Text -- Acts 2:38 (NET)

2:38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 2:38

Repent ye ( metanoēsate ).

First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You crucified this Jesus. Now crown him in your hearts as Lord and Christ. This first.

Robertson: Act 2:38

And be baptized every one of you ( kai baptisthētō hekastos hūmōn ).

Rather, "And let each one of you be baptized."Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ"(en tōi onomati Iēsou Christou ). In accordance with the command of Jesus in Mat 28:19 (eis to onoma ). No distinction is to be insisted on between eis to onoma and en tōi onomati with baptizō since eis and en are really the same word in origin. In Act 10:48 en tōi onomati Iēsou Christou occurs, but eis to onoma in Act 8:16; Act 19:5. The use of onoma means in the name or with the authority of one as eis onoma prophētou (Mat 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Mat 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Mat 28:19 for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord"(Page).

Robertson: Act 2:38

Unto the remission of your sins ( eis aphesin tōn hamartiōn hūmōn ).

This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1Co 2:7 eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of eis for aim or purpose. It is seen in Mat 10:41 in three examples eis onoma prophētou , dikaiou , mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Mat 12:41 about the preaching of Jonah (eis to kērugma Iōna ). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné[28928]š generally (Robertson, Grammar , p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received.

Robertson: Act 2:38

The gift of the Holy Ghost ( tēn dōrean tou hagiou pneumatos ).

The gift consists (Act 8:17) in the Holy Spirit (genitive of identification).

Vincent: Act 2:38

Repent

See on Mat 3:2.

Vincent: Act 2:38

In the name ( ἐπὶ τῷ ὀνόματι )

Lit., upon the name. See on Mat 28:19.

Vincent: Act 2:38

Remission

See on Luk 3:3; and Jam 5:15.

Wesley: Act 2:38

And hereby return to God: be baptized - Believing in the name of Jesus - And ye shall receive the gift of the Holy Ghost - See the three - one God clearly proved. See Act 26:20. The gift of the Holy Ghost does not mean in this place the power of speaking with tongues. For the promise of this was not given to all that were afar off, in distant ages and nations. But rather the constant fruits of faith, even righteousness, and peace, and joy in the Holy Ghost.

Wesley: Act 2:38

(Whether they are Jews or Gentiles) by his word and by his Spirit: and who are not disobedient to the heavenly calling. But it is observable St. Peter did not yet understand the very words he spoke.

JFB: Act 2:37-40

The begun fulfilment of Zec 12:10, whose full accomplishment is reserved for the day when "all Israel shall be saved" (see on Rom 11:26).

JFB: Act 2:37-40

This is that beautiful spirit of genuine compunction and childlike docility, which, discovering its whole past career to have been one frightful mistake, seeks only to be set right for the future, be the change involved and the sacrifices required what they may. So Saul of Tarsus (Act 9:6).

JFB: Act 2:38

The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.

JFB: Act 2:38

As the visible seal of that remission.

Clarke: Act 2:38

Peter said unto them, Repent - Μετανοησατε ; Humble yourselves before God, and deeply deplore the sins you have committed; pray earnestly for mercy, and deprecate the displeasure of incensed justice. For a definition of repentance, see on Mat 3:2 (note)

Clarke: Act 2:38

And be baptized every one of you - Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants

Clarke: Act 2:38

For the remission of sins - Εις αφεσιν ἁμαρτιων, In reference to the remission or removal of sins: baptism pointing out the purifying influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience; it only points out the grace by which this is to be done

Clarke: Act 2:38

Ye shall receive the gift of the Holy Ghost - If ye faithfully use the sign, ye shall get the substance. Receive the baptism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being baptized in the name of Christ that men took upon themselves the profession of Christianity; and it was in consequence of this that the disciples of Christ were called Christians.

Calvin: Act 2:38

38.Peter said Hereby we see that those do never go away empty which ask at the mouth of the Lord, and do offer themselves unto him to be ruled and taught; for that promise must needs be true, Knock, and it shall be opened unto you, (Mat 7:7.) Therefore, whosoever shall be rightly prepared to learn, the Lord will not suffer his godly desire to be in vain; for he is a most faithful master, so that he hath scholars which are apt to be taught and studious. Wherefore, there is no cause why he should fear, lest he suffer us to be destitute of sound counsel, if we be attentive and ready to hear him, and do not refuse to embrace whatsoever he shall teach us. And let us suffer ourselves to be governed by the counsel and authority of those men whom he offereth unto us to teach us, for this ready obedience cometh thence so suddenly in those which addict themselves unto the apostles, because they are persuaded that they are sent of God, to show them the way of salvation.

Repent There is greater force in the Greek word, for it doth signify the conversion of the mind, that the whole man may be renewed and made another man, which thing must be diligently noted, because this doctrine was miserably corrupted in the time of Popery; for they translated the name of repentance almost unto certain external rites. They babble somewhat, indeed, about the reigned contrition of the heart; but they touch that part very slightly, and they stand principally upon the external exercises of the body, which were little worth; yea, though there were in them no corruption; but they urge nothing else in a manner but reigned trifles, wherewith men are wearied in vain. Wherefore, let us know that this is the true repentance, when a man is renewed in the spirit of his mind, as Paul teacheth, (Rom 12:2.) Neither need we to doubt of this; but that Peter did preach plainly of the force and nature of repentance; but Luke doth only touch the chief points, and doth not reckon up the words of the oration which he made. We must, therefore, know thus much, that Peter did at the first exhort the Jews unto repentance; and that done, he lifted them up with hope of pardon; for he promised them forgiveness of sins, which two things are the two parts of the gospel, as we know full well; and, therefore, when Christ will briefly teach what the doctrine of the gospel doth contain, he saith, that repentance and remission of sins (Luk 24:47) must be preached in his name. Furthermore, because we are reconciled unto God only by the intercession of Christ’s death, neither are our sins otherwise purged, ¹²⁶ and done away, save only by his blood, therefore, Peter calleth us back unto him by name. He putteth baptism in the fourth place, as the seal whereby the promise of grace is confirmed.

Wherefore, we have in these few words almost the whole sum of Christianity, namely, how a man renouncing himself and taking his farewell of the world, may addict himself wholly to God; secondly, How he may be delivered by free forgiveness of sins, and so adopted into the number of the children of God. And forasmuch as we can obtain none of all these things without Christ, the name of Christ is therewithal set forth unto us, as the only foundation of faith and repentance. And we must also note this, that we do so begin repentance when we are turned unto God, that we must prosecute the same during our life; therefore, this sermon must continually sound in the Church, repent, (Mar 1:15;) not that those men may begin the same, who will be counted faithful, and have a place already in the Church; but that they may go forward in the same; although many do usurp the name of faithful men, which had never any beginning of repentance. Wherefore, we must observe this order in teaching, that those which do yet live unto the world and the flesh may begin to crucify the old man, that they may rise unto newness of life, and that those who are already entered the course of repentance may continually go forward towards the mark. Furthermore, because the inward conversion of the heart ought to bring forth fruits in the life, repentance cannot be rightly taught unless works be required, not those frivolous works which are only in estimation amongst the Papists, but such as are sound testimonies of innocence and holiness.

Be baptized every one of you Although in the text and order of the words, baptism doth here go before remission of sins, yet doth it follow it in order, because it is nothing else but a sealing of those good things which we have by Christ that they may be established in our consciences; therefore, after that Peter had intreated of repentance, he calleth the Jews unto the hope of grace and salvation; and, therefore, Luke well afterwards, in Paul’s sermon, joineth faith and repentance together in the same sense, wherein he putteth forgiveness of sins in this place, and that for good considerations; for the hope of salvation consisteth in the free imputation of righteousness; and we are counted just, freely before God, when he forgiveth us our sins. And as I said before, that the doctrine of repentance hath a daily use in the Church so must we think of the forgiveness of sins, that the same is continually offered unto us; and surely it is no less necessary for us during the whole course of our life, than at our first entrance into the Church, so that it should profit us nothing to be once received into favor by God, unless this embassage should have a continual course; be-reconciled unto God, because

“he which knew no sin was made sin for us, that we might be the righteousness of God in him,”
(2Co 5:20.)

Moreover, the Papists do so corrupt this other part of the gospel, that they quite exclude the remission of sins, which was to be obtained by Christ. They confess their sins are freely forgiven in baptism, but they will have them redeemed with satisfactions after baptism; and although they mix the grace of Christ together therewithal, yet because they inwrap the same in men’s merits, they do by this means overthrow the whole doctrine of the gospel; for, first, they take from men’s consciences the certainty of faith; that done, forasmuch as they part the forgiveness of sins between the death of Christ and our satisfactions, they do altogether deprive us of Christ’s benefit. For Christ doth not reconcile us unto God in part, but wholly, neither can we obtain remission of sins by him, unless it be whole and perfect. But the Papists are much deceived therein, who restrain baptism unto the nativity and former life, as if the signification and force thereof did not reach even unto death.

Let us know, therefore, that forgiveness of sins is grounded in Christ alone, and that we must not think upon any other satisfaction ¹²⁷ save only that which he hath performed by the sacrifice of his death. And for this cause, as we have already said, doth Peter express his name, whereby he doth signify unto us, that none of all these things can be rightly taught, unless Christ be set in the midst, to the end the effect of this doctrine may be sought in him. That needeth no long exposition where he commandeth them to be baptized for the remission of sins; for although God hath once reconciled men unto himself in Christ” by not imputing unto them their sins,” (2Co 5:19,) and doth now imprint in our hearts the faith thereof by his Spirit; yet, notwithstanding, because baptism is the seal whereby he doth confirm unto us this benefit, and so, consequently, the earnest and pledge of our adoption, it is worthily said to be given us for the remission of sins. For because we receive Christ’s gifts by faith, and baptism is a help to confirm and increase our faith, remission of sins, which is an effect of faith, is annexed unto it as unto the inferior mean. Furthermore, we must not fetch the definition of baptism from this place, because Peter doth only touch a part thereof. Our old man is crucified by baptism, as Paul teacheth, that we may rise unto newness of life, (Rom 6:4.) And, again, we put on Christ himself, (1Co 12:0.) and the Scripture teacheth every where, that it is also a sign and token of repentance, (Gal 3:27.) But because Peter doth not intreat in thin place openly of the whole nature of baptism, but speaking of the forgiveness of sins, doth, by the way, declare that the confirmation thereof is in baptism, there doth no inconvenience follow, if ye do omit the other part. ¹²⁸

In the name of Christ Although baptism be no vain figure, but a true and effectual testimony; notwithstanding, lest any man attribute that unto the element of water which is there offered, the name of Christ is plainly expressed, to the end we may know that it shall be a profitable sign for us then, if we seek the force and effect thereof in Christ, and know that we are, therefore, washed in baptism, because the blood of Christ is our washing; and we do also hereby gather, that Christ is, the mark and end whereunto baptism directeth us; wherefore, every one profiteth so much in baptism as he learneth to look unto Christ. But here ariseth a question, Whether it were lawful for Peter to change the form prescribed by Christ? The Papists do think, at least feign so, and thence do they take a color of liberty to change or abrogate the institutions of Christ. They confess that nothing ought to be changed, as touching the substance, but they will have the Church to have liberty to change whatsoever it will in the form. But this argument may easily be answered. For we must first know that Christ did not indite and rehearse unto his apostles magical words for enchanting, as the Papists do dream, but he did, in few words, comprehend the sum of the mystery. Again, I deny that Peter doth speak in this place of the form of baptism; but he doth simply declare that the whole strength ¹²⁹ of baptism is contained in Christ; although Christ cannot be laid hold on by faith without the Father by whom he was given us, and the Spirit by the which he reneweth and sanctifieth us. The answer consisteth wholly in this, that he intreateth not in this place of the certain form of baptizing, but the faithful are called back unto Christ, in whom alone we have whatsoever baptism doth prefigure unto us; for we are both made clean by his blood, and also we enter into a new life by the benefit of his death and resurrection.

Ye shall receive the gift of the Spirit Because they were touched with wondering when they saw the apostles suddenly begin to speak with strange tongues, Peter saith that they shall be partakers of the same gift if they will pass over unto Christ. Remission of sins and newness of life were the principal things, and this was, as it were, an addition, that Christ should show forth unto them his power by some visible gift. Neither ought this place to be understood of the grace of sanctification, which is given generally to all the godly. Therefore he promiseth them the gift of the Spirit, whereof they saw a pattern in the diversity of tongues. Therefore this doth not properly appertain unto us. For because Christ meant to set forth the beginning of his kingdom with those miracles, they lasted but for a time; yet because the visible graces which the Lord did distribute to his did shoe, as it were in a glass, that Christ was the giver of the Spirit, therefore, that which Peter saith doth in some respect appertain unto all the whole Church: ye shall receive the gift of the Spirit. For although we do not receive it, that we may speak with tongues, that we may be prophets, that we may cure the sick, that we may work miracles; yet is it given us for a better use, that we may believe with the heart unto righteousness, that our tongues may be framed unto true confession, (Rom 10:10,) that we may pass from death to life, (Joh 5:24) that we, which are poor and empty, may be made rich, that we may withstand Satan and the world stoutly. Therefore, the grace of the Spirit shall always be annexed unto baptism, unless the let be in ourselves.

Defender: Act 2:38

Peter's message was climaxed with essentially the same exhortation as preached by John the Baptist - "the baptism of repentance for the remission of sins" (Luk 3:3). The difference is that now - and ever since - both repentance and baptism are to be "in the name of Jesus Christ." This, of course, implies faith in Christ as the only one who can provide remission of sins. Repentance toward God and faith toward Christ are like two sides of the same coin, each of which implies and requires the other. The full meaning of baptism in water also had now become evident, testifying of the baptism of the Spirit, as well as the death and resurrection of Christ. It is not that baptism is required for remission of sins (note, for example, the thief on the cross), but rather that baptism is always inseparably associated in Scripture with true repentance and faith."

TSK: Act 2:38

Repent : Act 3:19, Act 17:30, Act 20:21, Act 26:20; Mat 3:2, Mat 3:8, Mat 3:9, Mat 4:17, Mat 21:28-32; Luke 15:1-32; Luk 24:47

be : Act 8:36-38, Act 16:15, Act 16:31-34, Act 22:16; Tit 3:5; 1Pe 3:21

in : Act 8:12, Act 8:16, Act 10:48, Act 19:4, Act 19:5; Mat 28:19; Rom 6:3; 1Co 1:13-17

and ye : Act 2:16-18, Act 8:15-17, Act 10:44, Act 10:45; Isa 32:15, Isa 44:3, Isa 44:4, Isa 59:21; Eze 36:25-27; Eze 39:29; Joe 2:28, Joe 2:29; Zec 12:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 2:38

Then Peter said unto them - Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do.

