PETER
The 1201:1-26 The Pentecostal crowd 2:1-47 The lame man 3:1-11 The high priest 4:1-35 Ananias and Sapphira 5:1-16 The lawyer Gamaliel 5:17-42 Simon the sorcerer 8:14-25 Aeneas the cripple 9:32-35 Dorcas 9:36-43
Cornelius the centurion 10:1-48 The legalizers 11:1-18 The angel of God 12:1-24
The complaint of the Greeks 6:1 The conference of the twelve 6:2-4 The choice of the seven 6:5-8 The slander of the libertines 6:9-15 The sermon of Stephen 7:1-53 The stoning of Stephen 7:54-60
The evangelist in the city of Samaria (8:4-8)
Philip, the soul-winner in the desert of Gaza (8:26-39)
“Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him."
lus. His first one (the Gospel of Luke) was written to tell what Christ did while on earth through his physical body (see Lk. 1:1-4). His second letter (the book of Acts) was written to tell what Christ was doing while in heaven through his spiritual body, the church.
b. He begins by reminding Theophilus "of all that Jesus began both to do and to teach" (1:1). This, of course, was in stark contrast to the wicked Pharisees, who, according to the Savior, "say, and do not" (Mt. 23:3).
c. Luke speaks of the "many infallible proofs" which surrounded the resurrection ministry. During that time our Lord appeared at least ten different times to his followers.
d. Just prior to his ascension, Christ commanded his apostles that "they should not depart from Jerusalem, but wait for the promise of the Father" (1:4). Much ink has been used attempting to explain these five words, "the promise of the Father." Various passages of Scripture make it clear that this promise of the Father (Joel 2:28; Acts 2:16) and also of the Son (Jn. 14:16, 26; 15:26; 16:7) was a reference to the arrival of the Holy Spirit.
The Holy Spirit had, of course, already performed an Old Testament ministry, but now his work was to introduce three completely new elements.
(1) It was to be universal. Previous to this time the Holy Spirit had confined his work among humanity to the nation Israel. There is no record before the book of Acts where he fell upon the Greeks or Romans or
Babylonians, etc. But now he was coming to bless all repenting sinners everywhere.
(2) It was to be permanent. Although the Holy Spirit did come upon certain Old Testament men, he often departed from them also.
(a) As illustrated by Samson. This Hebrew strong man enjoyed the presence of the Holy Spirit on various occasions (Jdg. 14:6, 19; 15:14). But then, because of sin and immorality, God's Spirit left Samson. One of the most tragic verses in the Bible records this event, when Samson awakes to hear Delilah say:
"The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not [literally, he knew not] that the Lord was departed from him" (Jdg. 16:20).
(b) As illustrated by Saul. As with Samson, the Holy Spirit came upon Saul, but later left him:
"And the Spirit of God came upon him" (1 Sam. 10:10).
"But the Spirit of the Lord departed from Saul" (1 Sam. 16:14).
(c) As illustrated by David. The Spirit of God came upon David when he was anointed by Samuel (1 Sam. 16:13) and, as far as it can be determined, remained
with him until death. But David realized the Holy Spirit could depart and, on at least one occasion, pled with the Lord about this matter.
"Cast me not away from thy presence; and take not thy Holy Spirit from me" (Ps. 51:11).
No Christian today need ever (or should ever) pray this prayer. However, millions of believers could probably with profit pray the next phrase of David's Psalm of confession: "Restore unto me the joy of thy salvation" (Ps. 51:12). David offered this prayer after his great sin with Bath-sheba.
(3) It was to be perfecting. That is to say, the Spirit's new ministry would now be to make all repenting sinners grow in grace and be like Jesus. This was not the case in the Old Testament. There is no indication that the moral and spiritual nature of either Saul or Samson were advanced by the presence of the Holy Spirit. They apparently derived only his power and not his purity.
e. Jesus does not answer the apostles' question concerning the precise time when God would restore the kingdom to Israel, but does promise them something far more important just seconds prior to his ascension (Acts 1:8):
"But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."
We note they were to be witnesses— not potentates, or psychologists, or promoters, but witnesses.
This verse is actually a table of contents and divine outline for the entire book of Acts. Note:
(1) witnessing in Jerusalem (Acts 1-7).
