ACTS—NOTE ON 1:1–2:13 Preparation for Witness. Acts opens with the account of the Spirit’s descent at Pentecost. Chapter 1 relates the preparation for that event, which occurs in 2:1–13.
Acts is the sequel to the Gospel of Luke. Its main purpose is to record a selective history of the early church after Christ’s resurrection and ascension. Both books are dedicated to a man named Theophilus (Luke 1:3; Acts 1:1) and written by Luke.
ACTS—NOTE ON 1:1–5 After an introduction (vv. 1–2), Luke reviews the 40-day period during which Jesus prepared the disciples to be his witnesses (vv. 3–5).
ACTS—NOTE ON 1:1 Luke’s first book is the Gospel of Luke. It describes what Jesus began to do and teach. This suggests that Acts is about what Jesus continued “to do and teach” in the world. Though physically he had ascended into heaven (v. 9), yet spiritually he was still present on earth (see Matt. 28:20). Theophilus (“lover of God”) is either an actual person or a symbolic name for any Christian seeker or believer.
ACTS—NOTE ON 1:2 The day when he was taken up refers to Jesus’ ascension (Luke 24:51). The beginning of Acts parallels the final words of the book of Luke (Luke 24:36–53). through the Holy Spirit. As Jesus gave instructions to his disciples, the Holy Spirit empowered them to rightly understand and obey Jesus’ teaching. apostles. See notes on Acts 1:20; Rom. 1:1.
ACTS—NOTE ON 1:3 Only Acts mentions the specific 40-day period of resurrection appearances. This number recalls many biblical events, such as Israel’s wilderness wanderings and Jesus’ temptations. The phrase kingdom of God occurs only six times in Acts (1:3; 8:12; 14:22; 19:8; 28:23, 31). It means the spiritual reign of God that gradually transforms lives and cultures through the power of the Holy Spirit.
ACTS—NOTE ON 1:4 promise of the Father. The new and greater empowering of the Holy Spirit (see Luke 3:15–17; 24:49).
ACTS—NOTE ON 1:5 Baptized with the Holy Spirit looks forward to Pentecost (see ch. 2). John contrasted his “repentance” baptism with Jesus’ “Holy Spirit” baptism (Mark 1:8). Throughout Acts, baptism and the gift of the Spirit are closely related.
ACTS—NOTE ON 1:6 The disciples assembled at the Mount of Olives (v. 12). They asked Jesus when he would restore the kingdom to Israel. Perhaps they still expected a military and political kingdom.
ACTS—NOTE ON 1:7 the Father has fixed by his own authority. God the Father determines history’s events.
ACTS—NOTE ON 1:8 This verse states the key theme of Acts. It begins with the Spirit’s empowering of the witness to Jesus. Then it provides a rough outline of the book: Jerusalem (chs. 1–7), Judea and Samaria (chs. 8–12), and the end of the earth (chs. 13–28). you will receive power. The Holy Spirit will bring effectiveness in witness and ministry (1:8; Matt. 28:19), victory over sin (Acts 2:42–46; Rom. 6:11–14; Gal. 2:20), victory over Satan (Acts 2:42–46; 16:16–18; 2 Cor. 10:3–4; Eph. 6:10–18; 1 John 4:4), and gifts for ministry (Acts 2:16–18; 1 Cor. 12:11; 1 Pet. 4:10). The word “power” occurs at least seven other times in Acts to describe the working of miracles alongside gospel proclamation (see Acts 2:22; 3:12; 6:8; 8:10; 10:38; 19:11).
ACTS—NOTE ON 1:9 A cloud is often associated with God’s presence (Luke 9:28–36). as they were looking on, he was lifted up. Jesus’ visible ascension into heaven indicates that he has a physical human body. He will someday return in the same body (Acts 1:11). The eternal Son of God remains fully God and fully man forever.
ACTS—NOTE ON 1:10 two men. Angels in human form, as their white robes suggest (compare John 20:12).
ACTS—NOTE ON 1:11 will come in the same way as you saw him go. Jesus’ return, like his ascension, will be bodily and visible. See note on v. 9.
ACTS—NOTE ON 1:12 A Sabbath day’s journey was the maximum distance one could travel on the Sabbath without it being considered work, according to later Jewish tradition. The rabbis set the limit at 2,000 cubits (about 0.6 miles or 1 km).
ACTS—NOTE ON 1:14 The women likely included those who ministered to Jesus’ followers (Luke 8:2–3), traveled with them from Galilee (Luke 23:55), and witnessed the crucifixion and empty tomb (Luke 23:49, 55–56; 24:2–11). Jesus had four brothers—James, Joses, Judas, and Simon (Mark 6:3).
ACTS—NOTE ON 1:15 In Acts 1–15, Peter is the spokesman for the apostles.
ACTS—NOTE ON 1:16 The Holy Spirit spoke beforehand by the mouth of David is one of the clearest statements in Scripture that the Bible is the inspired word of God.
ACTS—NOTE ON 1:18 this man acquired a field. As Matt. 27:3–7 records, Judas brought the 30 pieces of silver back to the chief priests and elders. The chief priests then purchased the potter’s field with Judas’s money. This was considered the same as if Judas had made the purchase. he burst open. The two accounts of Judas’s death should be seen as complementary. The main difference is that Matt. 27:5 speaks of Judas hanging himself, while Acts speaks of his body falling headlong and bursting open. One possible explanation is that the field overlooked a cliff; as Judas hanged himself, the rope (or the branch) may have broken so that his body fell over the edge of the cliff onto jagged rocks below. Others have suggested that Judas’s body may have remained hanging for some time decaying (“swelling up,” esv footnote), eventually falling to the ground and bursting open.
ACTS—NOTE ON 1:20 Judas’s death fulfills Ps. 69:25. Let another take his office. Matthias’s selection (Acts 1:26) as the twelfth apostle was a direct fulfillment of prophecy (see v. 16; Ps. 109:8). These leaders parallel the heads of the 12 tribes of Israel in the OT (see Luke 22:30; Rev. 21:12, 14). Later, others became “apostles,” including at least Paul and Barnabas (Acts 14:4, 14) and James, the Lord’s brother (Gal. 1:19). However, apostles were not replaced from this point onward. See also note on Rom. 1:1.
ACTS—NOTE ON 1:23–24 The group turned the matter over to the Lord, praying that Jesus would reveal his choice.
ACTS—NOTE ON 1:26 The lots were probably marked stones that were placed in a pot and then shaken out (compare 1 Chron. 26:13–16). This does not mean that people should cast lots to make decisions today. There is no such command in the NT. On the 12 apostles, see note on Matt. 10:2.
ACTS—NOTE ON 2:1 Pentecost was the second of the annual harvest festivals. It came 50 days after Passover. All most likely included the 120 assembled in the upper room (1:15).
Nations at Pentecost. The list of nations in 2:9–11 covers most of the first-century Roman world. Many Jews who lived outside Palestine traveled to Jerusalem to celebrate Pentecost, an annual feast. The Holy Spirit enabled them to hear the disciples speak in their own languages (2:6).
ACTS—NOTE ON 2:2 Jesus compared the Holy Spirit’s work to the wind in John 3:8. The house where they were sitting probably was the upper room (Acts 1:13), which must have been close to the temple grounds.