Repent - See the notes on Mat 3:2. Repentance implies sorrow for sin as committed against God, along with a purpose to forsake it. It is not merely a fear of the consequences of sin or of the wrath of God in hell. It is such a view of sin, as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin were the means of procuring him happiness; if it would promote his gratification and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent hate it and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless their repentance became thorough and complete. Hence, he told them to repent, to turn from sin, to exercise sorrow for it as an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here:

(1) That there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before.

\caps1 (2) t\caps0 here is no goodness or holiness in mere alarm or conviction. The devils ...tremble. A man may fear who yet has a firm purpose to do evil, if he can do it with impunity.

\caps1 (3) m\caps0 any are greatly troubled and alarmed who never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God.

\caps1 (4) t\caps0 rue repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind composure. Such is the constitution of the mind that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Until this is done, and the hold on sin is broken, there can be no peace.

\caps1 (5) w\caps0 e see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to lead him to suppose that he is in a good way; nor to tell him to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to advise him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right and that he is wrong; and by a firm purpose to live a life of holiness.

Be baptized - See the notes on Mat 3:6, Mat 3:16. The direction which Christ gave to his apostles was that they should baptize all who believed, Mat 28:19; Mar 16:16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession, and no one is at liberty to withhold it. A similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it by partaking of the ordinances of the gospel. If people are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God.

In the name of Jesus Christ - Not εἰς eis , into, but ἐπί epi , upon. The usual form of baptism is into the name of the Father, etc. - εἰς eis . Here it does not mean to be baptized by the authority of Jesus Christ, but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him and to his cause. The expression is literally upon the name of Jesus Christ: that is, as the foundation of the baptism, or as that on which its propriety rested or was based. In other words, it is with an acknowledgment of him in that act as being what his name imports the Sinner’ s only Hope, his Redeemer, Lord, Justifier, King (Prof. Hackett, in loco). The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word "name"is often thus used. The profession which they were to make amounted to this: a confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah and as a Saviour; and a determination to become his followers and to be devoted to his service. Thus, 1Co 10:2, to be baptized unto Moses means to take him as a leader and guide. It does not follow that, in administering the ordinance of baptism, they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself Mat 28:19; though, as the special mark of a Christian is that he receives and honors Jesus Christ, this name is used here as implying the whole. The same thing occurs in Act 19:5.

For the remission of sins - Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way, and is a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner; that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and to receive it as it is offered through Jesus Christ.

And ye shall receive ... - The gift of the Holy Spirit here does not mean his extraordinary gifts, or the power of working miracles, but it simply means, you shall partake of the influences of the Holy Spirit "as far as they may be adapted to your case"- as far as may be needful for your comfort, peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles, nor does the connection of the passage require us thus to understand it. Nor does it mean that they had not been awakened "by his influences."All true conviction is from him, Joh 16:8-10. But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again and profess faith in Christ possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace,"etc., Gal 5:22, Gal 5:24.

Poole: Act 2:38

Repent which includes amendment of life, Mat 3:8 Luk 3:8 . In the name of Jesus Christ not excluding the name of the Father and the Holy Ghost, in whose name, as well as in the name of the Son, they were to baptize, Mat 28:19 : but the name of Jesus is here mentioned, because they had not yet known (but persecuted and slain) him, whom henceforward they must profess; and that they look for pardon and salvation only through him. For the remission of sins thus Saul, or Paul, is said to wash away his sins by baptism, Act 22:16 ; and this apostle elsewhere says, that baptism saves us, 1Pe 3:21 ; which he explains to be, not the putting away of the filth of the flesh, but the answer of a good conscience, & c. The gift of the Holy Ghost:

1. His internal gifts, confirmation and strengthening in the faith.

2. External gifts, as that of speaking with tongues, which they heard. Both, or either of these, according to their conditions or stations, God would bestow upon them.

Haydock: Act 2:38

Be baptized: believing and making profession to believe, and hope for salvation, by the merits of Jesus Christ. Thus you shall receive the gift of the Holy Ghost, the grace of God, and perhaps those other gifts of speaking with tongues, working miracles, &c. (Witham) ---

The gift of the Holy Ghost. That is, justifying grace, which is infused in our hearts by the laver of regeneration. The exterior gifts of the Holy Ghost, the gifts of tongues, of miracles, prophecy, &c. were, in the beginning of the Church, more regularly the consequence of confirmation or imposition of hands. (Calmet)

Gill: Act 2:38

Then Peter said unto them,.... Being the mouth of the apostles, and being ready to give advice, and speak a word of comfort to their distressed minds:

repent: change your minds, entertain other thoughts, and a different opinion of Jesus of Nazareth, than you have done; consider him, and believe in him, as the true Messiah and Saviour of the world; look upon him, not any more as an impostor, and a blasphemer, but as sent of God, and the only Redeemer of Israel; change your voice and way of speaking of him, and your conduct towards his disciples and followers; a change of mind will produce a change of actions in life and conversation: bring forth fruits meet for repentance; and make an open and hearty profession of repentance for this your sin. And this the apostle said, to distinguish between a legal and an evangelical repentance; the former is expressed in their being pricked to the heart, on which they were not to depend; the latter he was desirous they might have, and show forth; which springs from the love of God, is attended with views, or at least hopes of pardoning grace and mercy, and with faith in Christ Jesus: it lies in a true sight and sense of sin, under the illuminations and convictions of the Spirit of God; in a sorrow for it, after a godly sort, and because it is committed against a God of love, grace, and mercy, and it shows itself in loathing sin, and in shame for it, in an ingenuous acknowledgement of it, and in forsaking it: and this is moreover urged, to show the necessity of it, as to salvation, for such that God would not have perish, he will have come to repentance; so to their admission to the ordinance of baptism, to which repentance is a pre-requisite; and to which the apostle next advises:

and be baptized everyone of you; that repents and believes; that is, in water, in which John administered the ordinance of baptism; in which Christ himself was baptized, and in which the apostles of Christ administered it; in this Philip baptized the eunuch; and in this were the persons baptized that were converted in Cornelius's house; and it is distinguished from the baptism of the Spirit, or with fire, the extraordinary gifts of the Spirit mentioned in the last clause of this verse; and which ordinance of water baptism was administered by immersion, as the places, Jordan and Aenon, where John performed it, and the instances of it particularly in Christ, and in the eunuch, and the end of it, which is to represent the death, burial, and resurrection of Christ, as well as the primary signification of the word, show. And this is to be done,

in the name of Jesus Christ; not to the exclusion of the Father, and of the Spirit, in whose name also this ordinance is to be administered, Mat 28:19 but the name of Jesus Christ is particularly mentioned, because of these Jews, who had before rejected and denied him as the Messiah; but now, upon their repentance and faith, they are to be baptized in his name, by his authority, according to his command; professing their faith in him, devoting themselves to him, and calling on his name. The end for which this was to be submitted to, is,

for the remission of sins; not that forgiveness of sin could be procured either by repentance, or by baptism; for this is only obtained by the blood of Christ; but the apostle advises these awakened, sensible, repenting, and believing souls, to submit to baptism, that by it their faith might be led to Christ, who suffered and died for their sins, who left them buried in his grave, and who rose again for their justification from them; all which is, in a most lively manner, represented in the ordinance of baptism by immersion: the encouragement to it follows,

and ye shall receive the gift of the Holy Ghost: not the grace of the Spirit, as a regenerator and sanctifier; for that they had already; and is necessary, as previous to baptism; unless it should mean confirmation of that grace, and stability in it, as it appears from Act 2:42 they afterwards had; but rather the extraordinary gifts of the Spirit, particularly the gift of speaking with tongues, which Christ had received from the Father, and had now shed on his apostles; see Act 19:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 2:38

¹ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

³ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

Geneva Bible: Act 2:38

^{( 8 )} Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

^{( 8 )} Repentance and remission of sins in Christ are two principles of the Gospel and therefore of our salvation: and they are obtained by the promises apprehended by faith, and are ratified by us in baptism; and with our salvation comes the power of the Holy Spirit (Ed.).

Commentary -- Verse Range Notes

TSK Synopsis: Act 2:1-47

1 The apostles, filled with the Holy Ghost, and speaking divers languages, are admired by some, and derided by others;

14 whom Peter disproves;

37 he baptizes a great number that were converted;

41 who afterwards devoutly and charitably converse together; the apostles working many miracles, and God daily increasing his church.

Combined Bible: Act 2:38

This is the first time, under the reign of Jesus Christ, that this most important of all questions was ever propounded; and the first time, of course, that it was every answered. Whatever may have been the true answer under any previous dispensation, or on any previous day in the world's history, the answer given by Peter on this day of Pentecost, in which the reign of Christ on earth began, is the true and infallible answer for all the subjects of his authority in all subsequent time. It deserves our most profound attention; for it announces the conditions of pardon for all men who may be found in the same state of mind with these inquiries. It is expressed as follows: (38) " Then Peter said to them, Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit. "  

That the offer of pardon, made to the world through Jesus Christ, is conditional, is denied only by the fatalist. We will not argue this point, expect as it is involved in the inquiry as to what the conditions of pardon are. When we ascertain the prescribed conditions of pardon, both questions will be settled in settling one.  

Pardon is the chief want of the human soul, in its most favorable earthly circumstances. The rebel against God's government, though he lay down his arms and becomes a loyal subject, can have no hope of happiness without pardon for the past; while the pardoned penitent, humbly struggling in the service of God, knows himself still guilty of shortcomings, by which he must fail of the final reward, unless pardoned again and again. The question as to what are the conditions of pardon, therefore, necessarily divides itself into two; one having reference to the hitherto-unpardoned sinner, the other to the saint who may have fallen into sin. It is the former class who propounded the question to Peter, and it is to them alone that the answer under consideration was given. We will confine ourselves, in our present remarks, to this branch of the subject, and discuss it only in the light of the passage before us.  

If we regard the question of the multitude, What shall we do? as simply a question of duty under their peculiar circumstances, without special reference to final results, we learn from the answer that there were two things for them to do- Repent, and be immersed. If Peter had stopped with these two words, his answer would have been satisfactory, in this view of the subject, and it would have been the conclusion of the world, that the duty of a sinner, "pierced to the heart" by a sense of guilt, is to repent and be immersed.   

But if we regard their question as having definite reference to the salvation of which Peter had already spoken, ( verse 21 Ac 2:21> ,) and their meaning, What shall we do to be saved? then the answer is equally definite: it teaches that what a sinner thus affected is to do to be saved, is to repent and be immersed.   

From these two observations, the reader perceives, that so far as the conditions of salvation from past sins are concerned, the duty of the sinner is most definitely taught by the first two words of the answer, taken in connection with their question, without entering upon the controversy concerning the remainder of the answer. If it had been Peter's design merely to give an answer in concise terms, without explanation, no doubt he would have confined it to these two words, for they contain the only commands which he gives.  

But he saw fit to accompany the two commands with suitable explanations. He qualifies the command to be immersed by the clause, "in the name of Jesus Christ," to show that it is under his authority that they were to be immersed, and not merely under that of the Father, whose authority alone was recognized in John's immersion. That we are right in referring to this limiting clause, "in the name of Jesus Christ," to the command to be immersed, and not to the command repent, is evident from the fact that it would be incongruous to say, " Repent in the name of Jesus Christ."  

Peter further explains the two commands, by stating their specific design; by which term we mean the specific blessing which was to be expected as the consequence of obedience. It is " for the remission of sins. " To convince an unbiased mind that this clause depends upon both the preceding commands, and express their design, it would only be necessary to repeat the words, "Repent and be immersed in the name of Jesus Christ for the remission of sins." But, inasmuch as it has suited the purpose of some controversialists to dispute this proposition, we here give the opinions of two recent representative commentators, who can not be suspected of undue bias in its favor.  

Dr. Alexander (Presbyterian) says, "The whole phrase, to (or toward) remission of sins, describes this as the end to which the multitude had reference, and which, therefore, must be contemplated in the answer." Again: "The beneficial end to which all this led was the remission of sins. "  

Dr. Hackett (Baptist) expresses himself still more satisfactorily: " eis aphesin hamartion, in order to the forgiveness of sins, ( Matt 26:28 Luke 3:3 Mt 26:28> ,) we connect, naturally, with the both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other."  

The connection contended for can not be made more apparent by argument; it needs only that attention be called to it, in order to be perceived by every unbiased mind. It is possible that some doubt might arise in reference to the connection of the clause with the term repent, but one would imagine that its connection with the command be immersed could not be doubted, but for the fact that it has been disputed. Indeed, some controversialists have felt so great necessity for denying the last-named connection, as to assume that the clause, "for the remission of sins" depends largely upon the term repent, and that the connection of thought is this: "Repent for the remission of sins, and be immersed in the name of Jesus Christ." It is a sufficient refutation of this assumption to remark, that, if Peter had intended to say this, he would most certainly have done so; but he has said something entirely different; and this shows that he meant something entirely different. If men are permitted, after this style, to entirely reconstruct the sentences of inspired apostles, then there is no statement in the Word of God which may not be perverted. We dismiss this baseless assumption with the remark, that it has not been dignified by the indorsement of any writer of respectable attainments, known to the author, and it would not be noticed here, but for the frequency of its appearance in the pulpit, in the columns of denominational newspapers, and on the pages of partisan tracts.  

