• 6:13-14. There may be an implicit comparison between Stephen and Jesus here. Luke would know of Mark's indication that false witnesses were brought against Jesus (Mark 14:56-57) and Luke mentions false charges as well (Luke 23:2).
• The false charge is that Jesus would destroy the temple and change the customs of Moses. Jesus does predict the destruction of the temple in Luke 21, but he does not say he will do it himself. Rather, the Romans would, an irony perhaps not lost on Acts' audience.
• Acts maintains that Jewish believers continued to keep the Law of Moses (e.g., Acts 21:20-24).
• 6:15. Stephen has the face of an angel. Acts makes it clear that he is the one in the right here, with heavenly approval.

Podcasts on the English of Acts 6
Acts 6:1-7 podcast
Acts 6:8-15 podcast

Videos on the Greek of Acts 6
Acts 6:1-7 video on Greek
Acts 6:8-15 video on Greek

Acts 5 Explanatory Notes

Previously on Acts:

Acts 1
Acts 2
Acts 3
Acts 4

Now here are my notes on Acts 5, with the video links at the bottom. You can follow my daily podcasts on Acts on Patreon.

2. Early Church Life (4:32-5:42)
a. All things in common (4:32-37)
b. An exception to the rule (5:1-11)

• 5:1-11. In contrast to the righteous story of Barnabas, these verses give us the unrighteous story of a husband-wife couple, Ananias and Sapphira.
• 5:1-2. These verses present the problem. Ananias and Sapphira did as Barnabas did. They sold some land and they gave some to the Jesus-community. But they held some of the value back. As we will see in a moment, they seem to have lied about the amount.
• 5:3-4. Peter exposes the problem to Ananias. It is not that he only gave part of what he sold. It is that he lied about it. Peter indicates that he has tried to lie to the Holy Spirit... which of course you can't.
• Peter indicates that Satan had filled Ananias' heart. This can never happen without the cooperation of human will. 
• 5:5-6. Here is the consequence. Ananias immediately dies and is carried out and buried. Understandably, a great fear comes on all those who hear of this event.
• The judgment of Ananias and soon his wife suggest that God continues to judge in the New Testament. The Old Testament may emphasize the "wrath of God" a bit more than the New Testament, but the judgment of God is in the New Testament as well.
• In my theology, God's justice in such cases does not change the eternal destiny of someone. That is to say, God knew that neither Ananias or Sapphira would actually make it into the kingdom. I suppose someone might also argue that they were saved "as it were by fire" (1 Cor. 3:15), a punishment without eternal consequence.
• God's justice is more often 1) redemptive, to get a person back on track, or 2) protective, to protect people from evil.
• 5:7-10. The parallel now happens to Sapphira, his wife. About three hours later, she comes in. Peter asks her a question to which he already has the answer. She lies. She dies and is carried out like her husband.
• 5:9. Ananias and Sapphira are "testing" the Spirit of the Lord." This is not a bet one wants to take. The whole world is "naked and exposed" before God's eyes (Heb. 4:13).
• 5:11. A great fear comes over the church and anyone who hears. Of course those who are in Christ need not fear (cf. 1 John 4:18). But the holiness of God is fearsome, in the same way that you would take care when you stand next to an elephant. 

c. Signs and wonders (5:12-16)

• 5:12. The apostles continue to do signs and wonders under the power of the Holy Spirit, just as Jesus did, just as Paul will do.
• The apostles continue to meet in Solomon's Portico in the temple, on the outer east side of the temple complex, in the Court of the Gentiles.
• 5:13. The awe factor is real. The crowds consider them to be of God and accordingly stand their distance.
• 5:14. We see more multiplication in the church. On the day of Pentecost there were 3000 (Acts 2:41). After the lame man there were 5000 (Acts 3:4). Now a number isn't given. It is a multitude and it included women as well. 
• 5:15-16. As with Jesus, those who were sick are brought to Jesus, including those from surrounding villages. Interestingly, they apparently have enough faith that even coming under Peter's shadow led to healing.
• The mention of unclean spirits indicates that Peter and the apostles also cast out demons as Jesus had.

d. Before Sanhedrin again (5:17-42)