ACTS—NOTE ON 2:3 The divided tongues as of fire were not literal flames, but they looked enough like fire that this was the best description. “Fire” in the OT often indicates God’s presence. It also symbolizes his holiness and purity (Ex. 3:2; 19:18; Isa. 4:5).
ACTS—NOTE ON 2:4 Filled with the Holy Spirit fulfills what Jesus promised (see notes on 1:5; 1:8). This marked the beginning of the new covenant age, which will last until Jesus returns. speak in other tongues. The word translated “tongues” can also be translated “languages,” and that is the sense here. as the Spirit gave them utterance. See 10:45–46; 19:6.
ACTS—NOTE ON 2:5 The crowd’s presence indicates that the setting is the temple grounds. This was the only place in Jerusalem that could accommodate more than 3,000 persons (v. 41). The fact that they were dwelling in Jerusalem suggests that both Jewish pilgrims and local residents were present.
c. A.D. 30/33
Pentecost attracted Jews from all over the world to Jerusalem to celebrate the annual festival. Those who heard the apostles’ message in their native languages at Pentecost came from various regions within the two great competing empires of the day—the Roman Empire and the Parthian Empire—with Jerusalem near the center.
ACTS—NOTE ON 2:9–11 The list of nations covers most of the first-century Roman world, particularly areas where Jewish communities existed. At Pentecost the Christians start their worldwide witness. At this point the converts were mainly Jewish. The only Gentiles at Pentecost were proselytes, Gentiles who had become full converts to Judaism.
ACTS—NOTE ON 2:14–5:42 The Witness in Jerusalem. Beginning with Peter’s sermon at Pentecost and continuing through ch. 5, the Christians’ witness is limited to the city of Jerusalem and restricted to Jews.
| Speaker | Text | Audience |
|---|---|---|
| Peter | 2:14–36 | Jews in Jerusalem |
| 3:11–26 | Jews in Jerusalem | |
| 10:34–43 | Cornelius’s household | |
| Stephen | 7:1–53 | Jews in Jerusalem |
| Paul | 13:16–47 | Jews in Pisidian Antioch |
| 17:22–31 | Greeks in Athens | |
| 20:18–35 | Church elders in Ephesus | |
| 22:1–21 | Jews in Jerusalem | |
| 24:10–21 | Felix and his court | |
| 26:1–29 | Agrippa and his court |
ACTS—NOTE ON 2:14–41 Peter’s sermon is the first in a series of speeches and teachings in Acts (see chart). It consists primarily of scriptural proofs, citing Joel 2:28–32; Ps. 16:8–11; 110:1; 132:10 (see also 2 Sam. 7:6–16).
ACTS—NOTE ON 2:17 The last days began at Pentecost (see Heb. 1:2). They will continue until Christ’s return. Most rabbis believed the Spirit stopped speaking through human prophets with the last of the OT prophets. Joel’s prophecy of an outpouring of the Spirit on all flesh was understood as referring to a new messianic age. daughters. The women in the upper room participated in the gift of the Spirit at Pentecost, further confirming Joel’s prophecy.
ACTS—NOTE ON 2:19–21 The darkened sun and bloody moon, whether literal or symbolic, indicate the end of the earth. Peter included the full prophecy even though not all of it was yet fulfilled at this time. everyone who calls upon the name of the Lord shall be saved (Joel 2:32). The “name of the Lord” that saves is Jesus (see Acts 2:36; see 4:12), which affirms his deity.
ACTS—NOTE ON 2:23 Although Jesus was delivered up according to the definite plan and foreknowledge of God, that still did not remove responsibility from those who contributed to his death. Peter goes on to say, “you crucified and killed” him (see notes on 3:13–16; 3:17; 4:27). by the hands of lawless men. By Gentile officials and soldiers.
ACTS—NOTE ON 2:25–31 Peter quotes Ps. 16:8–11 as pointing to Jesus’ resurrection.
ACTS—NOTE ON 2:29 Both the OT (1 Kings 2:10; Neh. 3:16) and early Jewish tradition locate David’s tomb on the south side of Jerusalem. Peter may be referring to an earlier traditional tomb not far from where he was speaking.
ACTS—NOTE ON 2:33 The personal and orderly relationship among the persons of the Trinity is evident in this verse. When Christ’s work on earth was accomplished, he was exalted to the second highest position of authority in the universe, at the right hand of God. On Pentecost, Jesus himself poured out the Holy Spirit on the disciples in a new and more powerful way (vv. 1–11).
ACTS—NOTE ON 2:34 When Peter says that David did not ascend into the heavens, he is referring to his body.
ACTS—NOTE ON 2:38 Faith in Jesus as Savior is implied in the commands to repent and be baptized . . . in the name of Jesus Christ for the forgiveness of your sins. Repentance includes a change of mind that results in trusting God (that is, having faith). On repentance, see note on Matt. 3:2. The willingness to submit to baptism is an outward expression of inward faith in Christ (see 1 Pet. 3:21). See note on Acts 10:48. Likewise, genuine faith always involves repentance, and vice versa. The gift of the Holy Spirit means the Spirit himself coming to live in the believer.
ACTS—NOTE ON 2:39 Peter’s word that the promise was not just for the Jews who were listening but for all who are far off implies the inclusion of Gentiles (compare Eph. 2:13, 17). everyone whom the Lord our God calls to himself. Salvation is ultimately God’s work. It comes to those whom the Lord calls into personal relationship with him.
ACTS—NOTE ON 2:40 many other words. Luke provided only a small portion of Peter’s sermon.
ACTS—NOTE ON 2:41 The three thousand converts at Pentecost were added to the initial 120 believers (1:15).
ACTS—NOTE ON 2:42 apostles’ teaching. They shared what Jesus taught them before and after his resurrection. Fellowship included the sharing of material goods (v. 44). The breaking of bread (vv. 42, 46) was likely both the Lord’s Supper and a larger fellowship meal. Prayers were offered in house meetings and also in the temple area (vv. 42, 46).
ACTS—NOTE ON 2:44 all things in common. Some have seen this as a sort of socialist arrangement. This is clearly not the case, since (1) the giving was voluntary and (2) people still had personal possessions (see 12:12; 18:7). Further, Peter told Ananias and Sapphira that they did not have to sell their property and give away the money (5:4).
ACTS—NOTE ON 2:45 On generosity among Christians, see 2 Cor. 8:9–15.
ACTS—NOTE ON 2:47 And the Lord added to their number. God alone can enable people to repent and believe.
ACTS—NOTE ON 3:2 alms. Money or goods given to the poor.
Solomon’s portico was a covered walkway along the eastern wall of the temple area. It was about 300 yards (274 m) long and was lined with pillars 40 feet (12 m) high. It was apparently a popular meeting spot for the very first Christians in Jerusalem (3:11; 5:12).
ACTS—NOTE ON 3:6 To heal in the name of Jesus was to do so by his power and presence.
ACTS—NOTE ON 3:11–26 Peter’s second sermon in the temple area was primarily a call for Jews to repent of their rejection of Jesus as Messiah.
ACTS—NOTE ON 3:11 Solomon’s portico was a covered walkway along the eastern wall of the temple area. See also 5:12.