The dependence of the clause, "for the remission of sins," upon both the verbs repent and be immersed, being established, it would seem undeniable that remission of sins is the blessing in order to the enjoyment of which they were commanded to repent and be immersed. This is universally admitted so far as the term repent is concerned, but by many denied in reference to the command be immersed; hence the proposition that immersion is for the remission of sins is rejected by the Protestant sects in general. Assuming that remission of sins precedes immersion, and that, so far as adults are concerned, the only proper subjects for this ordinance are those whose sins are already pardoned, it is urged that for in this clause means " on account of " or " because of. " Hence, Peter is understood to command, "Repent and be immersed on account of remission of sins already enjoyed. " But this interpretation is subject to two insuperable objections. 1st. To command men to repent and be immersed because their sins were already remitted, is to require them not only to be immersed on this account, but to repent because they were already pardoned. There is no possibility of extricating the interpretation from this absurdity. 2d. It contradicts an obvious fact of the case. It makes Peter command the inquirers to be immersed because their sins were already remitted, whereas it is an indisputable fact that their sins were not yet remitted. On the contrary, they were still pierced to the heart with a sense of guilt, and by the question they propounded were seeking how they might obtain the very pardon which this interpretation assumes that they already enjoyed. Certainly no sane man would assume a position involving such absurdity, and so contradictory to an obvious fact, were he not driven to it by the inexorable demands of a theory which could not be otherwise sustained.  

We observe, further, in reference to this interpretation, that even if we admit the propriety of supplanting the preposition for by the phrase on account of, the substitute will not answer the purpose for which it is employed. The meaning of this phrase varies, according as its object is past or future. " On account of " some past event may mean because it has taken place; but on account of an event yet in the future, would, in the same connection, mean in order that it might take place. The same is true of the equivalent phrase, "because of." If, then, the parties addressed by Peter were already pardoned, " on account of the remission of sins" would mean, because their sins had been remitted. But as this is an indisputable fact that the parties addressed were yet unpardoned, what they are commanded to do on account of remission of sins must mean, in order that their sins may be remitted. Such a rendering, therefore, would not even render the obvious meaning of the passage less perspicuous than it already is.  

It will be found that any other substitute for the preposition for, designed to force upon the passage a meaning different from that which it obviously bears, will as signally fail to suit the purpose of its author. If, with Dr. Alexander, we render, Repent and be immersed " to (or toward ) remission of sins," we still have remission both beyond repentance and immersion, and depending upon them as preparatory conditions. Indeed, this rendering would leave it uncertain whether repentance and immersion would bring them to remission of sins, or only toward it, leaving an indefinite space yet to pass before obtaining it.  

If, with others still-for every effort that ingenuity could suggest has been made to find another meaning for this passage-we render it, Repent and be immersed unto or into remission of sins, the attempt is fruitless; for remission of sins is still the blessing unto which or into which repentance and immersion are to lead the inquirers.  

Sometimes the advocates of these various renderings, when disheartened by the failure of their attempts at argument and criticism, resort to raillery, and assert that the whole doctrine of immersion for the remission of sins depends upon the one little word for in the command, "be immersed for the remission of sins." If this were true, it would be no humiliation; for a doctrine based upon a word of God, however small, has an eternal and immutable foundation. But it is not true. On the contrary, you may draw a pencil-mark over the whole clause, "for the remission of sins," erasing it, with all the remainder of Peter's answer, and still the meaning will remain unchanged. The connection would then read thus: "Brethren, what shall we do? Then Peter said to them, Repent, and be immersed every one of you in the name of the Lord Jesus." Remembering now that these parties were pierced to the heart with a sense of guilt, and that their question means, What shall we do to be saved from out sins? the answer must be understood as the answer to that question. But the answer is, Repent and be immersed; therefore, to repent and to be immersed are the two things which they must do in order to be saved from their sins.   

The reader now perceives, that, in this first announcement to sinners of the terms of pardon, so guardedly has Peter expressed himself, and so skillfully has Luke interwoven with his words the historic facts, that whatever rendering men have forced upon the leading term, the meaning of the whole remains unchanged; and even when you strike this term and its dependent words out of the text, that same meaning still stares you in the face. The fact is suggestive of more than human wisdom. It reminds us that Peter spoke, and Luke wrote, as they were moved by the Holy Spirit. That infinite wisdom which was dictating a record for all time to come is displayed here, providing for future controversies which no human being could anticipate. Like the sun in the heavens, which may be temporarily obscured by clouds, but will still break forth again, and shine upon all but those who hide from his beams, the light of truth which God has suspended in this passage may be dimmed for a moment by the mists of partisan criticism, but to those who are willing to see it, it will still send out its beams, and guide the trembling sinner unerringly to pardon and peace.  

If there were any real ground for doubt as to the proper translation and real meaning of the words eis aphesin hamartion, for the remission of sins, when connected with the term immersion, a candid inquirer would resort to its usage when disconnected from this term, and seek thus to determine its exact import. It happens to occur only once in connection suitable to this purpose, but no number of occurrences could more definitely fix its meaning. When instituting the supper, Jesus says, "This is my blood of the new covenant, shed for many for the remission of sins, " eis aphesin hamartion. It is impossible to doubt that the clause here means in order to the remission of sins. In this case it expresses the object for which something is to be done; in the passage we are discussing, it expresses the object for which something is commanded to be done: the grammatical and logical construction is the same in both cases, and, therefore, the meaning is the same. Men are to repent and be immersed in order to the attainment of the same blessing for which the blood of Jesus was shed. The propitiation through his blood was in order to the offer of pardon, while repentance and immersion are enjoined by Peter upon his hearers, in order to the attainment of pardon.  

The careful reader will have observed that in stating the conditions of remission of sins to the multitude, Peter says nothing about the necessity of faith. This omission is not sufficiently accounted for by the fact that faith is implied in the command to repent and be immersed; for the parties now addressed were listening to the terms for the first time, and might fail to perceive this implication. But the fact is, that they did already believe, and it was a result of their faith, that they were pierced to the heart, and made to cry out, What shall we do? This Peter perceived, and therefore it would have been but little less than mockery to command them to believe. It will be observed, throughout the course of apostolic preaching, that they never commanded men to do what they had already done, but took them as they found them, and enjoined upon them only that which they yet lacked of complete obedience. In the case before us, Peter was not laying down a complete formula for the conditions of pardon; but was simply informing the parties before him what they must do in order to the remission of their sins. Being believers already, they must add to their faith repentance and immersion.  

Before dismissing this topic, we must remark that the doctrine of immersion for the remission of sins does not assume that immersion is the only condition of remission, but simply that, it is one among three conditions, and the last of the three. Administered previous to faith and repentance, as in the case of infants, it is not only absolutely worthless, but intensely sinful.  

The exact meaning of the term repent will be considered below, under iii. 19.  

After commanding the inquirers to repent and be immersed for the remission of sins, Peter adds the promise, "and you shall receive the gift of the Holy Spirit." The gift of the Holy Spirit should not be confounded with the Holy Spirit's gifts, nor with the fruits of the Spirit. The fruits of the Holy Spirit are religious traits of character, and they result from the gift of the Holy Spirit. The latter expression means, the Holy Spirit as a gift. It is analogous to the expression, "promise of the Holy Spirit" in verse 33 Ac 2:33> , above, where Peter says, "having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear." The gifts of the Holy Spirit were various miraculous powers, intellectual and physical. These were conferred only upon a few individuals, while the gift of the Spirit is promised to all who repent and are immersed.   

  

  

Maclaren: Act 2:32-47

Peter's First Sermon

This Jesus hath God raised up, whereof we all are witnesses. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear. 34. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit Thou on My right hand, 35. Until I make Thy foes Thy footstool. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 37. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. 42. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43. And fear came upon every soul: and many wonders and signs were done by the apostles. 44. And all that believed were together, and had all things common; 45. And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.'--Acts 2:32-47.

THIS passage may best be dealt with as divided into three parts: the sharp spear-thrust of Peter's closing words (Acts 2:32-36), the wounded and healed hearers (Acts 2:37-41), and the fair morning dawn of the Church (Acts 2:42-47).

I. Peter's Address Begins With Pointing Out The Fulfilment Of Prophecy In The Gift Of The Spirit (Acts 2:14-21).

It then declares the Resurrection of Jesus as foretold by prophecy, and witnessed to by the whole body of believers (Acts 2:22-32), and it ends by bringing together these two facts, the gift of the Spirit and the Resurrection and Ascension, as effect and cause, and as establishing beyond all doubt that Jesus is the Christ of prophecy, and the Lord on whom Joel had declared that whoever called should be saved. We now begin with the last verse of the second part of the address.

Observe the significant alternation of the names of Christ' and Jesus' in Acts 2:31-32. The former verse establishes that prophecy had foretold the Resurrection of the Messiah, whoever he might be; the latter asserts that this Jesus' has fulfilled the prophetic conditions. That is not a thing to be argued about, but to be attested by competent witnesses. It was presented to the multitude on Pentecost, as it is to us, as a plain matter of fact, on which the whole fabric of Christianity is built, and which itself securely rests on the concordant testimony of those who knew Him alive, saw Him dead, and were familiar with Him risen.

There is a noble ring of certitude in Peter's affirmation, and of confidence that the testimony producible was overwhelming. Unless Jesus had risen, there would neither have been a Pentecost nor a Church to receive the gift. The simple fact which Peter alleged in that first sermon, whereof we all are witnesses,' is still too strong for the deniers of the Resurrection, as their many devices to get over it prove.

But, a listener might ask, what has this witness of yours to do with Joel's prophecy, or with this speaking with tongues? The answer follows in the last part of the sermon. The risen Jesus has ascended up; that is inseparable from the fact of resurrection, and is part of our testimony. He is exalted by,' or, perhaps, at, the right hand of God.' And that exaltation is to us the token that there He has received from the Father the Spirit, whom He promised to send when He left us. Therefore it is He--this Jesus '--who has poured forth this,'--this new strange gift, the tokens of which you see flaming on each head, and hear bursting in praise from every tongue.

What triumphant emphasis is in that He'! Peter quotes Joel's word pour forth.' The prophet had said, as the mouthpiece of God, I will pour forth'; Peter unhesitatingly transfers the word to Jesus. We must not assume in him at this stage a fully-developed consciousness of our Lord's divine nature, but neither must we blink the tremendous assumption which he feels warranted in making, that the exaltation of Jesus to the right hand of God meant His exercising the power which belonged to God Himself.

In Acts 2:34, he stays for a moment to establish by prophecy that the Ascension, of which he had for the first time spoken in Acts 2:33, is part of the prophetic characteristics of the Messiah. His demonstration runs parallel with his preceding one as to the Resurrection. He quotes Psalm 110., which he had learned to do from his Master, and just as he had argued about the prediction of Resurrection, that the dead Psalmist's words could not apply to himself, and must therefore apply to the Messiah; so he concludes that it was not' David' who was called by Jehovah to sit as Lord' on His right hand.

If not David, it could only be the Messiah who was thus invested with Lordship, and exalted as participator of the throne of the Most High.

Then comes the final thrust of the spear, for which all the discourse has been preparing. The Apostle rises to the full height of his great commission, and sets the trumpet to his mouth, summoning all the house of Israel,' priests, rulers, and all the people, to acknowledge his Master. He proclaims his supreme dignity and Messiahship. He is the Lord' of whom the Psalmist sang, and the prophet declared that whoever called on His name should be saved; and He is the Christ for whom Israel looked.

Last of all, he sets in sharp contrast what God had done with Jesus, and what Israel had done, and the barb of his arrow lies in the last words, whom ye crucified.' And this bold champion of Jesus, this undaunted arraigner of a nation's crimes, was the man who, a few weeks before, had quailed before a maid-servant's saucy tongue! What made the change? Will anything but the Resurrection and Pentecost account for the psychological transformation effected in him and the other Apostles?

II. No Wonder That They Were Pricked In Their Heart'!

Such a thrust must have gone deep, even where the armour of prejudice was thick. The scene they had witnessed, and the fiery words of explanation, taken together, produced incipient conviction, and the conviction produced alarm. How surely does the first glimpse of Jesus as Christ and Lord set conscience to work! The question, What shall we do? is the beginning of conversion. The acknowledgment of Jesus which does not lead to it is shallow and worthless. The most orthodox accepter, so far as intellect goes, of the gospel, who has not been driven by it to ask his own duty in regard to it, and what he is to do to receive its benefits, and to escape from his sins, has not accepted it at all.

Peter's answer lays down two conditions: repentance and baptism. The former is often taken in too narrow a sense as meaning sorrow for sin, whereas it means a change of disposition or mind, which will be accompanied, no doubt, with godly sorrow,' but is in itself deeper than sorrow, and is the turning away of heart and will from past love and practice of evil. The second, baptism, is in the name of Jesus Christ,' or more accurately, upon the name,'-- that is, on the ground of the revealed character of Jesus. That necessarily implies faith in that Name; for, without such faith, the baptism would not be on the ground of the Name. The two things are regarded as inseparable, being the inside and the outside of the Christian discipleship. Repentance, faith, baptism, these three, are called for by Peter.

But remission of sins' is not attached to the immediately preceding clause, so as that baptism is said to secure remission, but to the whole of what goes before in the sentence. Obedience to the requirements would bring the same gift to the obedient as the disciples had received; for it would make them disciples also. But, while repentance and baptism which presupposed faith were the normal, precedent conditions of the Spirit's bestowal, the case of Cornelius, where the Spirit was given before baptism, forbids the attempt to link the rite and the divine gift more closely together.

The Apostle was eager to share the gift. The more we have of the Spirit, the more shall we desire that others may have Him, and the more sure shall we be that He is meant for all. So Peter went on to base his assurance, that his hearers might all possess the Spirit, on the universal destination of the promise. Joel had said, on all flesh'; Peter declares that word to point downwards through all generations, and outwards to all nations. How swiftly had he grown in grasp of the sweep of Christ's work! How far beneath that moment of illumination some of his subsequent actions fell!

We have only a summary of his exhortations, the gist of which was earnest warning to separate from the fate of the nation by separating in will and mind from its sins. Swift conviction followed the Spirit-given words, as it ever will do when the speaker is filled with the Holy Spirit, and has therefore a tongue of fire. Three thousand new disciples were made that day, and though there must have been many superficial adherents, and none with much knowledge, it is perhaps not fanciful to see in Luke's speaking of them as souls' a hint that, in general, the acceptance of Jesus as Messiah was deep and real. Not only were throe thousand names' added to the hundred and twenty, but three thousand souls.

III. The Fair Picture Of The Morning Brightness, So Soon Overclouded, So Long Lost, Follows.

First, the narrative tells how the raw converts were incorporated in the community, and assimilated to its character. They, too, continued steadfastly' (Acts 1:14). Note the four points enumerated: teaching,' which would be principally instruction in the life of Jesus and His Messianic dignity, as proved by prophecy; fellowship,' which implies community of disposition and oneness of heart manifested in outward association; breaking of bread,'--that is, the observance of the Lord's Supper; and the prayers,' which were the very life-breath of the infant Church (Acts 1:14).