(2) witnessing in Judea and Samaria (Acts 8-12).
(3) witnessing unto the uttermost part of the earth (Acts 13-28).
f. When he had spoken these words, our Lord was taken up by God's Shekinah Glory cloud. This marks the seventh of at least nine appearances of this dazzling and divine cloud. Note that it appeared:
(1) To Israel en route to Palestine (Ex. 13:21; 14:19, 20).
(2) Over the tabernacle Holy of Holies (Lev. 16:2).
(3) Over the Temple Holy of Holies (2 Chron. 5:13, 14).
(4) In Ezekiel's time (Ezek. 10).
(5) At the birth of Christ (Lk. 2:9-11).
(6) At his transfiguration (Mt. 17:5).
(7) Here at his ascension (Acts 1:9).
(8) It will appear next at the rapture (1 Thess. 4:17).
(9) It will appear again during his Second Coming (Mt. 24:30).
g. As the disciples watched him ascend, two heavenly individuals appeared which said:
"Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven" ( 1 : 11 ).
These two individuals may have been heavenly men (like Moses and Elijah; see Mt. 17:3) or angels (see Lk. 24:4; Jn. 20:12). At any rate, we are told several things concerning his return:
(1) The going was personal, and so shall the return be (1 Thess. 4:16).
(2) The going was visible, and so shall the return be (Phil. 3:21).
(3) The going was from the Mount of Olives, and so shall the return be (Zech. 14:4).
h. The eleven apostles return to Jerusalem where they join an assembly of believers totaling 120 in a large upper room. This was probably the same upper room where the Last Supper was held (Lk. 22:12), and where Jesus appeared to them after his resurrection (Jn. 20:19, 26). It may have been the home of John Mark's mother. (See Acts 12:12.) We are not to believe, however, that the number of disciples was limited at that time to 120. (See 1 Cor. 15:6.)
i. We are told that "these [120] all continued with one accord in prayer and supplication" (1:14). The words "with one accord" come from a single Greek word, homothumadon, meaning "likeminded- ness." It is used twelve times in the Greek New Testament, and eleven instances are found in the book of Acts. This word was a favorite with both the people of God and the people of Satan.
(1) as used by God's people (2:1; 2:46; 4:24; 5:12; 15:25)
(2) as used by Satan's people (7:57; 12:20; 18:12; 19:29)
We note, then, that the early believers acted with one accord in matters of: supplication (1:14) expectation (2:1) communication (2:46) consecration (4:24) separation (5:12) cooperation (15:25)
j. Among the 120 were "the women, and Mary, the mother of Jesus, and ... his brethren" (1:14). Note:
(1) The women: a reference to those godly women who had followed
Jesus from Galilee. These would include (among many others):
(a) Joanna, the wife of Herod's steward (Lk. 8:3)
(b) Mary and Martha (Jn. 11)
(c) Mary, the mother of James the less (Mk. 15:40)
(d) Mary Magdalene (Mk. 16:9)
(e) Salome (Mk. 15:40)
(f) Susanna (Lk. 8:3)
(2) Mary, the mother of Jesus. This is the final mention of Mary in the Bible.
(3) His brethren. These were Jesus' half-brothers (Mt. 13:55; Mk. 6:3), who had been unbelievers during his earthly ministry (Jn. 7:3-5) but were now believers. Two of these are thought to have written the New Testament epistles of James and Jude, which bore their names.
k. During the prayer meeting Simon Peter discusses the defection and death of Judas, which required the election of a new apostle to take his place (1:15-26).
(1) Peter quotes two Old Testament passages to show that the apostasy of Judas demands his replacement. Psalm 69:25 predicted his removal, and 109:8 his replacement. Jesus had already related Judas to Psalm 41:9 (Jn. 13:18, 19).
(2) It should be noted, however, that it was the defection of Judas and not his death that caused the replacement. No effort was made later to replace the martyred apostle James (see Acts 12:2).
(3) There were two requirements concerning the replacement.
(a) The man had to have been a follower of Christ throughout his ministry, and not a recent convert (see Jn. 15:27).