ACTS—NOTE ON 3:13–16 The reference to Jesus as God’s servant recalls Isa. 52:13–53:12. you delivered over and denied. . . . you denied. . . . you killed. Thus the people need Jesus’ forgiveness, which he will give if they repent of their previous unbelief.
ACTS—NOTE ON 3:14 Holy One and Righteous One are messianic terms (see Isa. 53:11; Mark 1:24).
ACTS—NOTE ON 3:15 you killed . . . God raised. . . . we are witnesses. The truth of Jesus’ death and resurrection is a recurring theme in the speeches in Acts (see 2:23–24; 4:10; 5:30–32; 10:39–41; 13:28–29; see also 1 Cor. 15:1–4).
ACTS—NOTE ON 3:16 By faith in his name refers to Peter’s faith, not to faith on the part of the lame man. the faith that is through Jesus. Jesus himself gives believers this kind of miracle-working faith.
ACTS—NOTE ON 3:17 you acted in ignorance, as did also your rulers. They did not fully understand that Jesus was the Messiah and the true Son of God. But such ignorance does not release people from responsibility for their actions.
ACTS—NOTE ON 3:18 See notes on 2:23; 3:13–16; 3:17; 4:27.
ACTS—NOTE ON 3:20 People experience times of refreshing when the Holy Spirit comes to dwell within them. This “refreshing” comes also to the world in general through believers who are changed by the Spirit’s power. That he may send the Christ is a clear reference to the second coming of Christ (see v. 21).
ACTS—NOTE ON 3:21 the time for restoring all the things. Christ will return and his kingdom will be established on earth. The earth will be renewed beyond what it was before Adam and Eve’s fall (see note on Rom. 8:20–21).
ACTS—NOTE ON 3:22–23 Peter quoted Deut. 18:15 to establish that Jesus was the prophet like me that God had promised to send, and to point out the danger of rejecting Jesus.
ACTS—NOTE ON 3:24 Samuel was considered the next prophet after Moses. these days. The coming of Christ and the new covenant age that began at Pentecost.
ACTS—NOTE ON 3:25–26 all the families of the earth. The gospel’s worldwide mission was already present in Peter’s message. Later, however, he would more fully understand what that mission entailed (see 10:1–11:18).
ACTS—NOTE ON 4:1 The captain of the temple was second in rank to the high priest. The Sadducees may have accepted only the Pentateuch as Scripture. They also denied the resurrection (see 23:8). They worked closely with the Romans to protect their own political and economic interests.
Not a needy person among them. The earliest Christians in Jerusalem were very generous in helping each other financially (4:34–35). Later, during a severe famine, new believers from all over the Roman Empire contributed to the needs of the Jerusalem church (see note on 11:27–30).
ACTS—NOTE ON 4:2 Most other Jews, including the Pharisees, believed in the resurrection. The Sadducees were upset with Peter’s preaching that in Jesus the general resurrection had begun.
ACTS—NOTE ON 4:3 The Jewish high court, the Sanhedrin, met in the mornings.
ACTS—NOTE ON 4:4 Since the men alone were about five thousand, the total number of Christians was probably much greater.
ACTS—NOTE ON 4:5 The Jewish high court had a majority of Sadducees and a minority of Pharisees, represented mainly by the scribes (lawyers) of the court.
ACTS—NOTE ON 4:6 Annas is named as high priest. High priests seem to have retained their title for life (see also note on John 18:24). His son-in-law Caiaphas was the official high priest at this time (serving A.D. 18–36).
ACTS—NOTE ON 4:8 filled with the Holy Spirit, said. See Luke 12:11–12.
ACTS—NOTE ON 4:10 whom you crucified. Peter accused the Sanhedrin judges of responsibility in Jesus’ death (compare 2:23; 3:15).
ACTS—NOTE ON 4:11 cornerstone. See Ps. 118:22; Isa. 28:16.
ACTS—NOTE ON 4:12 Peter’s statement that there was salvation in no other name meant the Sanhedrin had to place their faith in Jesus, the man they helped the Romans crucify. On Christ as the only way of salvation, see also Matt. 11:27; John 3:18; 14:6; 1 John 5:12.
ACTS—NOTE ON 4:13 Boldness is an important word in Acts, describing Spirit-inspired courage to speak in spite of any danger. See also 2:29; 4:29, 31; 28:31. uneducated, common. They had not gone through the advanced training of the rabbinic schools, but they were not necessarily illiterate or unintelligent. they had been with Jesus. Through knowing Jesus and spending three years with him, the disciples knew much more than the Sanhedrin.
ACTS—NOTE ON 4:18–20 charged them not to speak or teach . . . in the name of Jesus. Peter realized the impossibility of obeying this order (we cannot but speak). Believers cannot obey authorities when such authorities prohibit preaching the gospel or require Christians to disobey God’s commandments (5:29).
ACTS—NOTE ON 4:24–30 The believers prayed, quoting Ps. 2:1–2, a messianic prophecy.
ACTS—NOTE ON 4:27 Psalm 2 is interpreted in light of Jesus’ death. The “kings” and “rulers” of Acts 4:26 correspond to Herod Antipas (see note on Matt. 14:1) and Pilate (see note on Matt. 27:2). The Gentiles and peoples of Israel are those who participated in the crucifixion (Acts 2:23).
ACTS—NOTE ON 4:29 Their prayer for boldness in witness shows a determination to disobey the Sanhedrin’s command and be faithful in their witness.
ACTS—NOTE ON 4:31 God answered the believers’ prayer. They were all filled with the Holy Spirit indicates that people could be “filled” with the Holy Spirit more than once. Peter had already been “filled with the Holy Spirit” (v. 8), and all the disciples present at Pentecost had been “filled” with the Spirit as well (2:4).
ACTS—NOTE ON 4:32 everything in common. See note on 2:44.
ACTS—NOTE ON 4:34 The believers’ voluntary sharing exemplified the OT ideal of there not being a needy person among them (see Deut. 15:4–11).
ACTS—NOTE ON 4:36 Barnabas is a major character in the later chapters of Acts, particularly as Paul’s companion on his first mission. That mission began on Cyprus (13:4b–6), Barnabas’s home. The nickname son of encouragement describes his personality well (9:27; 11:25–26; 15:36–39).
ACTS—NOTE ON 5:2 The couple kept back . . . some of the proceeds. “Kept back” means in a secret and dishonest way.
Gamaliel was considered the greatest Jewish teacher of his day. Known for his humane interpretations of the law, he intervened on behalf of Peter and the apostles (5:33–39). As a young man, the apostle Paul learned the Law of Moses from Gamaliel (22:3), and he was apparently a very good student (see Gal. 1:14).
ACTS—NOTE ON 5:3 Satan “filled” their hearts just as the Spirit had “filled” the community for witness (4:31). Ananias must have claimed that he was giving all the money to the Lord’s work. His sin was the lie, claiming to be doing more than he did.
ACTS—NOTE ON 5:4 Ananias did not have to give anything to the church. Peter accused Ananias of lying to the Holy Spirit (v. 3). Here he says that he has lied . . . to God, showing that the Holy Spirit is a person and that he is divine.