Thus oneness in faith and in love, participation in the memorial feast and in devotional acts bound the new converts to the original believers, and trained them towards maturity. These are still the methods by which a sudden influx of converts is best dealt with, and babes in Christ nurtured to full growth. Alas! that so often churches do not know what to do with novices when they come in numbers.

A wider view of the state of the community as a whole closes the chapter. It is the first of several landing-places, as it were, on which Luke pauses to sum up an epoch. A reverent awe laid hold of the popular mind, which was increased by the miraculous powers of the Apostles. The Church will produce that impression on the world in proportion as it is manifestly filled with the Spirit. Do we? The so-called community of goods was not imposed by commandment, as is plain from Peter's recognition of Ananias' right to do as he chose with his property. The facts that Mark's mother, Mary, had a house of her own, and that Barnabas, her relative, is specially signalised as having sold his property, prove that it was not universal. It was an irrepressible outcrop of the brotherly feeling that filled all hearts. Christ has not come to lay down laws, but to give impulses. Compelled communism is not the repetition of that oneness of sympathy which effloresced in the bright flower of this common possession of individual goods. But neither is the closed purse, closed because the heart is shut, which puts to shame so much profession of brotherhood, justified because the liberality of the primitive disciples was not by constraint nor of obligation, but willing and spontaneous.

Acts 2:46-47 add an outline of the beautiful daily life of the community, which was, like their liberality, the outcome of the feeling of brotherhood, intensified by the sense of the gulf between them and the crooked generation from which they had separated themselves. Luke shows it on two sides. Though they had separated from the nation, they clung to the Temple services, as they continued to do till the end. They had not come to clear consciousness of all that was involved in their discipleship. It was not God's will that the new spirit should violently break with the old letter. Convulsions are not His way, except as second-best. The disciples had to stay within the fold of Israel, if they were to influence Israel. The time of outward parting between the Temple and the Church was far ahead yet.

But the truest life of the infant Church was not nourished in the Temple, but in the privacy of their homes. They were one family, and lived as such. Their breaking bread at home' includes both their ordinary meals and the Lord's Supper; for in these first days every meal, at least the evening meal of every day, was hallowed by having the Supper as a part of it. Each meal was thus a religious act, a token of brotherhood, and accompanied with praise. Surely then men did eat angels' food,' and on platter and cup was written Holiness to the Lord.' The ideal of human fellowship was realised, though but for a moment, and on a small scale. It was inevitable that divergences should arise, but it was not inevitable that the Church should depart so far from the brief brightness of its dawn. Still the sweet concordant brotherhood of these morning hours witnesses what Christian love can do, and prophesies what shall yet be and shall not pass.

No wonder that such a Church won favour with all the people! We hear nothing of its evangelising activity, but its life was such that, without recorded speech, multitudes were drawn into so sweet a fellowship. If we were like the Pentecostal Christians, we should attract wearied souls out of the world's Babel into the calm home where love and brotherhood reigned, and God would add' to us day by day those that were being saved.'

MHCC: Act 2:37-41

From the first delivery of that Divine message, it appeared that there was Divine power going with it; and thousands were brought to the obedience of faith. But neither Peter's words, nor the miracle they witnessed, could have produced such effects, had not the Holy Spirit been given. Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but feel an inward uneasiness. The apostle exhorted them to repent of their sins, and openly to avow their belief in Jesus as the Messiah, by being baptized in his name. Thus professing their faith in Him, they would receive remission of their sins, and partake of the gifts and graces of the Holy Spirit. To separate from wicked people, is the only way to save ourselves from them. Those who repent of their sins, and give up themselves to Jesus Christ, must prove their sincerity by breaking off from the wicked. We must save ourselves from them; which denotes avoiding them with dread and holy fear. By God's grace three thousand persons accepted the gospel invitation. There can be no doubt that the gift of the Holy Ghost, which they all received, and from which no true believer has ever been shut out, was that Spirit of adoption, that converting, guiding, sanctifying grace, which is bestowed upon all the members of the family of our heavenly Father. Repentance and remission of sins are still preached to the chief of sinners, in the Redeemer's name; still the Holy Spirit seals the blessing on the believer's heart; still the encouraging promises are to us and our children; and still the blessings are offered to all that are afar off.

Matthew Henry: Act 2:37-41

We have seen the wonderful effect of the pouring out of the Spirit, in its influence upon the preachers of the gospel. Peter, in all his life, never spoke at the rate that he had done now, with such fulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit in its influence upon the hearers of the gospel. From the first delivery of that divine message, it appeared that there was a divine power going along with it, and it was mighty, through God, to do wonders: thousands were immediately brought by it to the obedience of faith; it was the rod of God's strength sent out of Zion, Psa 110:2, Psa 110:3. We have here the first-fruits of that vast harvest of souls which by it were gathered in to Jesus Christ. Come and see, in these verses, the exalted Redeemer riding forth, in these chariots of salvation, conquering and to conquer, Rev 6:2.

In these verses we find the word of God the means of beginning and carrying on a good work of grace in the hearts of many, the Spirit of the Lord working by it. Let us see the method of it.

I. They were startled, and convinced, and put upon a serious enquiry, Act 2:37. When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses (this was one good point gained, that they were become attentive to the word), they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preachers with this question, What shall we do? It was very strange that such impressions should be made upon such hard hearts all of a sudden. They were Jews, bred up in the opinion of the sufficiency of their religion to save them, had lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver. Peter had charged them with having a hand, a wicked hand, in his death, which was likely to have exasperated them against him; yet, when they heard this plain scriptural sermon, they were much affected with it.

1. It put them in pain: They were pricked in their hearts. We read of those that were cut to the heart with indignation at the preacher (Act 7:54), but these were pricked to the heart with indignation at themselves for having been accessory to the death of Christ. Peter, charging it upon them, awakened their consciences, touched them to the quick, and the reflection they now made upon it was as a sword in their bones, it pierced them as they had pierced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but experience an inward uneasiness; this is having the heart rent (Joe 2:13), a broken and contrite heart, Psa 51:17. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom 7:9. "All my good opinion of myself and confidence in myself failed me."

2. It put them upon enquiry. Our of the abundance of the heart, thus pricked, the mouth spoke. Observe,

(1.) To whom they thus addressed themselves: To Peter and to the rest of the apostles, some to one and some to another; to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the scribes and Pharisees, to justify them against the apostles' charge, but apply to them, as owning the charge, and referring the case to them. They call them men and brethren, as Peter had called them (Act 2:29): it is a style of friendship and love, rather than a title of honour: "You are men, look upon us with humanity; you are brethren, look upon us with brotherly love."Note, Ministers are spiritual physicians; they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own.

(2.) What the address is: What shall we do? [1.] They speak as men at a stand, that did not know what to do; in a perfect surprise: " Is that Jesus whom we have crucified both Lord and Christ? Then what will become of us who crucified him? We are all undone!"Note, No way of being happy but by seeing ourselves miserable. When we find ourselves in danger of being lost for ever, there is hope of our being made for ever, and not till then. [2.] They speak as men at a point, that were resolved to do any thing they should be directed to immediately; they are not for taking time to consider, nor for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sin would gladly know the way to peace and pardon, Act 9:6; Act 16:30.

II. Peter and the other apostles direct them in short what they must do, and what in so doing they might expect, Act 2:38, Act 2:39. Sinners convinced must be encouraged; and that which is broken must be bound up (Eze 34:16); they must be told that though their case is sad it is not desperate, there is hope for them.

1. He here shows them the course they must take. (1.) Repent; this is a plank after shipwreck. "Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death awaken you to a penitent reflection upon all your other sins (as the demand of some one great debt brings to light all the debts of a poor bankrupt) and to bitter remorse and sorrow for them"This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out is it still insisted on: " Repent, repent; change your mind, change your way; admit an after-thought."(2.) Be baptized every one of you in the name of Jesus Christ; that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your infidelity."They must be baptized in the name of Jesus Christ. They did believe in the Father and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the fathers. "Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, to make atonement for you,"which seems peculiarly intended here; for they must be baptized in his name for the remission of sins upon the score of his righteousness. (3.) This is pressed upon each particular person: Every one of you. "Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those who think they have been the greatest saints have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea (1Co 10:1, 1Co 10:2), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair."See Col 1:28.

2. He gives them encouragement to take this course: - (1.) "It shall be for the remission of sins. Repent of your sin, and it shall not be your ruin; be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup in the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed."(2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of promise. "Note, All that receive the remission of sins receive the gift of the Holy Ghost. All that are justified are sanctified. (3.) "Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children, "Act 2:39. It was very express (Isa 44:3): I will pour my Spirit upon thy seed. And (Isa 59:21), My Spirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed (Gen 17:7); and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, "What must be done with my children? Must they be thrown out, or taken in with me?""Taken in"(says Peter) "by all means; for the promise, that great promise of God's being to you a God, is as much to you and to your children now as ever it was."(4.) "Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off; "we may add, and their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal 3:14. The promise had long pertained to the Israelites (Rom 9:4); but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this general the following limitation must refer, even as many of them, as many particular persons in each nation, as the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but those whom he calls.

III. These directions are followed with a needful caution (Act 2:40): With many other words, to the same purport, did he testify gospel truths, and exhort to gospel duties; now that the word began to work he followed it; he had said much in a little (Act 2:38, Act 2:39), and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said (and it should seem inculcated it), Save yourselves from this untoward generation. Be you free from them. The unbelieving Jews were an untoward generation, perverse and obstinate; they walked contrary to God and man (1Th 2:15), wedded to sin and marked for ruin. Now as to them, 1. "Give diligence to save yourselves from their ruin, that you may not be involved in that, and may escape all those things "(as the Christians did): " Repent, and be baptized; and then you shall not be sharers in destruction with those with whom you have been sharers in sin." O gather not my soul with sinners. 2. "In order to this continue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish yourselves, from this untoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues."Note, To separate ourselves from wicked people is the only way to save ourselves from them; though we hereby expose ourselves to their rage and enmity, we really save ourselves from them; for, if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart from me, ye evil doers, is the language of one that determines to keep the commandments of his God, Psa 119:115. We must save ourselves from them, which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or from a house infected with the plague.

IV. Here is the happy success and issue of this, Act 2:41. The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for it is this that is the power of God unto salvation. 1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it. 2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen. 3. They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the name of the Lord Jesus "(because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism. 4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest was to be gathered in. The conversion of these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls (which word is generally used for persons when women and children are included with men, as Gen 14:21, margin, Give me the souls; Gen 46:27, seventy souls ), which intimates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.

Barclay: Act 2:37-41

(i) This passage shows with crystal clarity the effect of the Cross. When men realised just what they had done in crucifying Jesus their hearts were broken. "I," said Jesus, "when I am lifted up from the earth will draw all men to myself" (Joh 12:32). Every man has had a hand in that crime. Once a missionary told the story of Jesus in an Indian village. Afterwards he showed the life of Christ in lantern slides thrown against the white-washed wall of a house. When the Cross appeared on the wall, one man rose from the audience and ran forward. "Come down from that Cross, Son of God," he cried. "I, not you, should be hanging there." The Cross, when we understand what happened there, must pierce the heart.

(ii) That experience demands a reaction from men. "Repent," said Peter, "first and foremost." What does repentance mean? The word originally meant an afterthought. Often a second thought shows that the first thought was wrong; and so the word came to mean a Change of mind. But, if a man is honest, a change of mind demands a change of action. Repentance must involve both change of mind and change of action. A man may change his mind and come to see that his actions were wrong but be so much in love with his old ways that he will not change them. A man may change his ways but his mind remains the same, changing only because of fear or prudence. True repentance involves a change of mind and a change of action.

(iii) When repentance comes something happens to the past. There is God's forgiveness for what lies behind. Let us be quite clear that the consequences of sins are not wiped out. Not even God can do that. When we sin we may well do something to ourselves and to others which cannot be undone. Let us look at it this way. When we were young and had done something bad there was an invisible barrier between us and our mother. But when we went and said we were sorry, the old relationship was restored and we were right with her again. Forgiveness does not abolish the consequences of what we have done but it puts us right with God.

(iv) When repentance comes something happens for the future. We receive the gift of the Holy Spirit and in that power we can win battles we never thought to win and resist things which by ourselves we would have been powerless to resist.

Constable: Act 2:1-41

5. The birth of the church 2:1-41

The Holy Spirit's descent on the day of Pentecost inaugurated a new dispensation in God's administration of the human race.⁷⁸ Luke featured the record of the events of this day to explain the changes in God's dealings with humankind that followed in the early church and to the present day. This was the birthday of the church.⁷⁹

"The plot of a work can often be illuminated by considering the major conflict or conflicts within it. Although Jesus' witnesses face other conflicts, the central conflict of the plot, repeatedly emphasized and still present in the last major scene of Acts, is a conflict within Judaism provoked by Jewish Christian preachers (including Paul). Acts 2:1-8:3 traces the development of this conflict in Jerusalem."⁸⁰

Constable: Act 2:14-41

Peter's Pentecost sermon 2:14-41

"The miraculous is not self-authenticating, nor does it inevitably and uniformly convince. There must also be the preparation of the heart and the proclamation of the message if miracles are to accomplish their full purpose. This was true even for the miracle of the Spirit's coming at Pentecost. . . . All this prepares the reader for Peter's sermon, which is the initial proclamation of the gospel message to a prepared people."¹¹⁸

Barclay pointed out four different kinds of preaching that the early Christians practiced,¹¹⁹ and I would add two more. The first is kerugma, which means proclamation of the clear facts of the Christian message. The second is didache or teaching. This was explanation and interpretation of the facts--the "so what?" Third, there was paraklesis, exhortation to apply the message. Fourth, there was homilia, the treatment of a subject or area of life in view of the Christian message. Fifth, there was prophesia, the sharing of a word from God be it new revelation or old. Sixth, there was apologia, a defense of the Christian message in the face of hostile adversaries. Often the speaker combined two or more of these kinds of address into one message as Peter did in the sermon that follows. Here we find defense (vv. 14-21), proclamation (vv. 22-36), and exhortation (vv. 37-41).

