Acts chapter 1
1:1 The former treatise must refer to Luke's gospel. Both books were written to an otherwise unknown Theophilus.
Theophilus probably was a Roman official, since Luke designates him as "most excellent Theophilus" (Luke 1:3). The
Greek term (kratistos) is use only three other times in the New Testament. Each of these is used to address a Roman
official: Felix (23:26; 24:3) and Festus (26:25). In the Book of Acts Luke continues the ministry of Christ he began in
his gospel. Christ's ministry in Acts is carried on by His Spirit through His disciples.
1:3 For some specific proofs see Luke 24:36-43.
1:3 Compare Luke's gospel account of John the Baptist's words where a baptism of fire is also predicted (Luke 3:16,
17). Christ excluded that work from what would shortly occur on Pentecost, for it refers to a more remote work
involving judgment (Luke 3:17).
1:6-8 The disciples' question concerning the nearness of Christ's literal kingdom is not incongruous with Old
Testament promises (Isaiah 9:6, 7; Daniel 2:44, 45), nor with the gospel teachings (Luke 19:11; 21:31; 22:18). Jesus
does not rebuke or correct the question as if the disciples had misunderstood God's kingdom program. The words
restore again the kingdom to Israel imply four facts: (1) this kingdom had once literally existed with Israel; (2) this
kingdom is not now present; (3) this kingdom will come in God's revealed time (Matthew 24:36, 42); and (4) this
kingdom will be the same, literal kingdom that once existed, only now with the promised Christ as King.
1:8 The first part of this verse is better translated, "But you will receive power when the Holy Spirit comes upon you."
The disciples were to be concerned with world evangelism and discipleship. This Great Commission still applies today
since the promise underlying it, the Holy Spirit, still applies (Matthew 28:20). This commission may also provide the
key to Luke's plan in developing the Book of Acts: witness in Jerusalem (chapters 1-7), witness throughout Judea
and Samaria (chapters 8-12), and witness to the distant parts of the earth (chapters 13-28).
1:9-11 While they beheld - suggests several things that are not apparent. Unlike the appearances and
disappearences of the former 40 days in which Jesus instantly appeared and vanished, this was a gradual and visible
departure. This was different and final. He would no longer appear to them. His next appearance on earth will be at
the Second Coming when He visibly (Revelation 1:7) and bodily sets His feet on Mount Olivet (Zecharaiah 14:4).
1:12 A sabbath day's journey was the distance a Jew was allowed to travel on the Sabbath (about 2/3 mile).
1:16 For the prophetic statement see John 13:18, 19 and then Psalm 41:9.
1:18 This verse needs to be correlated with Matthew 27:3-10. The simplest explanation may be found in the principle
that, whereas in Acts Luke records all events (such as the acts of Judas), Matthew distinguishes between what Judas
did and what the preists did. Just as the preists were the ones who purchased Potter's Field with Judas's money after
his death, so Judas may have fallen only in that he was thrown down upon the rocks of that field.
1:26 Prior to Pentecost the casting of lots was a divinley approved method of discerning God's will (Josh. 18:8).
Proverbs 16:33 states: "The lot is cast into the lap; but the whole disposing thereof is of the Lord." Nowhere else in
Acts is there any record of a New Testament church using lots. The Holy Spirit now provides that direction (16:6,7;
Rom 8:14, 26, 27; Gal 5:18).
Acts chapter 2
2:1 Before Pentecost the Holy Spirit's work had been: (1) from without ("Spirit came upon"); (2) temporary; and (3)
exceptional. After Pentecost the Spirit's work is: (1) from within (He in dwells- John 7:37-39; 14:17; 1 Cor. 6:19; 1
John 3:24; 4:13); (2) permanent (Rom 8:9); and (3) normal, involving all (1 Cor. 12:12).l Under the Old (Mosaic)
Covenant God's work with Israel had been external, but under the New Covenant it is internal (Ezek. 36:26; 27; Heb.
8:9, 10).