• 5:17-18. Once again, the Sanhedrin jails the apostles for the night, intending to deal more sternly with them the next day. This verse seems to confirm that the high priest and the priestly leaders of the Sanhedrin were Sadducees. They were jealous of the apostles.
• 5:19-21a. In what will not be the last time, an angel delivers Peter and the other apostles from prison. They are instructed to go back to the temple and continue preaching "words of this life." At daybreak, they continue.
• 5:21b-25. The Sanhedrin convenes and realizes that the apostles are not in the common jail any more. The high priest, the Sanhedrin, the council of elders are ready, but the apostles are not there.
• 5:23. The guards are even present, but the apostles are just gone.
• 5:25. Then they get word on where the apostles are. They are back in the temple preaching.
• 5:26. The captain and the guard and his servants now go to get them gingerly. They don't force them because they are afraid of getting stoned by the people, which shows how popular they have become.
• 5:27-28. The high priest asks the question. Why haven't you obeyed our orders? Why are you continuing to preach in this name? The high priest infers that the apostles are trying to bring guilt for Jesus' death on them. They of course are not trying to do this. In fact, they have already indicated that the leaders of Israel crucified him in ignorance (3:17).
• 5:29-32. This is Peter and the apostles' response. Of course only one person would speak at a time, so probably we should picture Peter speaking.
• 5:29. Again, echoing Socrates' answer to the Areopagus (Apology 29d), Peter indicates that they will obey God rather than mortals.
• This is a clear indication that obedience to authorities is not an absolute. There are exceptional situations. The definition of an absolute is "no exceptions."
• 5:30. The resurrection is again the key point of all the sermons in Acts, except for Stephen's sermon in Acts 7.
• The mention of hanging on a tree may be an allusion to Deuteronomy 21:23, which Paul uses in his argument in Galatians 3:13.
• 5:31. Following the resurrection is the exaltation, which is the enthronement of Jesus as Messiah (2:36), Lord (2:36), and Son of God (13:33). Here he is also called "leader" and "savior." 
• Notice that at this point Peter is thinking of the corporate restoration of Israel and the forgiveness of its sins. 
• 5:32. The apostles are witnesses to these things. That is what apostles are--individuals who give witness to the resurrection, which they have personally seen. The Holy Spirit witnesses to it as well through the signs and wonders he empowers.
• 5:33. The Sanhedrin is predictably enraged. They want to kill them.
• 5:34-39. Before the Sanhedrin can follow through, one of their members, a Pharisee has the apostles removed from the room and warns the council. 
• 5:34. The Pharisee in question is Gamaliel, a well-respected teacher of the Jewish Law. 
• Gamaliel the Elder is well-known from Jewish tradition. There were two schools of Pharisees, the schools of Hillel and Shammai. The School of Hillel tended to be more deterministic, tolerant, and lenient. The School of Shammai was more militant and strident. We see the "fatalistic" flavor of the School of Hillel in this passage (which might have sounded a little Stoic to a Greek audience). Later Jewish tradition would come to suggest that Gamaliel could have been a grandson of Hillel. 
• Acts says that Paul studied "at the feet of" Gamaliel (22:3). In general, however, the pre-Christian Paul had more the flavor of the School of Shammai than the School of Hillel.
• 5:35, 38-39. Gamaliel's basic premise is that God can fight his own battles, while it is impossible to fight God and win. If the Jesus movement is of God, they will not be able to stop it no matter how hard they try. But if the Jesus movement is not of God, God will stop it himself. There is of course a flaw in Gamaliel's argument, namely, that God sometimes leads his people to action and stops evil through his people. Nevertheless, this is the right word for the Sanhedrin at that moment, and the book of Acts implicitly endorses it.
• 5:36-37. Gamaliel gives two examples. The first is Theudas. Interestingly, Josephus places Theudas in the 40s under Cuspius Fadus. This would actually be about ten years after the scene in Acts. Some have suggested this is intentional--Acts is writing for the point not the exact chronology. Others suggest there was another Theudas or that Josephus made a mistake.
• The second revolutionary mentioned is Judas the Galilean, who was active around AD6. Both movements were defeated by the Romans.
• 5:40. The Sanhedrin surprisingly listens to Gamaliel. They beat the apostles, command them again to stop preaching in Jesus' name and set them loose.
• 5:41-42. Meanwhile, the apostles count it a privilege to be dishonored in the name of Jesus. Like the Beatitudes, they are blessed in relation to God's kingdom at the same time that they are dishonored in the world.
• 5:42. But they continue to preach the word and meet in the temple. They continue to meet in homes and teach. They obey God and disobey the word of mortals.