Constable: Act 2:37-41

Peter's exhortation 2:37-41

2:37 The Holy Spirit used Peter's sermon to bring conviction, as Jesus had predicted (John 16:8-11). He convicted Peter's hearers of the truth of what he said and of their guilt in rejecting Jesus. Their question arose from this two-fold response.

Notice the full meaning of their question. These were Jews who had been waiting expectantly for the Messiah to appear. Peter had just explained convincingly that He had come, but the Jewish nation had rejected God's anointed King. Jesus had gone back to heaven. What would happen to the nation over which He was to rule? What were the Jews to do? Their question did not just reflect their personal dilemma but the fate of their nation. What should they do in view of this terrible situation nationally as well as personally?

2:38 Peter told them what to do. They needed to repent. Repentance involves a change of mind and heart first and secondarily a change of conduct. The Greek word translated repentance (metanoia) literally means a change of outlook (from meta and noeo meaning to reconsider). The Jews had formerly regarded Jesus as less than Messiah and had rejected him. Now they needed to accept Him and embrace Him. John the Baptist and Jesus had previously called for repentance in their audiences (Matt. 3:2; 4:17; et al.), and the apostles continued this emphasis (Acts 3:19; 5:31; 8:22; 11:18; 13:24; 17:30; 19:4; 20:21; 26:20).

"The context of repentance which brings eternal life, and that which Peter preached on the day of Pentecost, is a change of mind about Jesus Christ. Whereas the people who heard him on that day formerly thought of Him as mere man, they were asked to accept Him as Lord (Deity) and Christ (promised Messiah). To do this would bring salvation."¹⁶⁰

When people speak of repentance they may mean one of two different things. We use this English word in the sense of a conduct change (turning away from sinful practices). We also use it in the sense of a conceptual change (turning away from false ideas previously held). This has led to some confusion concerning what a person must do to obtain salvation.

"The Greek verb [metanoeo, translated "to repent"] means to change one's mind,' but in its Lucan usage it comes very close to the Hebrew verb for repent which literally means to turn or turn around' (sub). . . . A change of perspective, involving the total person's point of view, is called for by this term. In fact, John called for the Israelites to bring forth fruit worthy of repentance ([Luke] 3:8). This passage is significant for it separates repentance from what it produces, and also expresses a link between repentance and fruit. One leads to the other.

"In summary, Luke saw repentance as a change of perspective that transforms a person's thinking and approach to life."¹⁶¹

If a person just thinks of repentance as turning from sinful practices, repentance becomes a good work that a person does. This kind of repentance is not necessary for salvation for two reasons. First, this is not how the gospel preachers in the New Testament used the word, as one can see from the meaning of the Greek word metanoia (defined above). Second, other Scriptures make it clear that good works, including turning from sin, have no part in justification (e.g., Eph. 2:8-9). God does not save us because of what we do for Him but because of what He has done for us in Christ.¹⁶²

Repentance by definition is not an act separate from trusting Christ. It is part of the process of believing.¹⁶³ When a person trusts Christ, he or she abandons his or her false notions about the Savior and embraces the truth. The truth is that Jesus Christ is God's provision for our eternal salvation. When we rest our confidence in Him and the sufficiency of His cross work for us, God gives us eternal life. This is not just giving mental ascent to facts that are true. Saving faith does that but also places confidence in Christ rather than in self for salvation.¹⁶⁴

". . . it needs ever to be insisted on that the faith that justifies is not a mere intellectual process--not simply crediting certain historical facts or doctrinal statements; but it is a faith that springs from a divinely wrought conviction of sin which produces a repentance that is sincere and genuine."¹⁶⁵

Peter called for individual repentance ("each of you," Gr. second person plural). The Jews thought corporately about their responsibilities as God's chosen people, but Peter confronted them with their individual responsibility to believe in Jesus.

The New Testament uses the word baptism in two ways: Spirit baptism and water baptism. This raises the question of which type Peter was calling for here. In verse 38 "baptism" is probably water baptism, as most commentators point out. A few of them believe that Peter was referring to Spirit baptism in the sense of becoming identified with Christ.

"The baptism of the Spirit which it was our Lord's prerogative to bestow was, strictly speaking, something that took place once for all on the day of Pentecost when He poured forth the promise of the Father' on His disciples and thus constituted them the new people of God; baptism in water continued to be the external sign by which individuals who believed the gospel message, repented of their sins, and acknowledged Jesus as Lord, were publicly incorporated into the Spirit-baptized fellowship of the new people of God."¹⁶⁶

This verse is a major proof text for those who believe that water baptism is essential for salvation.¹⁶⁷ Many people refer to this viewpoint as sacramental theology as contrasted with evangelical theology. It encounters its greatest problem with passages that make the forgiveness of sin, and salvation in general, dependent on nothing but trust in Christ (e.g., Acts 15:31; 10:43; 13:38; 26:18; Luke 24:47; John 3:16, 36; Rom. 4:1-17; 11:6; Gal. 3:8-9; Eph. 2:8-9).¹⁶⁸ Peter later promised forgiveness of sins on the basis of faith alone (5:31; 10:43; 13:38; 26:18).

". . . Christian [water] baptism was an expression of faith and commitment to Jesus as Lord."¹⁶⁹

What is the relationship of repentance, water baptism, forgiveness, and the gift of the Spirit that this verse brings together? At least three explanations are possible if we rule out the idea that baptism results in the forgiveness of sins.¹⁷⁰

1. One acceptable option is to take the Greek preposition translated "for" (eis) as "because of" or "on the basis of." This is not the usual meaning of the word. The usual meaning is "for" designating aim or purpose. However it clearly means "because of" in some passages (e.g., Matt. 3:11; 12:14; Mark 1:4). This explanation links forgiveness with baptizing. We could paraphrase this view as follows. "Repent and you will receive the gift of the Spirit. Be baptized because your sins are forgiven."¹⁷¹

2. Other interpreters emphasize the correspondence between the number (singular and plural) of the verbs and pronouns in the two parts of the sentence. "Repent" is plural as is "your," and "be baptized" and "you" (in "each of you") are singular.

Repent (second person plural)

be baptized (third person singular)

each (third person singular) of you

for the forgiveness of your (second person plural) sins

According to this view Peter was saying, "You [all] repent for [the purpose of] the forgiveness of your sins, and you [all] will receive the Spirit." Then he added parenthetically, "And each of you [singular] be baptized [as a testimony to your faith]." This explanation links forgiveness with repentance.¹⁷²

"Repentance demands the witness of baptism; forgiveness is followed by the gift of the Holy Spirit [i.e., Spirit baptism]."¹⁷³

3. A third, less popular, view is that God withheld Spirit baptism from Palestinian converts to Christianity when the church was in its infancy. He did so until they had entered into communion with God by obeying His command to undergo baptism in water (Acts 2:38; 22:16). Their Christian experience unfolded in this sequence of events: regeneration, water baptism, forgiveness of sins, fellowship with God, Spirit baptism. These Palestinian converts were individuals who had exposure to but had rejected the ministries of both John the Baptist and Jesus. One advocate of this view felt that it accounts best for the instances of Spirit baptism in Acts 2:38; 8:12-17; 19:1-7; and 22:16. He took these occurrences as non-normative Christian experience unique in the early years of Christianity. Acts 10:43-48 reflects normative Christian experience where regeneration, forgiveness, and Spirit baptism take place simultaneously with water baptism following. By the time Paul wrote Romans this later sequence had become normative (Rom. 8:9; cf. 1 Cor. 12:13).¹⁷⁴

Baptism in water was common in both Judaism and early Christianity. Converts to Judaism commonly baptized themselves in water publicly as a testimony to their conversion. The apostles evidently took for granted that the person who trusted in Christ would then submit to baptism in water.

". . . the idea of an unbaptized Christian is simply not entertained in [the] NT."¹⁷⁵

"Since baptism signifies association with the message, group, or person involved in authorizing it [cf. 1 Cor. 10:1-2], baptism in the name of Jesus Christ meant for these people a severing of their ties with Judaism and an association with the messages of Jesus and His people. Baptism was the line of demarcation. Even today for a Jew it is not his profession of Christianity nor his attendance at Christian services nor his acceptance of the New Testament, but his submission to water baptism that definitely and finally excludes him from the Jewish community and marks him off as a Christian."¹⁷⁶

The gift of the Holy Spirit was baptism with the Spirit. The Spirit is the gift. Peter connected reception of the Spirit with repentance. The Holy Spirit baptized those who repented immediately (11:15). Their Spirit baptism was not a later "second blessing."

Notice that Peter said nothing in this verse about acknowledging Jesus as Lord in the sense of surrendering completely to His lordship to receive eternal life. Those who contend that submission to the lordship of Christ is essential for salvation must admit that Peter did not make that a requirement here. This would have been the perfect opportunity for him to do so. Peter did not mention submission to the lordship of Christ because he did not believe it was essential for salvation. Admittedly he referred to Jesus as Lord in verse 36, but as I have explained, the context argues for "Lord" meaning God rather than master there.¹⁷⁷

2:39 The "promise" is the gift of the Holy Spirit (1:5, 8; 2:33). Those "far off" probably include the Diaspora Jews and the Gentiles. Peter had already expressed his belief that Gentiles could be saved (v. 21; cf. Joel 2:32), a fact taught repeatedly in both the Old and the New Testament. Peter's later problem involving the salvation of Cornelius was not due to a conviction that Gentiles were unsaveable. It was a question of the manner by which they became Christians (i.e., not through Judaism, but directly without becoming Jews first). Note, too, Peter's firm belief in God's sovereignty (cf. v. 23). God takes the initiative in calling the elect to salvation, and then they repent (v. 38; cf. John 6:37; Rom. 8:28-30).

2:40 The Greek word translated "generation" (genea) sometimes has a wider scope than simply all the people living within the same generational period. It has a metaphorical meaning here as elsewhere (e.g., Matt. 17:17; Mark 9:19; 13:30; Luke 9:41; 16:8). It means "a race of men very like each other in endowments, pursuits, character; and especially in a bad sense a perverse race."¹⁷⁸ Here the reference seems to be to unbelieving Jews of all time but particularly those living during Peter's lifetime. "Generation" in this larger sense is virtually the same as "race."

Jesus had announced that the actual generation of Jews who had rejected Him would experience God's judgment on themselves and their nation (Matt. 21:41-44; 22:7; 23:34-24:2). In view of that prediction it seems that Peter may have had that impending judgment in mind when he issued this call to his hearers. Jesus' promised judgment fell in 70 A.D. when Titus invaded Jerusalem, destroyed the temple, and scattered the Jews.

"This exhortation shows that Peter viewed that generation under the physical, temporal judgment about which Christ had spoken so forcefully and clearly. What Jesus had warned them about earlier (Matt. 12:31-32) had come on them and was inescapable. . . .

"While judgment on the nation was inescapable, individuals could be delivered from it. Peter's answer was, Be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven,' that is, they were no longer to participate in the repeated sin of the nation in rejecting Christ. The confession of their faith in Christ and of their identification with him by baptism would demonstrate their separation from the nation. They would be put out of the synagogue and lose all identity in the nation. Thus, by this separation they would individually not undergo the judgment on that generation since they ceased to be a part of it. Baptism did not save them. Only their faith in the One in whose name they were being baptized could do that. But baptism did terminate their identity with the nation so that they could escape its judgment."¹⁷⁹

2:41 Peter had called on his audience to repent and to be baptized (v. 38). Luke recorded the response of the believers. This reference, too, is probably to water baptism.

More people may have become Christians on this one day than did so during the whole earthly ministry of our Lord Jesus Christ (cf. John 14:12). Luke evidently meant that 3,000 were added to the 120 mentioned in 1:15 since he was describing the visible relationships of the believers.¹⁸⁰

Some interpreters believe that this verse does not describe what took place immediately following the conclusion of Peter's sermon, however. Luke may have been summing up the results of Peter's preaching as a new point of departure in his narrative. He often used the Greek word translated "then" (men) in Acts to do this. Furthermore "day" (hemera) can refer to a longer time as well as to one 24-hour period. Here it could refer to the first period in the church's life.¹⁸¹

The period between the death of Christ and the destruction of Jerusalem in 70 A.D. was a transitional period. The tearing of the temple veil when Jesus died (Matt. 27:51) symbolized the termination of the old Mosaic order and the beginning of a new order. The new order began when Jesus Christ died. However it took nearly four decades for God's people to make the transition in their thinking and practice. The Book of Acts documents many of those transitions.

"The transition was extensive. Ethnically, there was a transition from dealing primarily with Jews to dealing with both Jew and Gentile without distinction. There was also a transition in the people with whom God was dealing, from Israel to the church. Likewise, there was a transition in the principle on which God was dealing with men, from Law to grace. There was a transition from the offer to Israel of an earthly Davidic kingdom to the offer to all men of salvation based on the death and resurrection of Jesus Christ. There was a transition from the prospect of Messiah's coming to the historical fact that the promised One had come. There was a transition from the promise that the Spirit would be given to the historical fact that the Spirit had come.

"Again, all these transitions were made positionally in the brief period of time from the death of Christ to the Day of Pentecost. Yet experientially these truths were understood and entered into only over a span of some four decades. The Book of Acts records the positional transition as well as the experiential transition in the development of the theocratic kingdom program."¹⁸²

". . . the Book of the Acts is particularly valuable as giving to us the earliest models of several ordinances and institutions which have since become part of the life of the Christian Church. These first occasions should be studied as types and models of what all subsequent occasions should be.

"The first descent of the Spirit (chap. 2); the first Christian preaching (chap. 2); the first Christian Church (chap. 2); the first opposition to Christianity (chap. 4); the first persecution (chap. 4); the first prayer meeting (chap. 4); the first sin in the Church (chap. 5); the first Church problem (chap. 6); the first martyr (chap. 7); the first Church extension (chap. 8); the first personal dealing (chap. 8); the first Gentile Church (chap. 11); the first Church Council (chap. 11).

"The first missionary (chap. 13); the first missionary methods (chaps. 13, 14); the first Church contention (chap. 15); the first Church in Europe (chap. 16); the first address to Christian ministers (chap. 20)."¹⁸³

". . . what Acts aims to do is to give us a series of typical exploits and adventures of the great heroic figures of the early Church."¹⁸⁴

College: Act 2:1-47

ACTS 2

F. THE DAY OF PENTECOST (2:1-47)

1. The Apostles Baptized with the Holy Spirit (2:1-4)

¹ When the day of Pentecost came, they were all together in one place. ² Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. ³ They saw what seemed to be tongues of fire that separated and came to rest on each of them. ⁴ All of them were filled with the Holy Spirit and began to speak in other tongues ^a as the Spirit enabled them.