2:2, 3 On the Day of Pentecost God provided two symbols of the Spirit's presence: the wind, which was associated by
the Jews with the Spirit (Ezekiel 37:9-14; John 3:8), and the fiery tongues which divided and rested upon each one,
showing that the Spirit's baptism included all. The purpose here for the sign gift of tongues was not to make possible
the hearing of the gospel but to seize the attention of all, so they would listen. The hearers were not pilgrims, but
foreign-born inhabitants (verse 8). They were not merely visiting, but living in Jerusalem (verses 5, 14). Only those
from Rome are identified as visitors (verse 10). Also, when the gospel is preached, Peter speaks to them all in one
language.
2:4 Though verse 4 mentions only the filling with the Spirit, both the filling and the baptism occurred. Christ promised
that the baptism would occur (1:4, 5) and Peter later affirms that it did happen at Pentecost (11:15, 16). The filling
and baptism are two different works performed by the Holy Spirit. Note their contrasts: (1) Following Pentecost every
believer receives the baptism of the Spirit (1 Corinthians 12:13); hence the New Testament never commands the
Christian to receive it. But the filling of the Spirit is not experienced by all believers, and so is commanded (Ephesians
5:18). (2) The baptism is permanent, happening but once for all. The filling is ongoing, occurring continuously as
seen in the present tense imperative of Ephesians 5:18, that is, "Keep on being filled." The verse commands: "And
be not drunk with wine, wherein is excess [riotousness]; but be filled with the Spirit." Since Paul compares the
influences of wine and the filling of the Spirit, the word control can aptly express the idea of either. The filling of the
Spirit is the controlling influence of the Spirit within the believer. Such control is neither universal nor unending, thus it
must be commanded and does recur within the believers (4:8, 31; Peter and others had been previously filled on
Pentecost, verse 4). The adjective full expresses the abiding character of a Spirit-filled man (6:3, 5; 7:55; 11:24), but
the participle form filled (used in 2:4; 4:8, 31; 9:17; 13;9) expresses an action performed at that moment. The baptism
is act by which Jesus, through the Spirit, an conversion brings the believer in to relation with Himself and makes the
believer a part of God's people, the church. The filling is the continuous experience within the Christian whereby the
Spirit, who already indwells him, keeps control over his life.
2:16-21 Peter does not say that Pentecost is the fulfillment of Joel's prophecy concerning the last days (Revelation 6:
12). Peter does not see a celestial cataclysm (verses 19, 20). Yet it is that of which Joel speaks, because it is the
beginning of the fulfillment. Peter did not see the Spirit coming upon all people, but he did see Him coming upon 120.
It was the beginning, but surely not the complete fulfillment. Peter understood, as we should, that the last days had
already begun, even with the birth of Christ (Hebrew 1:2; Peter 1:20).
2:22-36 The main point of Peter's sermon is to prove that Jesus is both God and the Messiah (verse 36). Peter seeks
to prove this through Christ's miraculous works (verse 22), His resurrection (verses 23-32), and His sending of the
Holy Spirit (verses 33-35).
2:27 Hell is the word hades and does not refer to the eternal lake of fire but to the intermediate state of the Old
Testament dead. In the New Testament the term also refers to the grave. Peter states that David's words of Psalm 16:
10 are a prophecy concerning the immediate resurrection of the Messiah, of whom David is a type.
2:38 Repent means "to change one's mind." Here, as throughout Scripture, one aspect of conversion is commonly
used to represent all aspects: believing and calling as well as repenting. The grammatical name for allowing part of
something to represent the whole is called synecdoche. Repentance is something every person must do (17:30). For
several reasons be baptized should not be joined with for the remission of sins to teach baptismal regeneration. First,
the context of this passage demonstrates that only the repentance is connected with the removal of sin at salvation:
"Whosoever shall call...shall be saved" (verse 21). Peter's next recorded sermon states only: "Repent...that your sins
may be blotted out" (3:19). Second, throughout Acts men demonstrate their faith and salvation prior to baptism (10:
43-47). Third, the soteriological passages throughout the New Testament do not include water baptism in the
salvation experience-John 3:1; Acts 16:31; Romans 4:10; Ephesians 2:1-10; 1 Peter 1:18, 19. Thus this verse is
more clearly reads, "Repent for the remission of sins, and you will receive the gift which is the Holy Spirit; and let
each of you be baptized in the name of Christ." Though water baptism does not save or wash away our sins, it is a
command that needs to be obeyed speedily after conversion. Jesus commanded it (Matthew 28:19, 20), as does
Peter here. This is the consistent pattern throughout Acts (16:31-34; 18:8).