(b) He had to have been a witness to the resurrection.
l. At this point, two questions have been asked:
(1) Was the method of the election appropriate? We are told the disciples "gave forth their lots" (1:26). How was this carried out? Dr. Charles Ry- rie writes:
"The two names were put on lots, placed in an urn, and then the one which first fell from the urn was taken to be the Lord's choice." (The Acts of the Apostles, p. 16)
This method was in perfect harmony with Old Testament practice. The high priest used this method to choose the scapegoat (Lev. 16:8) and, later, to divide the land of Palestine among the tribes (Num. 26:55).
(2) Was the election itself correct? There are those who would say it I
was in error, that God apparently intended for Paul and not Matthias to become the twelfth apostle. However, there is no proof whatsoever of this. The title of apostle was not limited to the twelve, for Barnabas (Acts 14:14), James (Gal. 1:19; 1 Cor. 15:7), and Apollos (1 Cor. 4:6-9) were all called apostles also.
m. It may be furthermore noted that earnest prayer preceded the casting of lots.
"And they prayed, and said. Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen" (1:24).
At this point their thoughts may have gone back to the anointing of David by Samuel (1 Sam. 16:7). Apparently it will be Matthias who will be included in the fulfillment of such promises as Matthew 19:28 and Revelation 21:14.
2. Peter and the Pentecost crowd (2:1-47).
a. The chronology of Pentecost. Pentecost (a Greek word which simply means fifty) was the third of six great Israelite feasts mentioned in Leviticus 23:
(1) the Passover, unleavened bread feast (Lev. 23:4-8, a reference to Calvary)
(2) the sheaf of firstfruits (Lev. 23:9-14, a reference to the resurrection)
(3) the feast of seven weeks (Lev. 23:15-21, a prophetical reference to Pentecost)
(4) the feast of trumpets (Lev. 23:23-25, a reference to the rapture and Second Coming of Christ)
(5) the feast of atonement (Lev. 16; 23:26-32, a reference to the coming tribulation)
(6) the feast of tabernacles (Lev. 23:33-43, a reference to the millennium)
b. The comparison of Pentecost:
(1) New Testament Pentecost may be compared with Old Testament Pentecost:
Old Testament Pentecost occurred fifty days after Israel left Egypt. Note: the Passover lamb was slain on April 14, 1491 b.c., and Israel left Egypt the next night (Ex. 12:1, 2, 6, 12, 31). Exactly fifty days later they arrived at Mt. Sinai during the first week of June (Ex. 19:1).
New Testament Pentecost occurred fifty days after Christ rose from the dead. Note: Our Lord was, of course, crucified during the Pass- over week in April (Jn. 19:14). He then spent forty days with his disciples after the resurrection (Acts 1:3). Then, some ten days later (Acts 1:5; 2:1) New Testament Pentecost occurred.
Old Testament Pentecost celebrated a birthday, that of the nation Israel (Ex. 19:5).
New Testament Pentecost celebrated a birthday, that of the church (Acts 2:41-47).
Old Testament Pentecost witnessed the slaying of some 3,000 souls (Ex. 32:28).
New Testament Pentecost witnessed the saving of some 3,000 souls (Acts 2:41).
Old Testament Pentecost was introduced in a mighty way:
"And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceedingly loud, so that all the people that were in the camp trembled. . . . And Mount Sinai was altogether in a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly" (Ex. 19:16, 18). New Testament Pentecost was also introduced in a mighty way. "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them" (Acts 2:2, 3).
(2) New Testament Pentecost may be compared to Bethlehem:
At Bethlehem God the Father was preparing a body for his Son to work through.
"Wherefore, when he cometh into the world, he saith. Sacrifice and offering thou wouldest not, but a body has thou prepared me" (Heb. 10:5).
At Pentecost God the Father was preparing a body for his Spirit to work through.
"What? Know ye not that your body is the temple of the Holy Ghost who is in you, whom ye have of God, and ye are not your own?" (1 Cor. 6:19).
"And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people" (2 Cor. 6:16).
(3) New Testament Pentecost may be compared to Old Testament Babel:
At Babel we see sinful men working for their own glory (Gen. 11:4).
At Pentecost we see saved men waiting for God's glory (Acts 1:14).
At Babel God confounded man's language (Gen. 11:9).
At Pentecost God clarified man's language (Acts 2:8).