^a 4 Or languages ; also in verse 11

Just as Jesus had promised, the Holy Spirit was about to come on the apostles in a dramatic way. The day on which this occurred was the Day of Pentecost. In the Jewish calendar, Pentecost was the second of the three major feasts. It fell fifty days after the Sabbath of Passover week (Lev 23:15-16). In the Old Testament it was also known as the Feast of Weeks (Deut 16:10), the Feast of Harvest (Exod 23:16), and the Day of Firstfruits (Num 28:26).

More important than the day in the Jewish calendar was what Pentecost came to represent. With the giving of the Spirit, this day became the birthday of the church. As James D.G. Dunn observes, Pentecost was the dividing line between the Old Covenant and the New. The ascension recorded in Acts 1 serves to prepare for the epochal event of Pentecost in Acts 2. Pentecost, says Dunn, " inaugurates the age of the Church."

The place in which they were gathered may have been the upper room referred to in 1:13. The group that was gathered is spoken of as " they." It is not easy to decide whether this pronoun describes only the apostles or also the 120 believers. Grammatically speaking, the nearest antecedent is " the apostles" in 1:26. This reference also seems likely in light of the promise Jesus made to the apostles that they would receive the baptism of the Holy Spirit to become his witnesses (see Acts 1:5,8). Some scholars, however, point to the prophecy of Joel (see Acts 2:18) as an indication that women were included in the group which gathered at this time. They also find in the gathering of the great crowd an indication that the Spirit fell on more than just the twelve apostles.

What was experienced is recorded in some detail. The Holy Spirit was poured out from heaven (v. 17). He arrived in a mannerthat was both seen and heard. A sound suddenly filled the room, which reminded them of a powerful, roaring wind from heaven. Flames (" tongues;" glw'ssai, gl―ossai ) of fire appeared which seemed to shoot out and hover above the head of each one there.

The significance of these elements is first in the fact that they are miraculous displays of divine power. More particularly, the experience was a reminder of the numerous times that the Spirit was compared to the wind. Ezekiel spoke of how the wind blew and God breathed life into the dry bones (see Ezek 337:9-14). Jesus told Nicodemus that the Spirit, like the wind, produces results which are obvious though no one sees him (see John 3:8). Fire was the element present when Moses saw the burning bush and heard the voice of God (see Exod 3:2-5). John the Baptist had predicted that Jesus would soon baptize with the Holy Spirit and fire (see Luke 3:16).

Along with these signs of the Spirit's coming there also came the ability to speak with " other tongues." The term for " tongues" ( gl―ossai ) is often used to speak of languages used throughout the world, and here the context dictates that this meaning is intended. The crowd was amazed that these Galileans could speak words in so many languages spoken outside of Galilee (see v. 7). Here were twelve men who by a miracle of God were speaking in languages they should not have known.

The explanation of this miracle is included in the narrative. " All of them were filled with the Holy Spirit" in such a way that the Spirit " enabled them" to speak the languages of the audience which had gathered. Little detail is supplied here regarding the mechanics of this miracle of speech. The term " enabled" (ajpofqevggomai, apophthengomai ) does not appear to include the idea of ecstatic speech, though it does carry the idea of speaking in an inspired way. The filling of the Spirit is mentioned in Acts 9:17 in the case of Saul of Tarsus. For the apostles it corresponds to the promise of the baptism of the Spirit. The language of Acts 11:16-17 suggests that the experience of the apostles and that of Cornelius established an expectation that the Spirit, in some form, would be given to all believers. Acts 2:39 reinforces this wide availability of God's Spirit.

The mention of speaking in these languages invites comparisons with Paul's words in 1 Corinthians 12-14. Many commentators argue that what is there referred to as " spiritual gifts" is not the same phenomenon described in Acts. The basis for the distinction is that Paul's language characterizes " speaking in tongues" as a " praise language" addressed only to God and unintelligible to everyone else. By contrast, Acts 2 portrays speaking in tongues as languages understood by those who were visiting in Jerusalem. Both passages, however, use the term gl―ossa in reference to the gift. In 2:11 the content of their speaking in tongues is " declaring the wonders of God," a phrase that bears similarities with Paul's description in 1 Corinthians 14:13-17.

2. The Amazement of the Crowd (2:5-13)

⁵ Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. ⁶ When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language. ⁷ Utterly amazed, they asked: " Are not all these men who are speaking Galileans? ⁸ Then how is it that each of us hears them in his own native language? ⁹ Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, ¹⁰ Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome ¹¹ (both Jews and converts to Judaism); Cretans and Arabs-we hear them declaring the wonders of God in our own tongues!" ¹² Amazed and perplexed, they asked one another, " What does this mean?" ¹³ Some, however, made fun of them and said, " They have had too much wine. ^a"

^a 13 Or sweet wine

The commotion caused by the Spirit's descent could not be hidden. Whether it was the " sound" of the roaring wind or the noisy speaking from the apostles, a crowd began to gather, probably from the temple area. This location would be the only place where 3000 people could assemble (see 2:41).

Bewilderment was the most appropriate description for the spectators who arrived. Luke spares few adjectives in reporting the astonishment of the crowd. They were bewildered (v. 6), " utterly amazed" (v. 7), " amazed and perplexed" (v. 12). They wondered aloud how these Galileans could be speaking in dialects so foreign to Palestine.

To emphasize the far-reaching nature of these languages, Luke now includes a list of nations represented in the gathering. He reports that in Jerusalem resided devout Jews " from every nation under heaven." Whether these residents were pilgrims to Jerusalem because of the Feast of Pentecost or permanent residents from the communities of Diaspora Jews is not clear. Whichever the case, these Jews were startled to hear the apostles speaking in languages other than Aramaic, Hebrew, or Greek.

The list of nations here is a rough sweep that begins in the eastern part of the Roman world and works its way west. The list begins in present-day Iran (Parthia) and mentions Medes, Elamites, and residents of Mesopotamia, all territories which are located east of the Euphrates River. These areas held large concentrations of Jews since the days of the exiles. The next areas mentioned are located westward and northward. Judea is given, possibly as a substitute for Syria. Then attention swings north to Cappadocia and Pontus, territories in central and northern Turkey. Next comes Asia on the western coast, followed by Phrygia and Pamphylia farther inland. Now a full circle is completed with the mention of territories in North Africa. Egypt and Libya are included at this point in the list. Then comes the mention of Rome, the island of Crete and finally Arabia, the first-century Nabatean kingdom east of the Dead Sea.

Plenty of evidence has been found to establish the presence of Jews in all of these locations sufficient for the account given here by Luke. In addition to Jews, 2:11 suggests that Gentiles were a part of the audience hearing the apostles. " Converts to Judaism" comes from the term for " proselyte" and refers to Gentiles who associated themselves with Judaism through circumcision (for male converts), a self-baptism for purification, and an offering at the temple in Jerusalem. The status that proselytes occupied gave them a more formal participation in Jewish life and worship than did the less formal status of the " God-fearer" (a status mentioned later as held by Cornelius in 10:2).

Such a world-wide representation of nations only serves to amplify the astounding miracle which was witnessed. Luke is emphatic that the miracle which shocked the crowd was that their home dialect was being spoken here in Jerusalem by Galileans. Evidently many in the crowd understood the incident as a sign from God. The question they asked implies this much. They wondered about the meaning of what they were witnessing. Others in the crowd dismissed this possibility. They saw nothing spiritual going on here. With stubborn cynicism they explained the whole event as the result of the all too common effects of intoxicating drink. Their rejection of the amazing presence of the Spirit is the first among many such rejections which are chronicled in the Book of Acts.

3. The Sermon of Peter (2:14-36)

The Promise of Joel (2:14-21)

¹⁴ Then Peter stood up with the Eleven, raised his voice and addressed the crowd: " Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. ¹⁵ These men are not drunk, as you suppose. It's only nine in the morning! ¹⁶ No, this is what was spoken by the prophet Joel: ¹⁷ 'In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. ¹⁸ Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. ¹⁹ I will show wonders in the heaven above and signs on the earth below, blood and fire and billows of smoke. ²⁰ The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. ²¹ And everyone who calls on the name of the Lord will be saved.' ^a

^a 21 Joel 2:28-32

Peter responded to the questions and accusations of the crowd by calling attention to the Old Testament prophet Joel. He would not let stand the uninformed charges of skeptics. With a boldness typical for Peter, he stepped forward to represent the other apostles and addressed the crowd. The term for " addressed" is also used in 2:4 and calls attention to the inspired quality of Peter's speech.

Peter's first words were intended to refute the accusations of drunkenness. With a hint of humor, he calls attention to the early hour. Nine a.m. (the third hour) was usually the hour of prayer, after which Jews would take their first food. People generally need more time to get drunk.

The true explanation of this event was what Joel had foretold (Joel 2:28-32). At this point Peter launched into a discussion of themes which appear in many of the sermons recorded in Acts. The emphasis on the dawning of the age of the Messiah, the universal appeal of the gospel, and the hope of restoration by a merciful God are themes which appear again and again. Even the structure of Peter's address shows similarities with other sermons in Acts (such as in chapters 3, 10, and 13). His explanation of the sign from God (2:14-21) is followed by an affirmation of the central facts of the gospel, the death, burial, and resurrection of Jesus (2:22-36), and an exhortation to repentance and baptism (2:37-40).

Joel's words were directed toward God's people at a time when God's judgment was being felt. A plague of locusts had ruined the land. Joel called upon the people to repent of their sins and to look expectantly for the restoration of prosperity and the coming age of the Messiah when the Spirit would be poured out upon everybody.

Peter began his sermon by announcing that " this is what was spoken" by Joel. " I will pour out my Spirit in those days," the Lord had promised, and Peter saw in these words the explanation of the events of this Pentecost. " The last days" described in the Old Testament the time when God's purposes would be fulfilled (see Isa 2:2; Hos 3:5; Mic 4:1; also Heb 1:1; 1 Pet 1:20; 1 John 2:18). In the Hebrew quotation the word is " afterward" and the Septuagint has " after these things." Peter was interpreting this phrase to mean " the last days."

The prophecy foretold the giving of the Spirit to all believers. Phrases such as " on all people," " sons and daughters," and " both men and women," vividly make the point. Even the term " pour out" (ekcew', ekche―o ) implies that God intends for a universal reception of the Holy Spirit in the new age. The wide extent of the reception of the Spirit was just the opposite of the restricted ministry of the Spirit in the Old Testament. What Joel promised would bring to pass the sentiments of Moses who exclaimed, " I wish that all the Lord's people were prophets and that the Lord would put his Spirit on them" (Num 11:29).

The mention of " sons and daughters" in v. 17 and " my servants" in v. 18 is meant as a Hebrew parallelism. One group is intended rather than two distinct groups. The sons and daughters are also servants of God. It is significant that the Spirit's ministry would also include women, and Paul later deals with the Corinthian women who exercised spiritual gifts.

In vv. 19-20 several signs are described which may be understood either as figurative or literal. The wonders in heaven may be figurative language which points to a new cosmic order being instituted by God in Christ Jesus. On the other hand, Jerusalem had experienced some of these signs literally on the day Jesus was crucified. It may be, however, that these words are best understood in connection with the final appearing of Jesus and the day of judgment (see 2 Peter 3:7-10).

At any rate, this new age would be dominated by a salvation available to anyone who sought it. Peter's quotation of Joel's prophecy stops with a word about salvation as if to highlight the point. " Lord" here is taken as a reference to Jesus Christ and connects with what follows in Peter's remarks (see 2:36).

The Proclamation of Jesus' Resurrection (2:22-28)

²²" Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. ²³ This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, ^a put him to death by nailing him to the cross. ²⁴ But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. ²⁵ David said about him: 'I saw the Lord always before me. Because he is at my right hand, I will not be shaken. ²⁶ Therefore my heart is glad and my tongue rejoices; my body also will live in hope, ²⁷ because you will not abandon me to the grave, nor will you let your Holy One see decay. ²⁸ You have made known to me the paths of life; you will fill me with joy in your presence.' ^b

^a 23 Or of those not having the law (that is, Gentiles) ^a 28 Psalm 16:8-11

After giving adequate attention to why the miracle of the languages had occurred, Peter moved to the central theme of his message-the death and resurrection of Jesus Christ. Peter placed blame for the crucifixion of Jesus on his audience, but argued that God counteracted the deed with the raising of Jesus from death. This balance is seen in later sermons in Acts (see 3:15; 4:10; 5:30; 10:39-40; 13:28-30).

The distinction between human decision and the purposes of God is maintained throughout Peter's address. Jesus was a man " accredited by God" by miracles he performed among them. They saw the deeds, knew that they were from God, and still they, " with the help of wicked men, put him to death by nailing him to the cross." There was no escaping the responsibility. Some in this audience probably were present on the day the crowd was shouting " Crucify him!" Blame should go to the Jews who were in a position to prevent this injustice, but also to the " wicked men" who helped in the crucifixion (i.e., the Romans).

God was not caught by surprise in all of this. Peter insisted that while Christ was crucified by human hands, he was " handed over" to them by " God's set purpose." The crucifixion was also God's decision. His decision predated that of the Jews and Romans. While they had intended to do away with Jesus in the crucifixion, God foiled their plans by raising him from death.

The language used to describe the liberation of Jesus from death is vivid here. In raising Jesus from the dead, God freed him " from the agony of death" (2:24). The term for " agony" is wjdivn (―odin ) and usually speaks of the pain of childbirth. Death is thus portrayed as a fearful infliction of misery which attempted to " keep its hold on" Jesus. From death's unwelcome clutches Jesus was released since God's power could not be resisted.

Turning to the Psalms, Peter established the point from Scripture. Reproducing the Septuagint version of Psalm 16:8-11, he began by noting David's authorship and the fact that he could not have been speaking of himself. The Psalm was originally an expression of David's confidence in escaping " the grave" (a/{dh", hadçs). The term is not to be confused with the word for " hell."