ACTS—NOTE ON 5:5 great fear. Fear of the Lord is a common theme in Acts. It refers either to fear as godly awe, reverence, and devotion (as in 2:43; 10:2; 13:26) or fear of God’s displeasure and fatherly discipline (as in 5:5, 11; 16:29; 19:17; see also Heb. 12:7–10).
ACTS—NOTE ON 5:9 Peter accused Sapphira of testing the Spirit, an expression that echoes OT passages about testing the Lord (compare Ex. 17:2; Deut. 6:16). This is another indication of the Spirit’s deity (see note on Acts 5:4).
ACTS—NOTE ON 5:10 The text does not specify whether Ananias and Sapphira were “false” believers or if they truly belonged to the Lord despite their obvious sin.
ACTS—NOTE ON 5:12 The Christians had prayed for God to grant them the power to perform signs and wonders (see 4:30). This was mightily fulfilled through the apostles, especially in the events taking place in Solomon’s Portico, where the believers often witnessed.
ACTS—NOTE ON 5:13 None of the rest dared join them. Some take “them” to refer to “the whole church” in v. 13, and “they” in v. 12 to refer to all the believers. Others understand “them” in v. 12 and “they” in v. 13 to be the apostles.
ACTS—NOTE ON 5:15 his shadow might fall on some of them. The Holy Spirit was so powerful in and around Peter that those who came near him experienced healing (compare 19:12).
ACTS—NOTE ON 5:17 filled with jealousy. These Sadducees were “jealous” to keep their own influence and power (compare 7:9; 13:45; 17:5).
ACTS—NOTE ON 5:20 words of this Life. Words of salvation and eternal life. Early Christianity may have been called “the Life” as well as “the Way” (see note on 9:1–2).
ACTS—NOTE ON 5:21 It was daybreak, and a crowd would be gathering at the temple for the morning sacrifices. council, all the senate. The Sanhedrin.
ACTS—NOTE ON 5:30 hanging him on a tree. See note on 10:39; see also Deut. 21:22–23.
ACTS—NOTE ON 5:34 Gamaliel, the most prominent rabbi of his day, was Paul’s teacher (22:3). He belonged to the Pharisaic minority on the Sanhedrin, but had considerable influence.
ACTS—NOTE ON 5:36–37 Gamaliel cited two examples of failed movements. The first was a revolutionary named Theudas, and the second Judas the Galilean, who is said to have come “after him.” Judas the Galilean is well known. He led a tax revolt in A.D. 6. Although there is no other historical record of “Theudas,” he was probably a leader of a revolt following the death of Herod the Great in 4 B.C.
ACTS—NOTE ON 5:40 This time the Sanhedrin enforced their command by beating the apostles. The text does not say whether it was with the maximum of 39 stripes prescribed by Jewish law (see 2 Cor. 11:24) or with fewer stripes.
ACTS—NOTE ON 6:1–12:25 The Witness beyond Jerusalem. Beginning with Greek-speaking Jewish Christians in Jerusalem (6:1–7), the Christian gospel was proclaimed to an ever-widening circle—to Samaria (8:4–25), to an Ethiopian (8:26–40), to a Gentile God-fearer (10:1–48), and to the Gentiles of Antioch (11:19–30). The stage was then set for Paul’s ministry that would go to the “end of the earth” (chs. 13–28; compare 1:8).
ACTS—NOTE ON 6:1 The Hellenists were Jewish Christians whose primary language was Greek. They may have been born outside of Palestine. The Hebrews were native Palestinian Jews who spoke Aramaic as their primary language. They seem to have overlooked the Hellenist widows unintentionally. the daily distribution. Of provisions for the needy.
ACTS—NOTE ON 6:5 Stephen and Philip will become prominent in Acts. The NT makes no further mention of the other five.
ACTS—NOTE ON 6:6 The apostles confirmed the congregational election when they prayed and laid their hands on them. Laying on of hands is done in connection with several things in Acts: healing (9:17), the gift of the Spirit (8:18; 9:17; 19:6), and commissioning to a ministry (both here and at 13:3). Interpreters differ over whether these seven men should be considered the first “deacons” in the church. On the one hand, the noun “deacon” does not occur here. On the other hand, the corresponding verb (“to serve, help, give assistance”) is used in 6:2. This same verb is used of those who serve as deacons in 1 Tim. 3:10, 13. However, this is a common verb for “render service.”
ACTS—NOTE ON 6:7 A great many of the priests became Christians. The lower ranks of the priesthood numbered in the thousands. Many were poor. They may have first been attracted to Christians by their charity, provided under the guidance of the newly appointed deacons (vv. 1–6).
ACTS—NOTE ON 6:8–15 Stephen ministered to the needy and also taught the Word and performed wonders and signs.
ACTS—NOTE ON 6:9 Stephen preached to Hellenistic Jews (see note on v. 1) and Greek-speakers like himself. Freedmen were Jews who had been enslaved and then granted freedom. Cyrenians and Alexandrians represent North Africa. Those in Cilicia and Asia represent the area of modern Turkey.
ACTS—NOTE ON 6:14 Stephen must have referred to what Jesus said about destroying the temple and rebuilding it in three days (Mark 14:58). John clarified this as Jesus referring to his body (John 2:19–21).
Stephen was one of seven men chosen by the disciples to care for the Greek-speaking widows in the church (6:5). Like the apostles, Stephen not only ministered to the needy but also proclaimed the gospel. Many of the religious leaders grew angry at Stephen, who was performing signs and wonders and speaking with great wisdom. They dragged him before the Sanhedrin, where he was falsely accused of blasphemy. During his defense, Stephen compared Israel’s repeated disobedience in OT times to the nation’s present rejection of the Messiah. This made the members of the Sanhedrin so angry that they cast him out of the city and stoned him. Stephen’s prayers as he was dying echoed those prayed by Jesus on the cross (7:59–60). His martyrdom led to a time of persecution against the church. (Acts 6:8–10)
ACTS—NOTE ON 6:15 like the face of an angel. Apparently the brightness of the glory of God was on Stephen’s face (compare Ex. 34:29–30; Matt. 17:2).
ACTS—NOTE ON 7:1–53 Stephen’s defense is the longest speech in Acts. It is a selective summary of OT history that turned the charges on his accusers: they were the ones disobeying God because they rejected his appointed leaders.
The speeches in Acts are an important part of Luke’s historical account. They make up nearly a third of the book. Ten of these are extended speeches: three by Peter, one by Stephen, and six by Paul.
ACTS—NOTE ON 7:6 four hundred years. That is, the time Israel spent in Egypt.
ACTS—NOTE ON 7:7 Combining Gen. 15:13–14 with Ex. 3:12, Stephen spoke of God’s assurances to Abraham that after 400 years his descendants would come to Canaan and worship God in this place.
ACTS—NOTE ON 7:9 The theme of Israel’s rejection of God’s chosen leaders (such as Joseph) runs throughout Stephen’s speech, culminating in their rejection of Jesus. God was with him. God’s presence with Joseph in Egypt shows that God can bless those outside the Promised Land. A physical temple is not needed for his saving purposes.
ACTS—NOTE ON 7:14 When Stephen cites the number of Jacob’s kindred at seventy-five instead of seventy, he follows the Greek translation of the OT rather than Hebrew text for Ex. 1:5. The different texts were apparently based on different decisions regarding whether to include Jacob and his wife and the additional descendants born to Ephraim and Manasseh in Egypt.