At Babel God scattered men throughout the world (Gen. 11:9).
At Pentecost God gathered men within the church (Eph. 1:10). c. The congregation at Pentecost. "And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven" (2:5). It was not long before the divine actions at Pentecost had drawn a huge crowd. All were amazed, because "we do hear them speak in our tongues the wonderful works of God" (2:11). However, some mocked, saying, "These men are full of new wine" (2:13). Peter quickly denies this. However, a comparison can be made between being filled with wine and being filled with the Holy Spirit. (See Eph. 5:18.)
Note:
(1) Both are the result of a crushing process (see Jn. 7:37-39).
(2) Both give a new boldness to the one under their control.
(3) Both produce a longing for more.
d. The clarification of Pentecost. The Apostle Peter preaches a message to explain just what is taking place and why.
(1) He begins by comparing what has just happened with Joel's Old Testament prophecy concerning the visitation of God's Spirit upon all flesh 0°el 2:28-32; cf. Acts 2:16-21). It should, however, be noted that the ultimate fulfillment of Joel's prophecy will occur during the tribulation (Acts 2:19, 20; cf. Isa. 13:10; Ezek. 32:7; Mt. 24:29; Rev. 6:12).
(2) Peter then offers a threefold proof that Christ is indeed the Messiah, because of:
(a) His works (2:22; Jn. 3:2; 12:42-45).
(b) His resurrection (2:24). Peter quotes Psalm 16:8-11 to show Israel that the Messiah's death and resurrection were also included in the will of God. He then points out to them that David (the author of Ps. 16) could not have been talking about himself.
(c) The ministry of the Holy Spirit at Pentecost (2:33). Peter finally interprets Psalm 110:1 as speaking of Christ. The Savior himself had done this while on earth (Mt. 22:41-45).
(3) Peter concludes by stating that Christ's resurrection was an absolute necessity, because:
(a) The power of death could not hold the Prince of life (2:24).
(b) God had promised David that from his seed would come an eternal King and kingdom (2:30).
(4) The message of Peter shook his audience to their very core.
"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?" (2:37).
Here is the first instance of the convicting ministry of the Holy Spirit as promised by Jesus in John 16:8, 9. For other instances, see:
(a) the Samaritans (8:12)
(b) Saul (9:18; 22:16)
(c) Cornelius (10:47, 48)
(d) Lydia (16:15)
(e) the Philippian jailor (16:33)
(5) Peter answers: "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 Spirit" (2:38). Perhaps no other single verse in all the Bible has been the object of so much controversy as has this one. Let us consider:
(a) It must be remembered that the book of Acts is a dispensational and therefore transitional book. This was a message to Israel concerning their national crime of murdering their own Messiah.
(b) The preposition eis, here translated "for," can also be rendered "because of," as it is in Luke 14:35; Matthew 3:11; 12:41.
(c) Whatever Peter meant here, it must be understood that nowhere do the Scriptures teach us that salvation is dependent upon water baptism (1 Cor. 1:17; cf. 15:1-4). Here Paul clearly states what the gospel is, and baptism is definitely not included. Thus, those who insist upon baptismal regeneration literally "rob Paul to pay Peter" (see also 2 Pet. 3:15, 16).
e. The communion at Pentecost (2:41-47).
(1) Then 3,000 Israelites respond to Peter's sermon and are baptized.
(2) They continue steadfastly in:
(a) doctrine
(b) fellowship
(c) the Lord's table
(d) prayer
(e) baptism
(f) praise and joy
(3) They enjoy all things in common (2:44). Note: This early system of I
mutual ownership (2:45) was common-ism, but definitely not communism. Observe the difference:
(a) Common-ism says, "What is mine is thine."
(b) Communism says, "What is thine is mine!"
It should be noted that:
(c) This system was temporary.
(d) It had its problems (Acts 5:1;
6 : 1 ).
(e) It soon failed (2 Thess. 3:7-10). 3. Peter and the lame man (3.T-11).
a. The miracle (3:1-11).
(1) Peter and John go to the Temple to pray. (The Jews observed three stated hours of prayer, probably based on Ps. 55:17 and Dan. 6:10. These were at the third hour—9:00 a.m.; the sixth hour—12:00 noon; and the ninth hour—3:00 p.m.)