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• Gamaliel

Podcasts on the English of Acts 5

• Acts 5:1-11 podcast
• Acts 5:12-16 podcast
• Acts 5:17-26 podcast
• Acts 5:27-32 podcast
• Acts 5:33-42 podcast

Videos on the Greek of Acts 5

• Acts 5:1-11 video
• Acts 5:12-16 video
• Acts 5:17-26 video
• Acts 5:27-32 video
• Acts 5:33-42 video

Acts 4 Explanatory Notes

Previously on Acts:

Acts 1
Acts 2
Acts 3

Now here are my notes on Acts 4, with the video links at the bottom. You can follow my daily podcasts on Acts on Patreon.

b. The Aftermath (4:1-31)

• 4:1. They prayed. The Spirit came. They received power (cf. 1:8). They then witnessed in other languages with boldness as an expression of that power. In Acts 3 they heal a lame man as an expression of that power.
• Now come the reactions. One reaction is growth--three thousand on the Day of Pentecost (2:41). Another reaction is opposition, and we see it begin here in Acts 4.
• The priests, captain of the temple, and the Sadducees check up on them. The Sadducees were a group most known in the New Testament for not believing in resurrection. They tended to be priestly and very upper class. They tended to form the ruling class in Jerusalem, and the high priest seems often to have been Sadducee in this era. The Sadducees thus seem to have been collaborators with the Romans, not least so that they could remain in power.
• 4:2. The Sadducees would be annoyed at the preaching of resurrection not just because they did not believe in resurrection but because resurrection implied the upheaval of the current world order. Resurrection implied the overthrow of the existing powers by an apocalyptic breaking of God into history. It was a revolutionary doctrine, as N. T. Wright has recognized.
• Perhaps even more concerning is that they were gaining traction with the people. Insurrection is always something that ancient leaders watched carefully and often feared. The Romans were particularly hard on unapproved public gatherings and so, as in the case of Jesus, the leaders of Jerusalem would have been keen to keep things from escalating to where the Romans would get involved.
• 4:3. They put them in jail for the night to break up the momentum of their popularity and interrogate them the next day.
• 4:4. But the movement is growing immensely. Their number is now about 5000. Notice the language of faith. 
• 4:5-6. We meet the interrogators. It is possibly a smaller subset of the larger Sanhedrin. Annas is called high priest here, but more likely Caiaphas is officially high priest (AD17-36). Annas is his father-in-law who officially held the high priesthood from AD6-15 but continued to hold great influence. John and Alexander seem to be of the same priestly family. Elders and scribes are also there.
• 4:7. The question they ask is simple. On what authority, by what name have they healed the lame man.
• 4:8-12. This is Peter's response. The third sermon of sorts although it is rather short. 
• 4:8. A key observation is that Peter is full of the Holy Spirit, giving him boldness and authority in speech.
• 4:9-10. The name by which the lame man was healed (in Greek, "has been saved") is Jesus Christ of Nazareth. Peter reminds them that this was the man that they put to death. 
• More importantly, he is the one whom God raised from the dead. This is the key point of all the sermons but Stephen's (who doesn't get to finish the sermon). Note that God is the active agent, Jesus the object.
• 4:11. An allusion to Psalm 118:22. Also quoted in Matthew 21:42. Jesus is the stone that the leaders of Jerusalem rejected, but God had made him the cornerstone, the Messiah.
• 4:12. A key verse of Christian soteriology. There is no other path to salvation but Christ. Jesus is the only name under heaven by which one can be saved.
• 4:13. Peter and John did not have a formal education. They were agrammatoi, unlettered, untrained in Greek. They were idiotes, formally untrained. But they had been with Jesus. Some of course take these words to mean that they did not know Greek and/or were illiterate.
• The ancient world was an oral world not a literary one. Being illiterate was thus the norm and did not mean one wasn't intelligent. The memory in an oral culture is much greater than that in a literary culture.
• 4:14-16. There was no plausible deniability of what had happened. So they needed to strategize what to do. They did not want the movement to spread, but couldn't lie about what had happened.
• 4:17-18. They decided simply to command them not to speak in Jesus' name any more. For many, this tactic might have worked. The high priest and council had great power and no doubt would have normally been fearsome to a common person.
• 4:19-20. Full of the Holy Spirit and boldness, Peter and John cannot obey. They must obey God. They are apostles, whose very meaning is to witness to the resurrection of Jesus. 
• There could be an allusion here to the trial of Socrates where he says, "Men of Athens, I respect and love you, but I shall obey god rather than you" (Apology 29d).
• Notice how often "Peter and John" have been mentioned as speaking. Obviously they are both not talking at the same time saying the same words. Peter is probably the one literally speaking and no doubt John agrees with what he is saying. It may imply, however, that these are not the exact words said. Perhaps more words were said (including words by John). This is the gist of what was said, likely abbreviated.
• 4:21-22. They release them. The best they can do is threaten them and speak sternly to them. The man was over 40 years old. Everyone knew who he was and who he had been.
• 4:23-31. These verses give the response of the believers.
• 4:23. They return to "their own." They are not of the sort of the priests and leaders.
• 4:24-30. They pray. That is their response. They pray "together."
• 4:25. They reference Scripture, through which the Holy Spirit speaks to them.
• 4:25-26. This is a quotation of Psalm 2:1-2. At the time, David was understood to be the author of this psalm, although in terms of the original meaning, this psalm was probably an enthronement psalm, a psalm for the enthronement of a king.
• The psalm addresses a situation where outside political forces oppose the king anointed by the LORD, in this case Jesus.
• 4:27-28. Here they apply the Scripture. Herod, Pontius Pilate and other Gentiles gathered against Jesus, God's holy servant (pais again, entailing a likely allusion to Isaiah 53).
• 4:28. Acts uses deterministic language fairly often, which we have to process theologically in terms of the whole counsel of God in Scripture. However, in this case he is speaking of the overall plan of salvation, which certainly was predetermined by God.
• 4:29-30. The prayer ends with a petition for boldness and for an empowerment to continue to perform signs and wonders.
• 4:30. The miracles are authorized by Christ. They are done "in the name of Christ," who is once again called pais, servant, alluding perhaps to Isaiah 53. There could be the implication that the righteous suffering of Jesus authorizes the performance of miracles.
• 4:31. They are filled with the Holy Spirit again, indicating that being filled with the Spirit is a repeatable event, especially when one is in need of power to face a particular event or challenge. 
• Signs accompany the filling, and boldness is the chief manifestation here of the power that comes from the Spirit.