ACTS—NOTE ON 7:16 the tomb that Abraham had bought . . . from the sons of Hamor in Shechem. It was actually Jacob who bought land “from the sons of Hamor” in Shechem (Gen. 33:19), and this is where Joseph was buried (Josh. 24:32). Stephen may have been using the name “Abraham” to refer to all of Abraham’s family or descendants, including Jacob (compare Heb. 7:9–10). Another possible explanation is that Abraham had earlier bought the same piece of land when he built an altar in Shechem (Gen. 12:6–7), but Jacob later had to repurchase it (compare Gen. 21:27–31 with Gen. 26:23–33).
ACTS—NOTE ON 7:20 Stephen’s recital of the story of Moses is in three parts, covering 40 years each: birth and years in Pharaoh’s court (vv. 17–22), flight from Egypt and stay in Midian (vv. 23–29), and divine call at Sinai and leading Israel in the wilderness (vv. 30–43).
ACTS—NOTE ON 7:22 Moses’ education in Egyptian wisdom is not mentioned in the OT, but it was well established in Jewish tradition.
ACTS—NOTE ON 7:23 The rejection of Moses’ attempt to reconcile two quarreling Israelites (Ex. 2:11–15) illustrates Israel’s constant rejection of its God-sent leaders (see Acts 7:35).
ACTS—NOTE ON 7:35–36 Stephen presents Moses as a type of Christ: both were men whom God sent, both served as a redeemer (see Luke 24:21), and both performed wonders and signs (see Acts 2:22).
ACTS—NOTE ON 7:37 Christ is the prophet whom Moses predicted (see Deut. 18:15; Acts 3:22).
ACTS—NOTE ON 7:38 congregation. The characteristic NT word for “church.” The idea that the law was mediated by angels was well established in Judaism. It is repeated in v. 53, in Gal. 3:19, and Heb. 2:2.
ACTS—NOTE ON 7:40–41 The golden calf incident illustrates the Israelites’ continuing rejection of Moses’ leadership and their idolatry.
ACTS—NOTE ON 7:42–43 Stephen continues his description of Israel’s idolatry during their occupation of the Promised Land, when they worshiped stars and planets (the host of heaven). To establish this fact he quotes the Greek version of Amos 5:25–27. Moloch was the Canaanite sun god. The identity of Rephan is uncertain, but it may be Repa, the Egyptian name for Saturn.
ACTS—NOTE ON 7:44 Stephen turned to the charge made against him regarding the temple (6:12–14). He contrasted the tabernacle (or tent) with the temple. The temple is not necessary for God’s purposes, for in the wilderness God was worshiped in the tabernacle. In distinction from the temple, it was movable, and yet it contained the witness, the stone tablets inscribed with God’s law. His point was not to make too much of the temple.
ACTS—NOTE ON 7:48 Stephen quotes Isa. 66:1–2 to establish that God does not dwell in houses. Israel’s error was in confining God to the temple. Further, Stephen suggests that neither the tabernacle nor the temple were intended to last forever. Both pointed to something greater that was to come.
ACTS—NOTE ON 7:51 Stephen concludes with a direct attack on Israel for rejecting the Messiah. This seems harsh, but Luke will soon say that Stephen was “full of the Holy Spirit” (v. 55; see 6:10, 15) and so his accusation was also led by the Spirit. Using the OT, he accused his Jewish listeners of being stiff-necked (see Ex. 34:9), uncircumcised in heart and ears (Deut. 10:16; Jer. 6:10), and resisting the Holy Spirit (Isa. 63:10).
ACTS—NOTE ON 7:52 Like Jesus, Stephen accused his Jewish listeners of killing the prophets (compare Luke 11:47–51; 13:34) and of rejecting their ultimate God-sent deliverer, the Righteous One (see Acts 3:14–15).
ACTS—NOTE ON 7:58 It is debated whether Stephen was stoned on the Sanhedrin’s order or killed by mob violence. The fact that he was appearing before the Sanhedrin (6:12) favors the former, but the fast nature of the stoning suggests mob behavior. Also, the Sanhedrin did not have the legal right to execute without Roman permission (see John 18:31).
ACTS—NOTE ON 7:59–60 Stephen’s dying prayer recalls Jesus’ words during his crucifixion (Luke 23:34, 46). Fell asleep is a Christian expression for death, reflecting assurance of a future resurrection.
ACTS—NOTE ON 8:1 they were all scattered. See note on John 7:35. This “dispersion” led to the fulfillment of the promise in Acts 1:8 (see James 1:1; 1 Pet. 1:1).
The Ethiopian mentioned in 8:26–40 was an official in the royal court of Ethiopia, located in what is now Sudan and Ethiopia. Philip found him reading the OT Scriptures, which means he was probably a “God-fearer,” that is, a non-Jew who was seeking to know about the God of Israel. His journey to Jerusalem would have taken him three months—a true sign of his sincerity in seeking the Lord.
ACTS—NOTE ON 8:3 Saul (later called Paul) was instrumental in the persecution, as he testifies later in Acts (22:4–5; 26:10–11) and in his epistles (1 Cor. 15:9; Gal. 1:13, 23; Phil. 3:6; 1 Tim. 1:13).
ACTS—NOTE ON 8:5 Philip most likely visited Sebaste, the main city of the Samaritans, located at the foot of their holy mountain Gerizim. The Samaritans were a racially and religiously mixed group of partly Jewish and partly Gentile ancestry. They were disliked by both Jews and non-Jews (see note on John 4:4).
ACTS—NOTE ON 8:6 The Samaritans had their own expectation of a prophetic Messiah. They believed he would come to Mt. Gerizim (see John 4:20). John the Baptist and Jesus had previously ministered in this area (John 3:23; 4:4–42). Like the apostles, Philip had received the Holy Spirit’s power to cast out demons and to heal. This confirmed the truth of his message.
ACTS—NOTE ON 8:9 On ancient magic, see note on 13:6.
Along with Stephen, Philip was one of the seven men chosen to help the apostles minister to the early church. Referred to as “Philip the evangelist” (21:8), he began his ministry in Samaria, where he proclaimed Christ boldly and with power. Like the apostles, Philip had received the Holy Spirit’s power to cast out demons and to heal the sick. The Bible says that as a result of Philip’s ministry in Samaria “there was much joy in that city” (8:8). God later led Philip toward Gaza, where he explained the gospel to an Ethiopian royal official. After baptizing the man, Philip was immediately carried away by the Spirit of the Lord to a new area of ministry. (Acts 8:5–8)
ACTS—NOTE ON 8:13 Commentators differ over whether Simon had genuine saving faith. Peter’s strong rebuke of Simon suggests that he did not (see vv. 20–21).
ACTS—NOTE ON 8:14 The apostles at Jerusalem retained their authority over the entire church. When they heard of Philip’s mission, they sent Peter and John to confirm the accuracy of his message.
ACTS—NOTE ON 8:17 they received the Holy Spirit. The Lord waited to demonstrate the full power of the Holy Spirit (vv. 15–16) until some of the apostles themselves could be present. This way there would be no question at all that the Samaritans had received the Holy Spirit in the same way that the Jewish Christians had (see Rom. 11:13–24; Eph. 2:11–22).
ACTS—NOTE ON 8:18 Simon saw that the Spirit was given. Since Simon observed this, there must have been some outward evidence of the Spirit. This may have been speaking in tongues, prophesying, or both (see 10:46; 19:6). offered them money. Magicians often exchanged secrets for money.
ACTS—NOTE ON 8:21 Neither part nor lot is OT language for having no share in something (see Deut. 14:27). This seems to indicate that Simon has now shown the condition of his heart and that he does not belong to God’s people (but see note on Acts 8:13).
ACTS—NOTE ON 8:24 Whether Simon truly repents is unclear.
ACTS—NOTE ON 8:25 The apostles’ preaching in many villages of the Samaritans fulfills 1:8.
ACTS—NOTE ON 8:26–27 Gaza was the last watering place before the desert on the road from Jerusalem to Egypt. Ethiopia was the ancient Nubian Kingdom, south of Aswan on the Nile. eunuch. In the OT and NT, eunuchs were royal officials. Some were emasculated, but not all. He had been to Jerusalem to worship, so the eunuch was probably a “God-fearer,” a Gentile who worshiped Israel’s God but had not become a full convert. Isaiah (v. 28) promised that God would grant faithful eunuchs a heritage “better than sons and daughters” (Isa. 56:3–5). He also promised that Nubians would worship the Lord (Isa. 18:7).
ACTS—NOTE ON 8:30 People usually read aloud in those days, so Philip would recognize that the eunuch was reading Isa. 53:7–8.
ACTS—NOTE ON 8:39 carried . . . away. Compare 2 Kings 2:11.
ACTS—NOTE ON 8:40 Philip was sent to the coastal region, first to Azotus (OT Ashdod), then to Caesarea, where he seems to have settled (see 21:8). Caesarea had a large Greek-speaking population. Originally a small harbor town, it was rebuilt by Herod the Great with a greatly improved harbor, a hippodrome, and an aqueduct. In Philip’s day it was the seat of the Roman government of Judea. Tense relations existed between its Jewish and Gentile inhabitants.
ACTS—NOTE ON 9:1–31 In chs. 6–12 Luke deals primarily with the witness of the Jerusalem church among the dispersed Greek-speaking Jews (the “Hellenists”) and with the apostle Peter. The conversion of Saul (later called Paul) fits into this time frame. As a Greek-speaking Diaspora Jew, Paul was himself a Hellenist, and he eventually became the prime leader in their outreach to the Gentiles. Luke does not record the date of Paul’s conversion, but a reasonable estimate is c. A.D. 33–34.
A famous hometown. Paul said that his hometown of Tarsus (9:11) was “no obscure city” (21:39). It had been known for years as a center of learning and in Paul’s day was the capital city of the Roman province of Cilicia. One of its claims to fame was as the site of the first meeting between Mark Antony and Cleopatra.
ACTS—NOTE ON 9:1–2 The account of Saul resumes from 8:3. Saul’s papers from the high priest may have been official legal documents or letters of introduction to the synagogues at Damascus. belonging to the Way. A description of Christians, referring either to the way of salvation (16:17; compare Jesus’ teachings in Matt. 7:14; John 14:6) or the true way of life in relation to God (see Acts 18:25–26; compare Ps. 1:6; 27:11) or to both together. The expression also occurs at Acts 19:9, 23; 22:4; 24:14, 22.
ACTS—NOTE ON 9:3 Damascus was 135 miles (217 km) northeast of Jerusalem, a six-day journey by foot. Damascus was an oasis on the border of the Arabian desert and on the main route from Mesopotamia to Egypt.
ACTS—NOTE ON 9:4 Jesus’ reference to Saul’s persecuting me shows his close identity with his followers: to persecute Christians was to persecute Christ.
ACTS—NOTE ON 9:5 “Who are you, Lord?” Though Paul was physically blinded by the bright light (see vv. 3, 8–9), he indicates elsewhere that he actually saw the risen Christ on this occasion (see v. 27; 1 Cor. 9:1).
ACTS—NOTE ON 9:7 Saul’s companions heard the voice but saw no one. In his later testimony to the Jews, Paul spoke of them seeing the light but not understanding the voice (22:9). They had no vision of Jesus nor did they hear his message to Saul, but they could testify to a brilliant light and a sound.
ACTS—NOTE ON 9:10 The Lord is Jesus and not the Father (see v. 17). Ananias’s response, Here I am, is like that of OT people such as Abraham (Gen. 22:1, 11), Jacob (Gen. 46:2), Moses (Ex. 3:11), Samuel (1 Sam. 3:4–8), and Isaiah (Isa. 6:8).
Ananias. There are three different men named Ananias in the book of Acts (see 5:1; 9:10; 24:1). The Ananias who was apparently the first believer to welcome Paul after his conversion is a positive example of obedience to the Lord (9:10–19).
ACTS—NOTE ON 9:11 The street called Straight is one of the world’s oldest continually occupied streets, still existing today. Tarsus. See note on v. 30.
ACTS—NOTE ON 9:15 Later in Acts, Saul (later called Paul) preaches to Gentiles, to kings (Agrippa II, ch. 26), and to the children of Israel.
ACTS—NOTE ON 9:18 something like scales fell from his eyes. This physical event was a symbol that Saul’s spiritual blindness had been overcome. He could now see and understand the truth (see 2 Cor. 3:14 for a related image). was baptized. Through baptism, Saul made an immediate public declaration of his faith in Jesus as the Messiah.
ACTS—NOTE ON 9:19b–20 Saul likely received instruction in the Christian “way” from the disciples at Damascus. In Galatians, Paul notes that during this time he “went away into Arabia, and returned again to Damascus” (see Gal. 1:17). Here, as throughout his ministry, Paul began his witness in the synagogues (see note on Acts 13:5).
ACTS—NOTE ON 9:23 the Jews. Luke often uses the phrase “the Jews” to refer to Jewish people who opposed the gospel (see esv footnote on v. 23; see also 12:3; 13:45; 14:4; 17:5; 19:33; etc.). plotted to kill him. Specifically “the governor under King Aretas” helped in the attempt to kill him (see 2 Cor. 11:32–33).
Author of 13 out of the 27 NT books, Paul is one of the most important people in the history of the Christian faith. Born in Tarsus with the Hebrew name “Saul,” he was both a Jew and a Roman citizen. He came to Jerusalem as a young man to be educated by Gamaliel, the most famous rabbinic scholar of that time. After approving the stoning of Stephen, Saul helped lead a great persecution against the church (8:1–3). Then, on his way to Damascus to arrest believers, he was dramatically converted to the faith (9:1–31). Paul would eventually go on three missionary journeys, winning many people to faith in Christ and establishing churches in cities all across the Roman Empire. He was especially effective in explaining the gospel to Gentiles. Paul faced brutal opposition throughout his ministry and eventually was imprisoned. He wrote many of his letters while under house arrest and later in prison in Rome, before being martyred for his faith. (Acts 9:1–22)
ACTS—NOTE ON 9:27 Barnabas . . . brought him to the apostles (in Jerusalem). According to Gal. 1:18–19, this visit took place three years (see note on Acts 11:27–30) after his conversion (which could make this c. A.D. 37). Paul met with Peter for 15 days. He had no discussions with the other apostles, except for meeting James, the brother of Jesus.
ACTS—NOTE ON 9:29 The Hellenists here are not the same as the Jewish believers called “Hellenists” in 6:1. These people were Jews, but not Christians.
ACTS—NOTE ON 9:30 On Caesarea, see note on 8:40. Paul’s hometown of Tarsus was a strategically important city in southeast Asia Minor on the road from Syria into central Asia Minor. Paul calls it “no obscure city” (21:39). To Tarsus corresponds to Gal. 1:21, where Paul says he went to “Cilicia,” the province in which Tarsus was located. Paul was based in Tarsus and ministered in Syria-Cilicia for the next eight years (c. A.D. 37–45). Some of the events described in 2 Cor. 11:23–27 perhaps occurred during this time, and probably also his intense vision of heaven (2 Cor. 12:2–4).
ACTS—NOTE ON 9:31 the church throughout all Judea and Galilee and Samaria. There may have been hundreds of churches in the small cities and towns throughout this large region, but all of them together can be called a “church.” peace. See also Gal. 1:22–24. fear of the Lord. See note on Acts 5:5.
ACTS—NOTE ON 9:32 Saints refers to Christians. Lydda (OT Lod) is 23 miles (37 km) northwest of Jerusalem on the road to Joppa. Lydda served as a regional administrative town for Judea, and was on an important trade route.
ACTS—NOTE ON 9:34 Jesus Christ heals you. See note on 3:6. Make your bed probably refers to folding the mat on which he was lying.
ACTS—NOTE ON 9:35 Sharon referred to the whole coastal plain north of Lydda.
ACTS—NOTE ON 9:36 Joppa (modern Jaffa/Yafa, south of Tel Aviv) was a port city on the coast, 11 miles (18 km) northwest of Lydda.
ACTS—NOTE ON 9:40 Tabitha, arise. Peter had no supernatural power of his own, but the Lord had showed him what he was going to do in response to Peter’s prayer. See note on 3:6.
ACTS—NOTE ON 9:41 The Greek verb for raised her up is the same word used throughout the NT for Jesus’ resurrection.
ACTS—NOTE ON 9:43 As a tanner, Simon worked with animal hides.
ACTS—NOTE ON 10:1 Cornelius resided at Caesarea (see note on 8:40). He was a centurion, a commander of 100 men. A Cohort usually consisted of 600 men under the command of six centurions. In remote areas such as Judea a cohort might have as many as 1,000 men. Centurions were paid as much as five times the pay of an ordinary soldier, so Cornelius would have been socially prominent and wealthy.
ACTS—NOTE ON 10:2 devout man who feared God. A “God-fearer” (compare v. 22; 8:26–27; 13:16, 26) was a Gentile who worshiped Israel’s God but who had not submitted to Jewish conversion rites. Cornelius followed two of the primary expressions of Jewish religion—prayer and almsgiving. alms. See note on 3:2.
ACTS—NOTE ON 10:3–4 The ninth hour is 3:00 P.M. This was a set hour of prayer for Jews according to later tradition.
ACTS—NOTE ON 10:4 memorial. His deeds were equal to sacrifice (compare Lev. 2:2, 9, 16).
ACTS—NOTE ON 10:9 housetop. Houses in Judea typically had flat roofs, used as living space.
ACTS—NOTE ON 10:12 all kinds of animals and reptiles and birds. Both clean and unclean animals. Jewish law forbade eating unclean animals (see Lev. 11:2–47).
ACTS—NOTE ON 10:13–16 kill and eat. God was overturning the old clean/unclean distinctions and dietary laws in general, along with all other “ceremonial” laws in the Mosaic covenant (including laws about sacrifices, festivals and special days, and circumcision). Peter was treating Gentiles as unclean, following later tradition rather than the OT. Israel was supposed to minister to other nations (Ex. 19:5–6) and teach them to follow God. God corrects Peter’s behavior.
ACTS—NOTE ON 10:28 unlawful. Not in terms of violating OT commands but in the sense of not following later Jewish traditions. God has shown me refers to the vision of vv. 10–16.
ACTS—NOTE ON 10:34–43 This message to the Gentiles provides a summary of Jesus’ ministry. The speech may have been a much longer one, which Luke summarizes.
Cornelius was a Roman centurion and a “God-fearer”—a Gentile who worshiped Israel’s God. As a centurion, Cornelius would have been a socially prominent and wealthy man. The Bible says that he “gave alms generously to the people, and prayed continually to God” (10:2), and that he was held in high regard “by the whole Jewish nation” (10:22). An angel of the Lord appeared to Cornelius in a vision and instructed him to send for the apostle Peter. When Peter arrived, he preached the gospel to Cornelius and his friends and family. While he was still speaking, the Holy Spirit was poured out on these Gentile seekers. Cornelius and his household were baptized, and their conversion convinced the early church that God’s promises were for Gentiles as well as for Jews. (Acts 10:30–33)
ACTS—NOTE ON 10:35 in every nation. Not just among Jews. acceptable to him. The question here is whether God’s favor is available to Jews only (“partiality,” v. 34) or is now available to Gentiles also (those “in every nation”). fears him and does what is right. Although Peter does not explicitly mention saving faith, it likely is implied (see note on v. 2).
ACTS—NOTE ON 10:36 The references to the good news of peace and to Christ being Lord of all echo Isa. 52:7 and 57:19.
ACTS—NOTE ON 10:39 Tree may refer to Deut. 21:23. Through his death, Jesus took on himself the penalty for sin. See Gal. 3:13.
ACTS—NOTE ON 10:41 Who ate and drank with him shows that Jesus had a real physical body after his resurrection. Eating and drinking are signs of close personal fellowship.
ACTS—NOTE ON 10:43 everyone who believes. See note on 2:38.
ACTS—NOTE ON 10:44 These Gentiles had come to genuine saving faith in Christ. They had received the power and presence of the Holy Spirit, showing that God had accepted them as full members of his people. The fact that they had not followed any Mosaic ceremonial laws (such as circumcision, sacrifice, or dietary restrictions) before receiving the gift of the Spirit is important (see 11:15–17).
ACTS—NOTE ON 10:47 Baptizing these people would be an outward sign of an inward work of God in their hearts and of their personal commitment to Christ. Just as we have refers to receiving the Spirit at Pentecost.
ACTS—NOTE ON 10:48 To be baptized in the name of Jesus Christ (see also 2:38; 8:16) is not different from being baptized “in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). The “name” of the Father and the Son and the Holy Spirit is the same as the “name” of Jesus Christ (see note on Acts 3:16). The Father, Son, and Holy Spirit share one “name” (that is, one character). remain for some days. Peter’s willingness to stay with them likely involved his sharing meals with the Gentiles. This was a bold step for one who had been so concerned about clean and unclean foods (see also notes on Gal. 2:11–21).
ACTS—NOTE ON 11:2 The circumcision party was a group of strict Jewish Christians. They probably held the position that Gentiles who wished to become Christians must first become converts to Judaism. This included circumcision and living by the ritual laws.
Antioch in Syria was the third largest city in the Roman Empire, after Alexandria and mighty Rome. With a population of over a half million, it was the capital of the Syrian province and a major hub for the spread of Christianity throughout the Gentile world.
ACTS—NOTE ON 11:3 On eating with uncircumcised men, see 10:28.
ACTS—NOTE ON 11:12 Peter was to make no distinction between Jews and Gentiles.
ACTS—NOTE ON 11:15 Just as on us refers to Pentecost. See also 10:44–48 and note on 10:47. That the Spirit came to Cornelius and other Gentiles settled matters as far as Peter was concerned.
ACTS—NOTE ON 11:18 On repentance, see note on 2:38.
ACTS—NOTE ON 11:19–26 With the establishing of a church at Antioch and its outreach to Gentiles, the focus in Acts shifts from Jerusalem to Antioch.
ACTS—NOTE ON 11:19 persecution that arose over Stephen. See 8:1, 4. Phoenicia was in the area of present-day Lebanon. Its primary cities were Tyre, Sidon, and Ptolemais. (For Christian communities there, see 21:3–7.) Cyprus was 100 miles (161 km) off the coast. Antioch (modern Antakya) was the largest city of the area and capital of the Roman province of Syria. It had a population of a half million or more. Only Rome and Alexandria were larger in ancient times.
ACTS—NOTE ON 11:20 men of Cyprus and Cyrene. Diaspora Jews, natives of the nearby island of Cyprus and of the northern African region of Cyrene. Hellenists here means Greek-speaking Gentiles. (This term can refer to a variety of groups; see note on 6:1.)
ACTS—NOTE ON 11:22 they sent Barnabas to Antioch. When the “mother church” in Jerusalem heard of Antioch’s witness to the Gentiles, they sent Barnabas to confirm the faithfulness of the new outreach (compare 8:14).
ACTS—NOTE ON 11:25–26 Paul had gone to Tarsus after his conversion (9:30). As a Diaspora Jew, he was particularly suited for the Gentile outreach. The fact that the disciples were first called Christians in Antioch probably reflects a label applied by the unbelieving public in Antioch. It shows that the disciples were beginning to have an identity of their own apart from other Jews. See also 26:28 and 1 Pet. 4:16.
ACTS—NOTE ON 11:27–30 Paul and Barnabas represented the Antioch church by bringing its offering to the Jerusalem church in a time of need (see chart). Paul says in Gal. 2:1 that this second visit to Jerusalem (Acts 11:30) took place “after fourteen years” (presumably 14 years after his conversion), so it occurred in either A.D. 45, 46, or 47. Most commentators believe these calculations of years were made according to ancient “inclusive” methods, in which part of a year was still counted as a year. Paul’s “fourteen years” could have been as little as twelve and a half years by modern methods of counting.
Barnabas was a Levite from Cyprus. His birth name was Joseph, but the apostles called him Barnabas, which means “son of encouragement.” The nickname fit his personality well. Following Paul’s conversion, the Christians in Jerusalem were initially afraid of their former persecutor. Barnabas, however, befriended Paul and introduced him to the apostles. He brought Paul to Antioch to help build a church there (11:25–26), and became Paul’s companion on his first missionary journey. The two men eventually had a sharp disagreement over John Mark, who had left Paul and Barnabas before the end of the first journey. As a result of the disagreement, Paul and Barnabas went their separate ways. While Paul chose Silas as his companion for his second journey, Barnabas took Mark on a separate mission back to Cyprus to strengthen the church there. (Acts 11:22–26)
ACTS—NOTE ON 11:27 Christian prophets are mentioned elsewhere in Acts (13:1; 15:32; 21:9). They provided instruction and encouragement as they spoke words revealed to them by the Holy Spirit. Sometimes such prophecies foretold the future, as Agabus did here (see also 21:4, 10–11). On the gift of prophecy, see note on 1 Cor. 12:10 and other notes on 1 Corinthians 12–14.
ACTS—NOTE ON 11:28 a great famine. Historians believe this famine took place in A.D. 45–46 or 47. Over all the world is a general prediction of the many regional famines that took place during Claudius’s reign.
ACTS—NOTE ON 11:30 The reference to elders marks a transition in day-to-day leadership of the Jerusalem church (see 4:35–37; 6:1–6).
ACTS—NOTE ON 12:1 Herod was Herod Agrippa I, a grandson of Herod the Great (see note on Matt. 2:1). He ruled over various territories in Judea until his kingdom reached the full extent of his grandfather’s territory (A.D. 41–44).
The death of James. In Mark 10:39, Jesus implies that the brothers James and John would suffer a similar death to his. For James, this was fulfilled when Herod Agrippa I, Roman ruler over Palestine, ordered his execution (Acts 12:2).
ACTS—NOTE ON 12:2 The martyred James was Jesus’ disciple, son of Zebedee and brother of John.
ACTS—NOTE ON 12:3 The days of Unleavened Bread, the seven days following the Passover meal, were considered holy and were not to be violated by an execution.
Herod Agrippa I was a grandson of Herod the Great. He grew up in Rome, where the future Roman emperors Gaius (Caligula) and Claudius were his childhood playmates. It was largely due to these friendships that Herod was granted rule over various territories in Judea. Herod was a violent persecutor of Christians, perhaps because he believed such persecution would help him gain favor with the Jews (12:3). He executed James, and had Peter put in prison. Following a well-received speech given to the people of Tyre and Sidon, Herod was enthusiastically praised as a god. Rather than reject the people’s worship, he embraced it. The Bible says that because of this demonstration of godless pride, an angel of the Lord immediately struck him down, and he died a gruesome death (12:23). (Acts 12:1–3)
ACTS—NOTE ON 12:4 The prison was probably the Tower of Antonia (see note on 21:31–32). The use of four squads of soldiers reflects Roman practice: one squad of four soldiers for each of the four three-hour watches of the night. Passover refers to the entire spring festival that includes Passover and the Feast of Unleavened Bread.
ACTS—NOTE ON 12:12 John whose other name was Mark will be a major figure in the next three chapters. He goes with Paul and Barnabas on the first part of their first missionary journey but leaves them (see v. 25; 13:5, 13). Mark later accompanied Peter (see 1 Pet. 5:13). There is substantial evidence from the early church that he wrote the Gospel of Mark (see Introduction to Mark: Author, Date, and Recipients).
ACTS—NOTE ON 12:17 James here is the brother of Jesus (see Introduction to James: Author, Date, and Recipients; Gal. 1:19), not James the brother of John (who was killed by Herod, Acts 12:2). From this point forward in Acts, James seems to be the most prominent leader among the apostles in Jerusalem (see 15:13–21; 21:18). For some reason Peter no longer remained the leader and spokesman in Jerusalem. Rather, he went to another place, possibly either Rome or Antioch.
ACTS—NOTE ON 12:18–19 In executing the sentries (guards), Herod followed Roman practice. Soldiers who lost their prisoners were subject to the same penalty as that due to the prisoners. Caesarea (see note on 8:40).
ACTS—NOTE ON 12:20 A chamberlain was a trusted personal assistant to a high government official.
ACTS—NOTE ON 12:25 their service. That is, their famine relief journey to Jerusalem (see 11:29–30).