(2) Upon entering, they are confronted by a crippled beggar who asks for alms. Peter answers:
"Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk" (3:6).
(3) The man is healed instantly and "entered with them into the temple, walking, and leaping, and praising God" (3:8). This verse is a reminder of Israel's future golden age, as described by Isaiah:
"Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert" (Isa. 35:6). Note: In a.d. 1260, St. Thomas Aquinas visited the Roman Pope Innocent IV, who showed him all the fabulous wealth of the papacy. After the tour. Innocent said, "So you see, good Thomas, unlike the first pope,
I cannot say, 'Silver and gold have I none.' "Aquinas nodded in quiet agreement, and then said softly: "And neither can you say, 'In the name of Jesus Christ of Nazareth, rise up and walk.'"
This marks the first of many apostolic miracles in the book of Acts. Note:
(a) Miracles of Peter. Healing many by his shadow in Jerusalem (5:15, 16).
Healing Aeneas at Lydda (9:32-35).
Raising Dorcas at Joppa (9:40-42).
(b) Miracles of Philip (8:6, 7, 13).
(c) Miracles of Stephen (6:8).
(d) Miracles of Paul: Blinding a sorcerer on Cyprus (13:11, 12).
Performing great signs and wonders at Iconium (14:3, 4).
Healing a cripple at Lystra (14:8-18).
Freeing a demoniac girl at Philippi (16:18).
Healing many at Ephesus (19:11, 12).
Raising a dead man at Troas ( 20 : 8 - 12 ).
Healing many on the Island of Melita (28:8, 9). b. The message (3:12-26).
A huge crowd soon gathers at a place called Solomon's Porch as a result of this miracle. This place is mentioned again in Acts 5:12. It was an unofficial gathering place for the early Christians. Jesus had also taught on this spot (see Jn. 10:23). Peter uses this opportunity to preach on the cross.
(1) The promoters of the cross: The Jews.
(a) They had delivered Christ up to Pilate (3:13).
(b) They denied him when Pilate was determined to let him go. Peter himself, of course, had once done this (3:13).
(c) They preferred a murderer to their own Messiah (3:14).
(2) The Person of the cross: The Savior.
(a) He is the Son and Servant of God (3:13).
(b) He is Jesus (3:13).
(c) He is the Holy One (3:14).
(d) He is the Just (3:14).
(e) He is the Prince of life (3:15).
(f) He is the Christ (3:18).
(g) He is the Prophet of God (3:22).
(3) The prophecy of the cross: Many Old Testament prophets (Isa. 53) had predicted the sufferings of a Savior. Our Lord himself often spoke of this both before and after his death. (See Mt. 16:21 and Lk. 24:25-27.)
How Peter had changed—both the man and the message.
(a) The man: Here the same man who had once denied Christ before a little maiden (Lk. 22:56, 57) boldly proclaims him to the world.
(b) The message: Peter had formerly rebuked Christ concerning the Savior's statements about the cross (Mt. 16:22).
(4) The power of the cross:
(a) It was responsible for the healing of the lame man (3:16).
(b) It assured the blotting out of sins to all who repented (3:19, 26).
(5) The program of the cross:
(a) Christ would suffer and die (3:18).
(b) God would raise him up (3:15).
(c) He would then be taken up for awhile (3:21).
(d) He would someday return again (3:19, 20).
(6) The plea of the cross: "Repent ye therefore, and be converted, that your sins may be blotted out" (3:19).
4. Peter and the high priest (4:1-35).
a. The provocation (4:1-4).
(1) Peter and John are arrested and thrown in prison overnight for preaching Jesus (4:1-3).
(2) In spite of this, 2,000 new converts are added to the church (4:4; see also 2:41; 5:14; 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).
b. The examination (4:4-22).
(1) Peter is required to explain what has happened before the high priest. The Sanhedrin was here (however impure the motives were), acting within its jurisdiction, for the Mosaic Law specified that whenever someone performed a miracle and used it for the basis of teaching, he was to be examined and, if the teaching was false, stoned (Deut. 13:1-5).