2. Early Church Life (4:32-5:42)
a. All things in common (4:32-37)

• This paragraph again summarizes the nature of the life of the earliest church (cf. also 2:42-47). It is perhaps a somewhat idealized picture. In keeping with the nature of ancient history writing, it is not merely reporting but reporting with a moral. The "evaluative" perspective of Acts wants the reader to see this description as good and as something to be emulated.
• 4:32. They are of one heart and soul. 
• The church treats their possessions like a healthy family would. They share their possessions.
• 4:33. The apostles continue to give witness to the resurrection, which again is what an apostle is in Acts, someone to whom the risen Christ has appeared and commissioned to go as a witness to the resurrection.
• There is great favor on them all... or perhaps great grace. The first suggests that they were favored by the people. The second suggests that God was giving them great power. Both are probably true.
• 4:34-35. Acts probably wants us to see this as the way the church would ideally function. There should be no needy in the church when those who have excess help out those who have fallen on hard times. Perhaps Luke wants Theophilus to think this way too, since he is likely someone of some wealth and status.
• Certainly history has also proved that it does not go well for millennial communities whose persons of means divest themselves of all their property (often because they believe the Lord is immediately going to return). Similarly, it does not well to develop an unnecessary dependence among the needy. It does not contradict Acts for those who can to continue to generate resources for the community, nor to expect the needy to work as part of the community (e.g., 2 Thess. 3:10). Luke does not say that this model must be enacted exactly in every time and place.
• 4:35. The apostles seem to have served as the roundhouse for the proceeds of sales and distribution. 
• 4:36-37. Here we are introduced to Barnabas, who gives us a specific example of what was happening in the church. His example is considered entirely positive, and he is depicted entirely positively in the book of Acts and almost entirely positively in Paul's writings.
• 4:36. Barnabas is apparently a name the apostles have given him, "son of encouragement." He will bear out this name in the story of the early church. 
• He is a Levite, originally from the island of Cyprus. His point of origin presumably played a role in the itinerary of the first missionary journey in Acts 13.
• 4:37. He owned a field, sold it, donated it, in keeping with the familial, communal nature of the earliest believers.

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• Temple Leaders
• Barnabas

Videos on the English of Acts 4

• Acts 4:1-18
• Acts 4:19-37

Videos on the Greek of Acts 4

• Acts 4:1-4
• Acts 4:5-8
• Acts 4:9-11
• Acts 4:12-14
• Acts 4:15-18
• Acts 4:19-22
• Acts 4:23-26
• Acts 4:27-31
• Acts 4:32-34
• Acts 4:35-37

Acts 3 Explanatory Notes

For about 13 weeks now I have been studying Acts. Here are my notes and videos on the previous chapters covered:

Acts 1
Acts 2

[I am changing my format a little starting this week. I will be doing daily podcasts (Monday through Friday) on the English translation of a chapter a week of Acts. These will be available to everyone on my Patreon site. Then the equivalent videos will be available on YouTube for everyone showing the Greek from which I am translating, possibly with a little extra engagement with the Greek at the end. Finally, I will continue my deeper dive material on Saturdays for patrons only (i.e., those who donate at least $5 a month to the cause on Patreon).]

Here are some notes on Acts three, with the video links at the bottom.

B. Manifestations of the Spirit in Jerusalem (3:1-8:3)
     1. The Healing of the Lame Man (3:1-4:31)
          a. The Healing (3:1-26)

1) The Event (3:1-10)

• Acts 3 is a consequence of the Spirit coming in Acts 2. They have spoken boldly as a result. They received the ability to speak in other languages on the Day of Pentecost. Now the power of the Spirit (cf. 1:8) that leads to witness will show itself in a miraculous sign. Such signs were understood to demonstrate the endorsement of God and entailed an implicit comparison with Jesus (cf. 2:22). Just as Jesus did signs through the power of the Spirit, now Peter and John would perform signs through the power of the Spirit.
• 3:1. The continued use of the temple by the Jerusalem apostles seems significant. They do not preach against the temple. Acts 21:24 seems to imply that they continued to sacrifice there. In general, it seems unlikely that they as yet understood Christ's death to imply the finality of sacrifices. Christ's death probably at this point was only stood to have the power to reset the spiritual state of contemporary Israel, not to atone for the sins of the whole world as we find finally in Hebrews.
• Notice again the significance that prayer plays in Luke's theology.
• 3:2. Those who were unable to fend for themselves, such as this lame man, had to rely on the generosity and grace of others for their survival. This man lives off the "acts of mercy" or alms that are given to him at the temple.
• There is some debate as to which entrance Luke has in mind by the "Beautiful Gate." Most scholars opt for the Nicanor Gate that separated the Court of Women from the Court of Israel. However, traditionally it is identified with the more outer Shushan Gate.
• 3:3-5. The normal exchange takes place between a beggar and someone entering. Peter and John are mentioned as a unit, although Peter does all the talking. The fact that Peter speaks to him makes the lame man think they are going to give something to him.
• 3:6. This verse has often been used as an indictment of a church that has become affluent but lacks spiritual power. A legend is especially told of an exchange between Thomas Aquinas and the Pope in the thirteenth century. The Pope remarks to Thomas that the church no longer need say it lacks silver and gold. Then Thomas responds, "But can we still say rise up and walk?"
• 3:7-10. The man is healed, a consequence of the coming of the Spirit in Acts 2. 
• 3:8. The response of the man is appropriately to praise God. They continue into the temple to worship.
• 3:9-10. The people recognize him and see the sign. They are filled with wonder and amazement. 

2) The Sermon (3:11-26)