2:40 Untoward means "normally crooked" or "perverse."
2:41, 42 The pattern set here for new believers in normative throughout this age. They publicly profess their faith
through baptism and join in fellowship, edification, and service within the assembly of God's people.
2:44, 45 Communal sharing was practiced for a brief time by the early church but not throughout Acts. These
believers were expecting the very soon return of Christ (as Peter demonstrates in his sermons of chapters 2 and 3),
and they therefore sold their possessions. This did not last. Such communal life is not taught by the apostles. Rather
we are taught to be good stewards of that with which God has entrusted us and to share willingly and cheerfully (2
Corinthians 8, 9). Further, this does not correspond to communism, because this resulted from a spiritual unity
among the people and was a voluntary act (5:4).
Acts chapter 3
3:1 According to Jewish reckoning, the day began at 6 A.M. Hence, the ninth hour is 3 P.M. The Jewish prayer time
was held in conjunction with the evening sacrifices and offering of incense (Luke 1:8-10, Rev. 8:3, 4). Peter and John
commonly went to the temple to pray at this hour. The Greek imperfect tense could well be translated “used to go up.”
3:2-16 This passage demonstrates some important truths regarding Bible miracles: (1) They always involve
demonstrable, physical needs so that they are signs (2:43). (2) They involve a complete and perfect work (even in
Mark 8:22-26). (3) They involve genuine, biblical faith. That is, there is nothing special about the lame man’s faith (vv
4-7) nor about Peter’s (v.12). Rather, faith is man responding to God’s word and will. Faith is believing God
concerning what He has said, knowing God’s will, and then acting on it. This man was healed because God willed it
as a sign, and then because Peter acted on what God’s Spirit witnessed to him. Salvation is a super-natural work of
God, but it is never described in Scripture as sign or miracle.
3:12-26 Peter’s second sermon also focuses on the person of Jesus Christ, showing (1) that He is the Healer of this
man (vv 12-16); (2) that His suffering demonstrates Him to be the Messiah (vv. 17, 18); and, (3) that the delay in His
kingdom is due to their unbelief (vv 19-26). Peter literally commands in verse 19, “Repent…(so that) times of
refreshing may come from the presence of the Lord.” The word translated when is used over 50 times in the New
Testament and only here is translated “when.” It should be translated “that” showing the purpose for or the result of
the promised forgiveness. Israel’s nationwide repentance will precede the return of Christ to establish His kingdom
(Zech. 13:8-14:4; Romans 24-26; Rev. 7:3-10). Peter’s sermon teaches these three things: (1) God’s ancient
program concerning His kingdom is unchanged. (2) This program awaits the return of Christ. (3) Israel will share in it.
Acts chapter 4
4:1 Luke gives an extended account here of the arrest and trail of Peter and John, as he does later with Paul, to
demonstrate that Christianity is not an illegal sect even though continually attacked.
4:2 The annoyance to the Jewish leaders was twofold: (1_ the presumption of the apostles to teach people as if they
are recognized rabbis (cf. v. 13); and (2) the teaching of the resurrection, which was denied by these Sadducees (cf
23:6).
4:4 Their phenomenal results may also have had something to do with their arrest. Five thousand men, plus women
and children, have now turned to Christ in Jerusalem .
4:6 Annas was the patriarchal, ex-high priest. His son-in-law Caiaphas held the political office (cf. Luke 3:2).
4:12 The name of Jesus Christ is the center of contention (v. 7, 10, 12) and ever will be. Salvation for Jew and
Gentile alike is exclusively through the name of Jesus Christ (cf. John 14:6).
4:13 The Greek words literally say that Peter and John were “unlettered” men and “commoners.” They were
unlettered or uneducated in the technical, rabbinical teachings. They were commoners in that they possess no
official positions nor special abilities. But the priest do clearly note that these men have been with Jesus. This
explains their boldness and power.
4:27 Child (GR. Pais, vv 27 and 30) would better be translated “servant” in this context.
4:31 As with Peter in verse 8, so now the whole body of believers experiences a renewal of the controlling influence
or filling of the Spirit. See the not on 2:4.