Jesus the Lord and Messiah (2:29-36)

²⁹" Brothers, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. ³⁰ But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. ³¹ Seeing what was ahead, he spoke of the resurrection of the Christ, ^a that he was not abandoned to the grave, nor did his body see decay. ³² God has raised this Jesus to life, and we are all witnesses of the fact. ³³ Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. ³⁴ For David did not ascend to heaven, and yet he said, 'The Lord said to my Lord: " Sit at my right hand ³⁵ until I make your enemies a footstool for your feet." ' ^{b 36} Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ."

^a 31 Or Messiah. " The Christ" (Greek) and " the Messiah" (Hebrew) both mean " the Anointed One" ; also in verse 36. ^b 35 Psalm 110:1

David's words, Peter contended, must be a reference to the Messiah, the " Holy One" of God. David's own death and burial were a matter of public record. " His tomb is here to this day," undisturbed in Jerusalem, and thus stood as testimony that no resurrection from death had occurred with this most famous of Israel's kings. The Psalm had to refer to the Messiah.

As Peter noted, David's words pointed to " one of his descendants." David had spoken as a prophet inspired by God and one trusting in God's solemn (" on oath" ) promise to place one of his descendants on the throne of Israel after himself. Such Old Testament promises as 2 Samuel 7:12-13 and Psalm 132:11 come to mind. Since no other descendant of David had ever risen from death, this reference must be to the Messiah. If the Scripture foretold that the Messiah would rise from death and the apostles were witnesses to the fact that Jesus rose from death, Jesus must then be the Messiah spoken of by David.

A similar line of reasoning occurs in verses 34-36. This time the Scripture reference Peter used was Psalm 110:1 and David's words again provided the evidence. This Psalm may have been an enthronement Psalm used in connection with the king of Israel. It is used often in the New Testament (see 1 Cor 15:25; Heb 1:13; 10:13). Peter called attention to the fact that once again David described someone other than himself-someone invited by the Lord to sit at the right hand of the heavenly throne. Peter's interpretation of Psalm 110:1 was " the Lord God" said to " my Lord" (the Messiah), " sit at my right hand." This invitation to sit at God's right hand could not have applied to David because he " did not ascend to heaven." But the apostles had seen one raised from death and taken up to heaven.

Scripture and eyewitness testimony were, then, the foundation of Peter's proclamation. The Old Testament prophecies described what the Messiah would accomplish. The apostles saw with their own eyes how Jesus fulfilled these expectations in his resurrection. Though Peter's audience was not present to witness the resurrection of Jesus, they had been given the privilege of seeing some of its results. " The promised Holy Spirit" had been given to Jesus and he had " poured out" the visible effects of the Spirit's presence.

On this basis Peter proclaimed Jesus as " both Lord and Christ." Directing his remarks to his Jerusalem audience, he reminded them that they were guilty of rejecting the very one God had set forth as Messiah. Jesus was " Lord" (kuvrio", kyrios ) in the same sense that the Old Testament (Septuagint) used the term of the only living God. Jesus was " Messiah" in the sense that he was anointed by God for the purpose of saving people from their sins.

This Lord and Christ is the one Peter urged his audience to confess. Thus the early church did not " just preach what Jesus preached." The church " preached Jesus himself," and that to him belongs our allegiance.

4. The Call to Repentance (2:37-40)

³⁷ When the people heard this, they were cut to the heart and said to Peter and the other apostles, " Brothers, what shall we do?" ³⁸ Peter replied, " Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. ³⁹ The promise is for you and your children and for all who are far off-for all whom the Lord our God will call." ⁴⁰ With many other words he warned them; and he pleaded with them, " Save yourselves from this corrupt generation."

The reaction of the crowd was swift and obvious. They were " cut to the heart." The rare term katanuvssomai ( katanyssomai ) describes a piercing, or a stinging pain. Peter's charge that his audience bore responsibility for the crucifixion of Christ hit them hard. Their question sought relief from the painful jolt of recognizing how wrong they had been about Jesus. Naturally, they wondered what they could do to rectify this wrong and remove their guilt.

Peter's response presents the very core of the Gospel-the kernel of the Good News. Something can be done about sin and guilt, even guilt as serious as the crucifixion of Jesus Christ. Two imperatives are given, " repent and be baptized." The Greek term for repentance (metanoevw, metanoe―o ) carries the idea of turning from sin to God. Repentance incorporates a change of heart about unrighteousness and a desire to be reoriented toward the will of God.

The second imperative is baptism. Peter's response makes both of these actions equally necessary. He said " repent and be baptized" - not " repent or be baptized." During the ministry of John the Baptist, believers participated in " a baptism of repentance for the forgiveness of sins" (Mark 1:4; Luke 3:3). Now Peter instructed his audience to follow a similar course, except this baptism would be " in the name of Jesus Christ." They would be baptized now as a response of allegiance to the risen Lord. This repentance and baptism would also bring forgiveness of sins and the gift of the Holy Spirit.

A number of commentators seek to diminish the force of the phrase " for the forgiveness of sins" at this point, apparently seeking to safeguard the doctrine of salvation by grace. They take the preposition " for" (eij", eis ) to mean " because of" rather than " in order to." Peter, they say, meant be baptized because of the forgiveness of sins, implying that such forgiveness had already been granted by the time baptism was administered.

This position disregards the very common use of eis in the New Testament to mean " for the purpose of, in order to." In Matthew 26:28 where this exact phrase appears, Jesus says his blood is poured out" for ( eis ) the forgiveness of sins. It would be absurd to argue that the phrase means " because of" and that Jesus' blood was poured out because sins had already been forgiven. Beyond this, the command to be baptized is only one of the imperatives Peter gave. " Be baptized" is joined to " repent" with " and." Whatever Peter says about the forgiveness of sins follows from both imperatives. Just as repentance is needed " for the purpose of" the forgiveness of sins, so is baptism. This position need not rob the plan of salvation of its basis in the grace of God. Both imperatives expect action to be taken on the part of the sinner. Yet Peter considered neither to be a work which merits salvation, but merely the response of faith dictated by the prophecy he had already cited-" everyone who calls on the name of the Lord will be saved" (2:21).

One more distinction which separated this baptism from that of John was the gift of the Holy Spirit. He did not promise " the gifts of the Spirit" to everyone (see 1 Cor 12:1), but " the gift of the Spirit" -that is, the Holy Spirit himself. He also repeated the universal availability of this gift for " you and your children and for all who are far off." The last phrase even embodies Gentiles.

5. The First Christian Church (2:41-47)

⁴¹ Those who accepted his message were baptized, and about three thousand were added to their number that day. ⁴² They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer. ⁴³ Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles. ⁴⁴ All the believers were together and had everything in common. ⁴⁵ Selling their possessions and goods, they gave to anyone as he had need. ⁴⁶ Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, ⁴⁷ praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

Beginning with 3000 conversions, the apostles founded a permanent fellowship of believers in Jerusalem. The language of these verses emphasizes the continuing nature of this fellowship. " They devoted themselves to" all of the defining elements of Christian living. They " continued to meet together" daily, even enjoying their meals at home in a spirit of oneness.

" The apostles' teaching" provided the foundation of their faith. As is evident in the New Testament documents, this teaching was always Christ-centered, yet relevant to life. " The fellowship" (koinwniva, koinônia) should be connected with the following activities which describe believers in their life together. It probably includes the idea of sharing one's resources with others. These believers felt a closeness which extended even to their personal possessions. Many of them sold property so that they had money to share with needy believers.

Included in their oneness were the spiritual activities of the Lord's Supper and prayer. " Breaking of bread" in v. 42 probably refers to the observance of communion in congregational worship. This conclusion seems likely because of its association with the other elements mentioned. The last element is given in its plural form in the Greek text. They devoted themselves to " the prayers." Since the believers continued to make the temple central to their gatherings, it is not surprising that they continued to recognize the times for prayer.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 2:38

38. This is the first time, under the reign of Jesus Christ, that this most important of all questions was ever propounded; and the first time, of course, that it was every answered. Whatever may have been the true answer under any previous dispensation, or on any previous day in the world's history, the answer given by Peter on this day of Pentecost, in which the reign of Christ on earth began, is the true and infallible answer for all the subjects of his authority in all subsequent time. It deserves our most profound attention; for it announces the conditions of pardon for all men who may be found in the same state of mind with these inquiries. It is expressed as follows: (38) " Then Peter said to them, Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit. "

That the offer of pardon, made to the world through Jesus Christ, is conditional, is denied only by the fatalist. We will not argue this point, expect as it is involved in the inquiry as to what the conditions of pardon are. When we ascertain the prescribed conditions of pardon, both questions will be settled in settling one.

Pardon is the chief want of the human soul, in its most favorable earthly circumstances. The rebel against God's government, though he lay down his arms and becomes a loyal subject, can have no hope of happiness without pardon for the past; while the pardoned penitent, humbly struggling in the service of God, knows himself still guilty of shortcomings, by which he must fail of the final reward, unless pardoned again and again. The question as to what are the conditions of pardon, therefore, necessarily divides itself into two; one having reference to the hitherto-unpardoned sinner, the other to the saint who may have fallen into sin. It is the former class who propounded the question to Peter, and it is to them alone that the answer under consideration was given. We will confine ourselves, in our present remarks, to this branch of the subject, and discuss it only in the light of the passage before us.

If we regard the question of the multitude, What shall we do? as simply a question of duty under their peculiar circumstances, without special reference to final results, we learn from the answer that there were two things for them to do- Repent, and be immersed. If Peter had stopped with these two words, his answer would have been satisfactory, in this view of the subject, and it would have been the conclusion of the world, that the duty of a sinner, "pierced to the heart" by a sense of guilt, is to repent and be immersed.

But if we regard their question as having definite reference to the salvation of which Peter had already spoken, (verse 21 Ac 2:21>,) and their meaning, What shall we do to be saved? then the answer is equally definite: it teaches that what a sinner thus affected is to do to be saved, is to repent and be immersed.

From these two observations, the reader perceives, that so far as the conditions of salvation from past sins are concerned, the duty of the sinner is most definitely taught by the first two words of the answer, taken in connection with their question, without entering upon the controversy concerning the remainder of the answer. If it had been Peter's design merely to give an answer in concise terms, without explanation, no doubt he would have confined it to these two words, for they contain the only commands which he gives.

But he saw fit to accompany the two commands with suitable explanations. He qualifies the command to be immersed by the clause, "in the name of Jesus Christ," to show that it is under his authority that they were to be immersed, and not merely under that of the Father, whose authority alone was recognized in John's immersion. That we are right in referring to this limiting clause, "in the name of Jesus Christ," to the command to be immersed, and not to the command repent, is evident from the fact that it would be incongruous to say, " Repent in the name of Jesus Christ."

Peter further explains the two commands, by stating their specific design; by which term we mean the specific blessing which was to be expected as the consequence of obedience. It is " for the remission of sins. " To convince an unbiased mind that this clause depends upon both the preceding commands, and express their design, it would only be necessary to repeat the words, "Repent and be immersed in the name of Jesus Christ for the remission of sins." But, inasmuch as it has suited the purpose of some controversialists to dispute this proposition, we here give the opinions of two recent representative commentators, who can not be suspected of undue bias in its favor.

Dr. Alexander (Presbyterian) says, "The whole phrase, to (or toward) remission of sins, describes this as the end to which the multitude had reference, and which, therefore, must be contemplated in the answer." Again: "The beneficial end to which all this led was the remission of sins. "

Dr. Hackett (Baptist) expresses himself still more satisfactorily: " eis aphesin hamartion, in order to the forgiveness of sins, (Matt 26:28 Luke 3:3 Mt 26:28>,) we connect, naturally, with the both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other."

The connection contended for can not be made more apparent by argument; it needs only that attention be called to it, in order to be perceived by every unbiased mind. It is possible that some doubt might arise in reference to the connection of the clause with the term repent, but one would imagine that its connection with the command be immersed could not be doubted, but for the fact that it has been disputed. Indeed, some controversialists have felt so great necessity for denying the last-named connection, as to assume that the clause, "for the remission of sins" depends largely upon the term repent, and that the connection of thought is this: "Repent for the remission of sins, and be immersed in the name of Jesus Christ." It is a sufficient refutation of this assumption to remark, that, if Peter had intended to say this, he would most certainly have done so; but he has said something entirely different; and this shows that he meant something entirely different. If men are permitted, after this style, to entirely reconstruct the sentences of inspired apostles, then there is no statement in the Word of God which may not be perverted. We dismiss this baseless assumption with the remark, that it has not been dignified by the indorsement of any writer of respectable attainments, known to the author, and it would not be noticed here, but for the frequency of its appearance in the pulpit, in the columns of denominational newspapers, and on the pages of partisan tracts.

The dependence of the clause, "for the remission of sins," upon both the verbs repent and be immersed, being established, it would seem undeniable that remission of sins is the blessing in order to the enjoyment of which they were commanded to repent and be immersed. This is universally admitted so far as the term repent is concerned, but by many denied in reference to the command be immersed; hence the proposition that immersion is for the remission of sins is rejected by the Protestant sects in general. Assuming that remission of sins precedes immersion, and that, so far as adults are concerned, the only proper subjects for this ordinance are those whose sins are already pardoned, it is urged that for in this clause means " on account of " or " because of. " Hence, Peter is understood to command, "Repent and be immersed on account of remission of sins already enjoyed. " But this interpretation is subject to two insuperable objections. 1st. To command men to repent and be immersed because their sins were already remitted, is to require them not only to be immersed on this account, but to repent because they were already pardoned. There is no possibility of extricating the interpretation from this absurdity. 2d. It contradicts an obvious fact of the case. It makes Peter command the inquirers to be immersed because their sins were already remitted, whereas it is an indisputable fact that their sins were not yet remitted. On the contrary, they were still pierced to the heart with a sense of guilt, and by the question they propounded were seeking how they might obtain the very pardon which this interpretation assumes that they already enjoyed. Certainly no sane man would assume a position involving such absurdity, and so contradictory to an obvious fact, were he not driven to it by the inexorable demands of a theory which could not be otherwise sustained.

We observe, further, in reference to this interpretation, that even if we admit the propriety of supplanting the preposition for by the phrase on account of, the substitute will not answer the purpose for which it is employed. The meaning of this phrase varies, according as its object is past or future. " On account of " some past event may mean because it has taken place; but on account of an event yet in the future, would, in the same connection, mean in order that it might take place. The same is true of the equivalent phrase, "because of." If, then, the parties addressed by Peter were already pardoned, " on account of the remission of sins" would mean, because their sins had been remitted. But as this is an indisputable fact that the parties addressed were yet unpardoned, what they are commanded to do on account of remission of sins must mean, in order that their sins may be remitted. Such a rendering, therefore, would not even render the obvious meaning of the passage less perspicuous than it already is.