• 3:11. As on the Day of Pentecost, the people come together to see and inquire about the powerful event that has taken place. People come "together," which seems to happen often in this part of Acts.
• Solomon's Portico seems to be the part of the temple in which the Jesus followers will gather regularly. This was on the eastern side of the Court of the Gentiles.
• 3:12-26. The rest of the chapter is the second sermon of Acts, also delivered by Peter.
• 3:12-16. In the first half of the sermon, Peter explains what has happened.
• 3:12. Peter makes it clear that they have not performed this miracle on the basis of their own power or godliness. 
• 3:13. God has performed the miracle in order to glorify Jesus. There is a sense of the continued vindication and legitimization of Jesus by God. 
• Peter and John are addressing Jews, and God is identified as the God of Abraham, Isaac, Jacob, and the fathers of Israel. This comment implies again the continuity of what God has done through Jesus and what he was doing with Israel in the past.
• The use of the word pais suggests that Isaiah 53 and the suffering servant is in the background here.
• 3:13-14. By contrast, they handed him over. They denied him, even though Pilate would have released him. They asked for a murderer instead and in effect killed Jesus (3:15).
• 3:14. Jesus is the "holy and righteous one." Although it is not clear, Richard Hays would like to think that Romans 1:17 is thinking of Jesus as the "righteous one will live because of his faithfulness" in Habakkuk 2:4.
• 3:15. Jesus is called the "author of life," an implication of his resurrection for Luke.
• God raised Jesus from the dead. This is the climax of all the sermons of Acts, except for Stephen's sermon, which was ended abruptly.
• The apostles are witnesses of the resurrection. This is in fact what an apostle is, someone who witnessed the resurrection who is sent to give witness to that event.
• 3:16. Faith in the name of Jesus is the mechanism that has brought the power of healing to this man. The name is the source of power. Jesus' name authorizes the miracle.
• 3:17-26. This is the second half of the sermon, in which Peter tells them how they should respond to the event.
• 3:17. More than once in Acts, the idea is presented that God is willing to overlook the ignorance of the past, as long as the audience responds in repentance (cf. 17:30). Interestingly, Peter even suggests that the rulers of Israel even acted in ignorance.
• 3:18. The theme that these events were all part of God's foreknowledge and plan is mentioned, a common theme in the sermons of Acts. Isaiah 53 seems to have been a key text for Acts foretelling Jesus' sufferings.
• 3:19. Here is the course of action the crowd needs to take (cf. 2:38). They need to repent. The "you" is plural, perhaps suggesting especially a corporate repentance of Israel here. 
• 3:20. The result will be times of refreshing will come. It is quite possible that these words are directed at Israel. If Israel will corporately repent, then God will restore the kingdom to Israel, as the disciples inquired in 1:6. 
• Intrinsic to this refreshing is the sending of Israel's Messiah, the Christ, back from heaven. If Israel will return to God, God will send Jesus back to reign on earth and Israel will experience a time of restoration and "refreshing" (cf. Rom. 11:26-27). Unfortunately, as the book of Acts moves forward, the Jews increasingly reject the good news.
• 3:21. The plan is for Jesus to wait in heaven at God's right hand until the appropriate time for this restoration to take place.
• 3:22-23. Peter understands Deuteronomy 18:18-19 to be a prophecy of Jesus. (It is sometimes speculated that when the Book of the Law/Deuteronomy was discovered during the reign of Josiah in 2 Kings 22:8, this passage could have been understood to be about him.) John 6:14  and 7:14 also seem to identify Jesus with this passage (cf. John 1:21, 25). Did John know Acts?
• Peter's version of the quote does not follow either the Hebrew or Septuagint text exactly.
• Peter's sermon seems to connect the verses in Deuteronomy with the later reign of Jesus after he returns from heaven.
• 3:24. Peter invokes prophecies of Jesus in the Old Testament, starting from Samuel. It is not clear whether he means Samuel's anointing of David as king or whether he means the book of Samuel. 2 Samuel 7:14 for example is taken in a spiritual sense to foreshadow Jesus in Hebrews 1:5. Most of the Scripture fulfillments in relation to Jesus are OT passages taken in a "fuller sense."
• 3:25. As in Paul, Acts 3 sees in Genesis 12:3 a foreshadowing of the good news reaching the Gentiles. Peter perhaps foreshadows that as well in this verse. All the families of the earth will be blessed because of the covenant God made with Israel.
• 3:26. The good news is "to the Jew first" (cf. Rom. 1:16), and Israel is first to get a chance to turn from its wickedness. God blessed them by sending his "servant" Jesus to them first. 
• God raised Jesus, his "servant." Once again, the word for servant/son here (pais) evokes the suffering servant of Isaiah 53.

Patron videos (now public)

• The Beautiful Gate
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Videos on English of Acts 3
Acts 3:1-13
Acts 3:14-26

Videos on Greek of Acts 3
Acts 3:1-3
Acts 3:4-6
Acts 3:7-8
Acts 3:9-11
Acts 3:12-13
Acts 3:14-15
Acts 3:16-18
Acts 3:19-21
Acts 3:22-24
Acts 3:25-26