(2) Peter, filled with the Holy Spirit, tells the assembly the miracle was performed through the name of the Messiah, whom they had crucified. (Note: Peter's defense here was the first direct fulfillment of Jesus' promise in Mt. 10:16-20. See also Peter's later testimony and advice in 1 Pet. 3:15.)
(3) He then associates Jesus with the Old Testament prophecy by showing that Christ is the Cornerstone spoken of in Psalm 118:22. Jesus had previously applied this passage to himself (Mk. 12:10; 1 Pet. 2:4-8).
(4) He finally concludes with the reminder that:
"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (4:12).
(5) The Sanhedrin are amazed at the theological perception of these untrained apostles. Ordering them from the room, they ask themselves:
"What shall we do to these men? For that indeed a notable miracle hath been done by them . . . and we cannot deny it" (4:16).
There is little doubt that they would have denied it if they could have (Mt. 28:11-15). Not only could they not deny the miracle; neither could they deny Peter's message concerning the resurrection of Christ. There is no record that here or at any other time the Sanhedrin ever attempted to deny the historical fact
of Christ's resurrection. It may be said in passing that, concerning the healed cripple, there is no argument against the evidence of a transformed life.
(6) Peter and John are brought in and forbidden to preach or teach the name of Jesus. Both refuse, saying: "We cannot but speak the things which we have seen and heard" (4:20). (See also 1 Cor. 9:16; Jer. 20:9; Amos 3:8; Job 32:18-20.)
c. The exaltation (4:23-35).
(1) Upon being released, they join the other believers in a praise service to God. We note:
(a) They prayed with one accord (4:24).
(b) They acknowledged the sovereignty of God (4:24). The title "Lord" in this verse is despotees, meaning "absolute ruler." (See also Lk. 2:29 and Rev. 6:10.)
(c) They relied upon the truth of Scripture, including in their prayer the words of Psalm 2 (Acts 4:25, 26).
(d) They asked for specific things (4:29, 30).
(e) They sought only their Savior's glory (4:30).
This was indeed a prayer of faith, for in essence they were saying, "Lord, allow us to do more of that kind of thing which got us into hot water in the first place."
(2) As a result of this prayer and praise meeting:
(a) The building was shaken by the power of God (4:31).
(b) The believers were filled by the Spirit of God (4:31).
(c) The brotherhood was supplied by the grace of God (4:32-35).
"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold. And laid them down at the apostles' feet: and distribution was made unto every man according as he had need."
5. Peter and Ananias and Sapphira (5:1-16).
a. The deception (5:1, 2). Ananias and Sapphira lied concerning the amount of a gift they presented to the Jerusalem church after selling some of their possessions. Their sin was in tempting God, that is, to see how far one can go in presuming upon God's goodness. (See Mt. 4:7; Ex. 17:2; Deut. 6:16.)
b. The discovery (5:3, 4). Ananias is exposed by Peter and executed by God for his sin of lying to the Holy Spirit. He thus becomes the first recorded believer to commit the sin unto death. (See 1 Cor. 11:30-32; 1 Jn. 5:16.)
c. The deaths (5:5-10).
(1) Some three hours after the death of Ananias, Sapphira is examined by Peter and, after relating the same lie, is judged in the same manner as was her husband.
(2) Satan had at first attacked the church from without, as a roaring lion. Now, he attacks it from within, as a serpent.
6. Peter and the lawyer Gamaliel (5:12-42).
a. Their deaths increased both the purity and the power of the Jerusalem church. Note:
"And by the hands of the apostles were many signs and wonders wrought among the people. . . . There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one" (5:12, 16).
b. The apostles are cast into prison for their testimony by the wicked Sadducees (5:17, 18).
c. The angel of God frees them during the first night and they continue preaching (5:19-26).
d. They are again apprehended and charged with civil disobedience by the high priest, who says:
"Did not we straitly command you that ye should not teach in this name? And, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us" (5:28).
Note: The sudden sensitivity of the Jewish rulers was strange indeed, in the light of Matthew 27:20, 25.
e. Simon Peter speaks for the rest and declares: "We ought to obey God rather than men" (5:29).
Note: Peter believed in law and order (1 Pet. 2:13, 14), but had to submit to God's higher law (Acts 4:20).
f. He then again accuses them of their crime against Jesus, "whom ye slew and hanged upon a tree" (5:30). Note: the word "slew" here is an unusual verb, peculiar to Acts, and occurring again only
in 26:21. It means "to murder with one's own hands." Thus, Peter was saying in effect: "Yes, indeed, we do hold you guilty of the Savior's holy blood, for it was your wicked hands, and none other, which murdered him."
g. Upon hearing these words, the council is "cut to the heart," and takes counsel "to slay them" (5:33). The phrase "cut to the heart" is literally, "were sawn through," and occurs again only in 7:54. The Sanhedrin had repudiated the charge of being murderers of Christ, and yet were willing now to shed the blood of his disciples also.
h. At this time a Pharisee named Gamaliel, a highly respected Jewish doctor of the law, stands up and offers the following sound advice:
"Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God" (5:38, 39).
A Persian wife once gave similar advice to her ungodly husband (Est. 6:13).
i. Gamaliel's words are heeded. The apostles are then beaten (their first physical suffering) and released, with a severe warning not to mention the name of Jesus again. Their reaction to this is both expected and exciting:
"And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house they ceased not to teach and preach Jesus Christ" (5:41, 42).
7. Peter and Simon the sorcerer (8:14-25).
a. Peter and John are sent by the Jerusalem church to aid in the new work which has begun in Samaria as a result of Philip's preaching.
b. Peter and John pray for them, "that they might receive the Holy Ghost" (8:15). Dr. Homer Kent writes:
"Why was the Spirit withheld until Peter and John arrived? Ritualists insist that an apostolic laying on of hands was required. Yet Saul of Tarsus received the Spirit through the imposition of the hands of Ananias, who was not an apostle (9:17). Others use this passage to show that reception of the Spirit is an event entirely separate from regeneration (a second blessing), and hold that a person can be born again but not necessarily possess the Holy Spirit, ignoring such passages as Romans 8:9.
The answer to this problem must not ignore the social and historical situation. The Samaritans needed to be shown the truth that salvation is of
the Jews (Jn. 4:22). The schism which had plagued the Jews and Samaritans would doubtless have been carried over into the church, unless some method should be devised to preserve the unity of the church. There could very easily have been Jewish Christians who would have no dealings with Samaritan Christians (cf. Jn. 4:9). By withholding the Spirit's coming until the apostles arrived, God insured that the work of Philip was united with that of the Jerusalem apostles. Peter used the keys committed to him (Mt. 16:18, 19) to open the door officially to the Samaritans, just as he did to 3,000 Jews at Pentecost, and would again a little later to the Gentiles at the house of Cornelius (chap. 10). It would be a great mistake, however, to treat this incident at Samaria as normative for all subsequent believers. A look at the Spirit's coming upon Saul (9:17) and Cornelius (10:44) will reveal considerable differences, so that the Samaritan experience was not the regular pattern in the book of Acts." (Jerusalem to Rome, pp. 79, 80)
It is thrilling to observe that it is John who aids Peter in this ministry to the Samaritans, for he and his brother James had once asked Jesus to call down fire from heaven upon that race of people (Lk. 9:54).
c. A religious charlatan named Simon attempts to purchase with money from Peter and John the power of the Holy Spirit. His action has given to the vocabulary of church history the word "Simony," which denotes the buying and selling of ecclesiastical rights and offices. He was not saved. Jesus himself had previously discounted this kind of false faith (Jn. 2:23-25; 6:26, 66).
8. Peter and Aeneas (9:32-35). Peter instantly heals a paralyzed man named Aeneas who has been bedridden for eight years at Lydda.
9. Peter and Dorcas (9:36-43). Peter resurrects a godly departed believer named Dorcas at her own funeral in Joppa.
10. Peter and Cornelius (10:1—11:18).
a. After raising Dorcas, Peter remains for awhile in Joppa at the house of a tanner named Simon. Apparently Peter's attitude toward the restrictions of Judaism was already widening (even though he would still need the sheet vision from God), for here he was, staying with a skin tanner. This was an unclean trade in the eyes of the Jews, for it involved the handling of dead bodies (9:43).
b. In Caesarea, some thirty miles up the coast, a Gentile Roman officer named Cornelius was seeking salvation. We are immediately told several things about this man.