It will be found that any other substitute for the preposition for, designed to force upon the passage a meaning different from that which it obviously bears, will as signally fail to suit the purpose of its author. If, with Dr. Alexander, we render, Repent and be immersed " to (or toward) remission of sins," we still have remission both beyond repentance and immersion, and depending upon them as preparatory conditions. Indeed, this rendering would leave it uncertain whether repentance and immersion would bring them to remission of sins, or only toward it, leaving an indefinite space yet to pass before obtaining it.

If, with others still-for every effort that ingenuity could suggest has been made to find another meaning for this passage-we render it, Repent and be immersed unto or into remission of sins, the attempt is fruitless; for remission of sins is still the blessing unto which or into which repentance and immersion are to lead the inquirers.

Sometimes the advocates of these various renderings, when disheartened by the failure of their attempts at argument and criticism, resort to raillery, and assert that the whole doctrine of immersion for the remission of sins depends upon the one little word for in the command, "be immersed for the remission of sins." If this were true, it would be no humiliation; for a doctrine based upon a word of God, however small, has an eternal and immutable foundation. But it is not true. On the contrary, you may draw a pencil-mark over the whole clause, "for the remission of sins," erasing it, with all the remainder of Peter's answer, and still the meaning will remain unchanged. The connection would then read thus: "Brethren, what shall we do? Then Peter said to them, Repent, and be immersed every one of you in the name of the Lord Jesus." Remembering now that these parties were pierced to the heart with a sense of guilt, and that their question means, What shall we do to be saved from out sins? the answer must be understood as the answer to that question. But the answer is, Repent and be immersed; therefore, to repent and to be immersed are the two things which they must do in order to be saved from their sins.

The reader now perceives, that, in this first announcement to sinners of the terms of pardon, so guardedly has Peter expressed himself, and so skillfully has Luke interwoven with his words the historic facts, that whatever rendering men have forced upon the leading term, the meaning of the whole remains unchanged; and even when you strike this term and its dependent words out of the text, that same meaning still stares you in the face. The fact is suggestive of more than human wisdom. It reminds us that Peter spoke, and Luke wrote, as they were moved by the Holy Spirit. That infinite wisdom which was dictating a record for all time to come is displayed here, providing for future controversies which no human being could anticipate. Like the sun in the heavens, which may be temporarily obscured by clouds, but will still break forth again, and shine upon all but those who hide from his beams, the light of truth which God has suspended in this passage may be dimmed for a moment by the mists of partisan criticism, but to those who are willing to see it, it will still send out its beams, and guide the trembling sinner unerringly to pardon and peace.

If there were any real ground for doubt as to the proper translation and real meaning of the words eis aphesin hamartion, for the remission of sins, when connected with the term immersion, a candid inquirer would resort to its usage when disconnected from this term, and seek thus to determine its exact import. It happens to occur only once in connection suitable to this purpose, but no number of occurrences could more definitely fix its meaning. When instituting the supper, Jesus says, "This is my blood of the new covenant, shed for many for the remission of sins, " eis aphesin hamartion. It is impossible to doubt that the clause here means in order to the remission of sins. In this case it expresses the object for which something is to be done; in the passage we are discussing, it expresses the object for which something is commanded to be done: the grammatical and logical construction is the same in both cases, and, therefore, the meaning is the same. Men are to repent and be immersed in order to the attainment of the same blessing for which the blood of Jesus was shed. The propitiation through his blood was in order to the offer of pardon, while repentance and immersion are enjoined by Peter upon his hearers, in order to the attainment of pardon.

The careful reader will have observed that in stating the conditions of remission of sins to the multitude, Peter says nothing about the necessity of faith. This omission is not sufficiently accounted for by the fact that faith is implied in the command to repent and be immersed; for the parties now addressed were listening to the terms for the first time, and might fail to perceive this implication. But the fact is, that they did already believe, and it was a result of their faith, that they were pierced to the heart, and made to cry out, What shall we do? This Peter perceived, and therefore it would have been but little less than mockery to command them to believe. It will be observed, throughout the course of apostolic preaching, that they never commanded men to do what they had already done, but took them as they found them, and enjoined upon them only that which they yet lacked of complete obedience. In the case before us, Peter was not laying down a complete formula for the conditions of pardon; but was simply informing the parties before him what they must do in order to the remission of their sins. Being believers already, they must add to their faith repentance and immersion.

Before dismissing this topic, we must remark that the doctrine of immersion for the remission of sins does not assume that immersion is the only condition of remission, but simply that, it is one among three conditions, and the last of the three. Administered previous to faith and repentance, as in the case of infants, it is not only absolutely worthless, but intensely sinful.

The exact meaning of the term repent will be considered below, under iii. 19.

After commanding the inquirers to repent and be immersed for the remission of sins, Peter adds the promise, "and you shall receive the gift of the Holy Spirit." The gift of the Holy Spirit should not be confounded with the Holy Spirit's gifts, nor with the fruits of the Spirit. The fruits of the Holy Spirit are religious traits of character, and they result from the gift of the Holy Spirit. The latter expression means, the Holy Spirit as a gift. It is analogous to the expression, "promise of the Holy Spirit" in verse 33 Ac 2:33>, above, where Peter says, "having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear." The gifts of the Holy Spirit were various miraculous powers, intellectual and physical. These were conferred only upon a few individuals, while the gift of the Spirit is promised to all who repent and are immersed.

Commentary -- Other

Critics Ask: Act 2:38

ACTS 2:38 —Did Peter declare that baptism was necessary for salvation?

PROBLEM: Peter seems to be saying that those who responded had to repent and be baptized before they could receive the Holy Spirit. But this is contrary to the teaching of Paul that baptism is not part of the Gospel ( 1 Cor. 1:17 ) and that we are saved by faith alone ( Rom. 4:4 ; Eph. 2:8-9 ).

SOLUTION: This is resolved when we consider the possible meaning of being baptized “for” the remission of sins in the light of its usage, the whole context, and the rest of Scripture. Consider the following:

First, the word “for” ( eis ) can mean “with a view to” or even “because of.” In this case, water baptism would be because they had been saved, not in order to be saved.

Second, people are saved by receiving God’s word, and Peter’s audience “gladly received his word” before they were baptized ( Acts 2:41 ).

Third, verse 44 speaks of “all who believed” as constituting the early church, not all who were baptized.

Fourth, later, those who believed Peter’s message clearly received the Holy Spirit before they were baptized. Peter said, “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” ( Acts 10:47 ) Fifth, Paul separates baptism from the Gospel, saying, “Christ did not send me to baptize, but to preach the Gospel” ( 1 Cor. 1:17 ). But it is the Gospel which saves us ( Rom. 1:16 ). Therefore, baptism is not part of what saves us.

Sixth, Jesus referred to baptism as a work of righteousness ( Matt. 3:15 ). But the Bible declares clearly it is “not by works of righteousness which we have done, but according to His mercy He saved us” ( Titus 3:5 ).

Seventh, not once in the entire Gospel of John, written explicitly so that people could believe and be saved ( John 20:31 ), does it give baptism as part of the condition of salvation. It simply says over and over that people should “believe” and be saved (cf. John 3:16 , 18 , 36 ).

In view of all these factors it seems best to understand Peter’s statement like this: “Repent and be baptized with a view to the forgiveness of sins.” That this view looked backward (to their sins being forgiven after they were saved) is made clear by the context and the rest of Scripture. Believing (or repenting) and being baptized are placed together, since baptism should follow belief. But nowhere does it say, “He who is not baptized will be condemned” (cf. Mark 16:16 ). Yet Jesus said emphatically that “he who does not believe is condemned already” ( John 3:18 ). So neither Peter nor the rest of Scripture makes baptism a condition of salvation.   

Evidence: Act 2:38

PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN

Water Baptism—Sprinkle or Immerse?

The Bible says, " Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins. .." ( Act 2:38 ). There is no question about whether you should be baptized. The questions are how, when, and by whom?

It would seem clear from Scripture that those who were baptized were fully immersed in water. Here’s one reason why: " John also was baptizing in Aenon near to Salim, because there was much water there" ( Joh 3:23 ). If John were merely sprinkling believers, he would have needed only a cupful of water. Baptism by immersion also pictures our death to sin, burial, and resurrection to new life in Christ. (See Rom 6:4 ; Col 2:12 )

The Philippian jailer and his family were baptized at midnight, the same hour they believed ( Act 16:30-33 ). The Ethiopian eunuch was baptized as soon as he believed ( Act 8:35-37 ), as was Paul ( Act 9:17-18 ). Baptism is a step of obedience, and God blesses our obedience. So what are you waiting for?

Who should baptize you? It is clear from Scripture that other believers had the privilege, but check with your pastor; he may want the honor himself.

For the next principle of growth, see Mar 12:41-44 footnote.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 2 (Chapter Introduction)

Overview

Act 2:1, The apostles, filled with the Holy Ghost, and speaking divers languages, are admired by some, and derided by others; Act 2:14, whom Peter disproves; Act 2:37, he baptizes a great number that were converted; Act 2:41, who afterwards devoutly and charitably converse together; the apostles working many miracles, and God daily increasing his church.

Poole: Acts 2 (Chapter Introduction)

CHAPTER 2

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 2 (Chapter Introduction)

(Act 2:1-4) The descent of the Holy Spirit at the day of Pentecost.

(Act 2:5-13) The apostles speak in divers languages.

(v. 14-36) Peter's address to the Jews.

(Act 2:37-41) Three thousand souls converted.

(Act 2:42-47) The piety and affection of the disciples.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 2 (Chapter Introduction)

Between the promise of the Messiah (even the latest of those promises) and his coming many ages intervened; but between the promise of the Spirit and his coming there were but a few days; and during those days the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito - concealed , and not offering to preach. But in this chapter the north wind and the south wind awake, and then they awake, and we have them in the pulpit presently. Here is, I. The descent of the Spirit upon the apostles, and those that were with them, on the day of pentecost (Act 2:1-4). II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts (Act 2:5-13) III. The sermon which Peter preached to them hereupon, wherein he shows that this pouring out of the Spirit was the accomplishment of an Old Testament promise (Act 2:14-21), that it was a confirmation of Christ's being the Messiah, which was already proved by his resurrection (Act 2:22-32), and that is was a fruit and evidence of his ascension into heaven (Act 2:33-36). IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church (Act 2:37-41). V. The eminent piety and charity of those primitive Christians, and the manifest tokens of God's presence with them, and power in them (Act 2:42-47).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 2 (Chapter Introduction)

The Day Of Pentecost (Act_2:1-13)

The Breath Of God (Act_2:1-13 Continued)

The First Christian Preaching (Act_2:14-41)

(i) There was kerugma (G2782). Kerugma (G2782) literally means a herald's announcement and is the plain statement of the facts of the Christian message, about which, as the early preachers saw it, there can be no argument or doubt. (ii) There was didache (G1322). Didache (G1322) literally means teaching and elucidated the meaning of the facts which had been proclaimed. (iii) There was paraklesis (G3874) which literally means exhortation. This kind of preaching urged upon men the duty of fitting their lives to match the kerugma (G2782) and the didache (G1322) which had been given. (iv) There was homilia (G3657) which means the treatment of any subject or department of life in light of the Christian message. Fully rounded preaching has something of all four elements. There is the plain proclamation of the facts of the Christian gospel; the explanation of the meaning and the relevance of these facts; the exhortation to fit life to them; and the treatment of all the activities of life in the light of the Christian message. In Acts we shall meet mainly with kerugma (G2782) because Acts tells of the proclamation of the facts of the gospel to those who had never heard them before. This kerugma (G2782) follows a pattern which repeats itself over and over again all over the New Testament. (i) There is the proof that Jesus and all that happened to him is the fulfillment of Old Testament prophecy. In modern times less and less stress has been laid on the fulfillment of prophecy. We have come to see that the prophets were not nearly so much fore-tellers of events to come as forth-tellers of God's truth to men. But this stress of early preaching on prophecy conserved the great truth that history is not haphazard and that there is meaning to it. To believe in the possibility of prophecy is to believe that God is in control and that he is working out his purposes. (ii) In Jesus the Messiah has come, the Messianic prophecies are fulfilled and the and the New Age has dawned. The early Church had a tremendous sense that Jesus was the hinge of all history; that with his coming, eternity had invaded time; and that, therefore, life and the world could never be the same again. (iii) The kerugma (G2782) went on to state that Jesus had been born of the line of David, that he had taught, that he had worked miracles, that he had been crucified, that he had been raised from the dead and that he was now at the right hand of God. The early Church was sure that the Christian religion was based on the earthly life of Christ. But it was also certain that that earthly life and death were not the end and that after them came the resurrection. Jesus was not merely someone about whom they read or heard; he was someone whom they met and knew, a living presence. (iv) The early preachers went on to insist that Jesus would return in glory to establish his kingdom upon earth. In other words, the early Church believed intensely in the Second Coming. This doctrine has to some extent passed out of modern preaching but it does conserve the truth that history is going somewhere and that some day there will be a consummation; and that a man is therefore in the way or on the way. (v) The preaching finished with the statement that in Jesus alone was salvation, that he who believed on him would receive the Holy Spirit and that he who would not believe was destined for terrible things. That is to say, it finished with both a promise and a threat. It is exactly like that voice which Bunyan heard as if at his very shoulder demanding, "Wilt thou leave thy sins and go to heaven, or wilt thou have thy sins and go to hell?" If we read through Peter's sermon as a whole we will see how these five strands are woven into it.

God's Day Has Come (Act_2:14-21)

Lord And Christ (Act_2:22-36)

Save Yourselves (Act_2:37-41)

The Characteristics Of The Church (Act_2:42-47)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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_____. The Acts of the Apostles. Tyndale New Testament Commentaries series. Reprint ed. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

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_____. "The Missionary Journeys Narrative: Patterns and Implications." In Perspectives on Luke-Acts, pp. 199-214. Edited by Charles H. Talbert. Danville, Va: Association of Baptist Professors of Religion, 1978.

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_____. "On the Road and on the Sea with St. Paul." Bible Review 1:2 (Summer 1985):38-47.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV