Verse by Verse

12 And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon’s Porch.

13 Yet none of the rest dared join them, but the people esteemed them highly.

14 And believers were increasingly added to the Lord, multitudes of both men and women,

15 so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them.

16 Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

Although the apostles had been charged to stop teaching, they were still doing so, and publicly, in the temple.

signs and wonders (v.12) — see Acts 2:22

done (v.12) = continued taking place

the rest (v.12) — those who didn’t believe — there were probably a lot of people who were drawn to the apostles’ teaching and miracles but were too afraid to join their assembly

multitudes (v.14) — the only place in the New Testament where this word appears in the plural

beds (15) — perhaps a nicer bed, but small

couches (v.15) — pallets, a poor man’s bed

This is a thoroughly Oriental picture and very interesting. Even today in the Orient people imagine a man’s shadow carries his influence, and parents will run to draw their children away from the shadow of someone they dislike; while on the other hand, should some honored person pass by, they will endeavor the have the children come within his shadow, hoping thereby to bring good fortune on them. These Orientals were so impressed by the power that Peter possessed that, when he was passing along a certain street or road, they brought their sick into the streets, so that his shadow might fall upon them. We are not told that anyone was healed in this way. — Ironsides, page 135

Even if those in Peter’s shadow were healed, it was God who healed them, not the shadow.

gathered (v.16) = continued coming

surrounding cities (v.16) — the first indication that the message had spread beyond Jerusalem

1 But a certain man named Ananias, with Sapphira his wife, sold a possession.

2 And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet.

3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?

4 While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.”

5 Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things.

6 And the young men arose and wrapped him up, carried him out, and buried him.

7 Now it was about three hours later when his wife came in, not knowing what had happened.

8 And Peter answered her, “Tell me whether you sold the land for so much?” She said, “Yes, for so much.”

9 Then Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.”

10 Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband.

11 So great fear came upon all the church and upon all who heard these things.

But (v.1) — In contrast to Barnabas in 4:36-37

Ananias (v.1) = “The Lord is gracious”

Sapphira (v.1) = “sapphire” or “beautiful”

kept back (v.2) = put aside for oneself — with the sense of doing so clandestinely — used in the Septuagint of Achan (Joshua 7:1)

also being aware (v.2) — Sapphira knew of and shared in the deception.

laid it at the apostle’s feet (v.2) — the same phrase used of Barnabas in 4:37 — the outward actions of the two were identical

why (v.3) — Ananias could have resisted the temptation.

filled your heart (v.3) — complete possession

The power of Satan is revealed in the event. What Ananias and Sapphira did was suggested to them by Satan. Vain glory was in their hearts; they followed pride to win fame and get the praise from man. They had the root of all evil “the love of money” in their hearts and yielded to it. Acting thus in the flesh Satan came and suggested the lie to them. Their eyes were then blinded and they lost sight of the great truth so well known to them that He who is “perfect in knowledge” dwelt in them and in the midst of the congregation as Jehovah had dwelt in the midst of Israel. — Gaebelein, page 105

remained (v.4) — unsold — The believers were not required to give to the apostles. Peter makes it clear that Ananias could have kept his land, or, having sold it, kept the money.

conceived (v.4) = laid as a plan. The deception was deliberate and premeditated.

In verse 3, Ananias is said to have lied to the Spirit. In verse 4, he is said to have lied to God.

The motivation behind the deception for Ananias and Sapphira may have been to have the assembly look upon them as it looked upon Barnabas after his sacrificial gift.

hearing these words (v.5) — While Ananias was hearing Peter’ s words, he fell down dead. — Judgment was sudden and immediate. Peter pointed out the sin, but God did the punishing.

breathed his last (v.5) = expired — a medical term, also used in 5:10 of Sapphira and in 12:23 of Herod Agrippa I (and nowhere else) — a sudden, judicial death

carried him out (v.6) — probably outside the city

three hours (v.7) — how long it took the young men to bury Ananias — they were just returning

answered (v.8) — perhaps answering her surprise after seeing the faces of those in the room

for so much (v.8) — perhaps the money was still lying on the floor and Peter pointed to it (or he may have mentioned the amount)

test (v.9) — try whether the Spirit would discern their hypocrisy

church (v.11)  = assembly — used here of believing Jews and not the Body of Christ. (See 7:38, where it is used of the Israelites in the wilderness during the time of Moses.)

all who heard (v.11) — others not of the believers

Most commentaries, in my opinion, totally miss the point of this passage. For example:

In those early days the Church walked with God in holiness and righteousness. Today, alas, the Church has gotten so far away from God, and there is so much sin and hypocrisy and unreality, that God (I say it reverently) does not think it worth while to deal with people like this, for the Church refuses to listen to His voice. — Ironside, page 132.

So, the reason God isn’t punishing sin these days is because there is so much of it? That doesn’t make much sense to me. Ironside’s view is not supported by Scripture in any way that I am aware of — he makes no attempt to do so — and he confuses the Body of Christ with the Kingdom assembly.

In my opinion, this event was an example of what will happen during the Kingdom when anyone goes against the Divine order. The Law will be written in the hearts of Israelites in the Kingdom, so any sin they commit will be a very deliberate rebellion against the Spirit — as in the case of Ananias and Sapphira who had received the Spirit in the Kingdom sense (Acts 2:17-18). For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people (Hebrews 8:10).

This is, I think, what the writer of Hebrews was referring to in Hebrews 6:4-6 — For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. — referring to those who sin after receiving the Spirit as He will be manifested in the Kingdom (and and He was for a short time after Pentecost).

32 Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common.

33 And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all.

34 Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold,

35 and laid them at the apostles’ feet; and they distributed to each as anyone had need.

36 And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus,

37 having land, sold it, and brought the money and laid it at the apostles’ feet.

heart (v.32) — intellectual — the thought and will

soul (v.32 ) — emotional — affections and impulses

apostles gave witness (v.33) = lit. “continued giving witness” — expresses obligation, as in discharging a debt. The apostles miracles were proof of Christ’s resurrection.

great grace (v.33) — God gave the believers special grace to live in this manner.

sold/brought (v.34) — the tense indicates continuous actions.

This [the distribution among the needy] is not contradictory but complementary to Isaiah 65:21-23, for it was evidently their investments that they sold and the proceeds of which they brought to the apostles’ for distribution among the needy. Any who resided in houses of their own evidently continued to possess and occupy them (e.g. John Mark, Acts 12:12) but even these they did not consider their own but freely shared them with others. — Stam, page 169

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This is not God’s program for “this present evil age.” Think of the disillusionment that would come to any person practicing this program today! That even the opponents of dispensational truth know this in their hearts is evidence by the fact that they do not practice it.

And think of the bewilderment of the person who, reading this passage and sincerely seeking to practice the Pentecostal program, should then read for the first time in Paul’s epistles, written later, about “the poor saints which are at Jerusalem” (Romans 15:26) and his declaration: “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Timothy 5:8). — Stam, page 172

Barnabas (v.36) — Acts 13:2; Colossians 4:10

Joseph is more commonly known by the name which was given him by the apostles, Barnabas, which represents the Hebrew “Bar-Nabuyah, “Son of prophetic exhortation.” The Greek equivalent, added by Luke for his Gentile readers, may be translated either “Son of exhortation” or “Son of consolation.” The new name was probably given him either now or at some later period because of something special in his teaching (see 11:22-23; 13:1). We know from the context that he was a Levite by birth, and that he was a native of Cyprus. We find him here selling his possessions and handing over the proceeds to the apostles. Later, it was he who took Saul of Tarsus by the hand after his conversion and vouched for his sincerity (9:27). He, again, was the one chosen by the apostles to go and inspect the new departure in the work at Antioch of Syria (11:22-24). After fetching Paul thither (11:25-30), he continued to teach at Antioch till he accompanied his friend to Jerusalem, to carry alms to the poor there (11:30). Returning to Antioch with Paul (12:25) and his cousin Mark (whose mother Mary lived in Jerusalem), he was chosen by the Holy Spirit as Paul’s fellow-laborer, and accompanied him in the first great missionary journey to Cyprus, Antioch (of Pisidia), Iconium, Lystra and Derbe (chapters 13, 14). After returning to Antioch in Syria, Paul and he attended the Council at Jerusalem convened to consider the question of circumcising Gentile converts (chapter 15; Galatians 2:1-10). After the favorable decision of that Council, they returned to Antioch, and it was apparently at this juncture that Barnabas was influenced unfortunately by Peter’s inconsistent conduct (Galatians 2:11-13). He then separated from Paul over the question of taking John Mark as their fellow-laborer, and went off with Mark to Cyprus (15:37-39). We thereupon lose sight of him. The title of “apostle” is given to him in Acts 14:14). — Walker, page 108

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Cyprus is an island in the eastern part of the Mediterranean Sea between the convergent coasts of Cilicia and Syria. Its greatest breadth is 60 miles, and its extreme length 145. It was called “Chittim” in Old Testament times. In early days it was famous for its timber and copper, as also for pottery, etc. After being subject in turn to the Egyptians, Persians and Greeks, it passed into the possession of the Romans in 58 B.C. It was attached by them at first to the province of Cilicia, but was made a separate province about 30 B.C. For some time it remained an “imperial” province, but afterwards became a “senatorial” one, and was such when Paul visited it. The seat of government was a Paphos, but Salamis was the largest and most important town in the island.

Jews settled there in the time of Ptolemy (about 295 B.C.). And a considerable colony of them lived there thenceforward. The dispersion after the death of Stephen carried believers to Cyprus (11:19, and Cypriots were among those who preached at Antioch (11:20). We find Paul and Barnabas preaching there in their first missionary journey (13:4-12), and also Barnabas proceeding thither again, in company with Mark, after his separation from Paul (15:39-40). Cyprus is mentioned again in 21:3, 16; 27:4). — Walker, pages 108-109.

23 And being let go, they went to their own companions and reported all that the chief priests and elders had said to them.

24 So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them,

25 who by the mouth of Your servant David have said: ‘Why did the nations rage, and the people plot vain things?

26 The kings of the earth took their stand, and the rulers were gathered together against the Lord and against His Christ.’

27 “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together

28 to do whatever Your hand and Your purpose determined before to be done.

29 Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word,

30 by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.”

31 And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.

own companions (v.23) — the other apostles and, probably, other believers

We constantly read in the New Testament of the “chief priests” (the same word as for high priest, but in the plural) as a class by themselves. This usage of the word is also confirmed by passages in Josephus. We know that Herod and the Romans set up and deposed high priests at will, insomuch that there were no less than 28 of them from the time of Herod the Great to the capture of Jerusalem by Titus. From such deposed and non-officiating high priests probably arose the group called in our version “chief priests.” The title may have included, also, the heads of the 24 priestly courses. They thus constituted the leaders of the hierarchy, and were probably synonymous with the rulers. — Walker, pages. 99-100

Lord (v.24) = (here) absolute sovereign — not the usual word for “Lord”

Quote (vs. 25-26) from Psalm 2:1-2 in the Septuagint. It is only here (v.25) that we learn that David wrote Psalm 2.

The Psalm begins with a prediction that the Gentiles were to oppose the Lord and His anointed, that is Christ. And here we see a partial fulfillment of this prophecy. Herod, Pontius Pilate, the Gentiles and the peoples of Israel had indeed gathered together in that city to do what the hand and the counsel of the Lord had determined before should come to pass. The Anointed of the Lord had been rejected and refused. The Gentiles had an equal share in it. The rulers of the peoples of Israel had given command that His blessed Name should no more be mentioned. All was pre-determined by God, which, of course, did not clear them from responsibility and guilt. It is an interesting fact that the text of the second Psalm does not show that His own people Israel were to have part in that rejection. But this does not exhaust the prophetic meaning of the second Psalm. The rejection of the Christ of God by the Gentiles and the peoples of Israel in the beginning of this age is only a prelude to the greater rejection of the Lord at the end of the age. Then the kings of the earth will form a great confederacy and say: “Let us break their bands asunder and cast away their cords from us.” This will be followed by the great event which is so clearly revealed in the second Psalm, the Coming of the King to rule over these nations and to break them with a rod of iron. The rejected Christ will be enthroned as King upon the holy hill of Zion. Of Him the Lord will declare; “Thou art My son; this day have I begotten Thee.” (In resurrection from the dead.) Only then will the second Psalm be fulfilled. — Gaebelein, pages 96-97

nations (v.25) — Gentiles

rage (v.25) — from the word for “the fierce neighing of untamed horses”

people (v.25) — perhaps a reference to Israel

plot (v.25) = give anxious thought and care

vain (v.25) — It was vain to rage against God.

kings of the earth (v.26) — here referring to Herod and Pilate

rulers (v.26) — perhaps referring to the Sanhedrin

holy (v.27) = separated, consecrated

anointed (v.27) — as the Messiah

Herod (v.27) — Herod Antipas, Tetrarch of Galilee and Peraea (Luke 23:7)

hand (v.28) — God’s disposing power

counsel (v.28) — Gods predetermining wisdom

The death of Christ for man’s salvation was pre-ordained before the foundation of the world (Acts 2:23). The verb here used, save for this one passage, is peculiar to Paul. If we collate the texts in which it occurs, we find that,

1. Christ’s death and passion were fore-ordained (Acts 4:28)

2. The believer’s likeness to his Savior was fore-ordained (Romans 8:29-30)

3. The hidden wisdom of the Gospel was fore-ordained (1 Corinthians 2:7)

4. The Christian’s adoption and privileges were fore-ordained (Ephesians 1:5, 11) — Walker, page 103

servants (v.29) = bondservants, slaves

heal (v.30) — a medical term used only by Luke

In the face of the Sanhedrin’s threats to be silent, they did not pray for protection or permission to be quiet, but for boldness.

spoke (v.31) = continued to speak

13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus.

14 And seeing the man who had been healed standing with them, they could say nothing against it.

15 But when they had commanded them to go aside out of the council, they conferred among themselves,

16 saying, “What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it.

17 But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.”

18 So they called them and commanded them not to speak at all nor teach in the name of Jesus.

19 But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge.

20 For we cannot but speak the things which we have seen and heard.”

21 So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done.

22 For the man was over forty years old on whom this miracle of healing had been performed.

saw (v.13) = deliberate consideration

boldness (v.13) = boldness of speech. They had just told the rulers that they had crucified the only one who could save them.

uneducated (v.13) — specifically in the law and theology of the Jews

untrained (v.13) = idiots — common and ill-informed

marveled (v.13) — tense indicates “continued marveling” — The leaders were astonished, not at the words of Peter, but that these uneducated men would dare speak up before them.

The point is that these judges — veterans all — could easily see that the men before them were no clever deceivers. They were uneducated and common men, whose boldness plainly sprang from deep conviction. A basic honesty shone forth from them as they faced their accusers, relating what they had actually seen and knew to be the truth, with the result that the judges were convinced in their own hearts that Peter and John had indeed been with the resurrected Christ. — Stam, page 163

realized (v.13) — they were recognized as those who had been with Jesus

could say nothing against it (v.14) — The proof (the healed man) was standing right there with them — fulfillment of Luke 21:15

conferred (v.15) — The leaders spent no time discussing whether Peter and John might have been right.

notable (v.16) = well-known

that it spreads no further (v.17) — referring to talk of the miracle and the power behind it.

commanded (v.18) — an official injunction, legally binding

speak (v.18) = speak loudly and clearly — public utterance

in the name (vs. 17 and 18) — lit. “on the name” — with Jesus as the subject. Note that the Sanhedrin did not mention the name of Jesus Christ.

Peter (v.19)  had no option but to obey the higher authority — God

The rulers let the apostles go even though they had declared that they had no intention of obeying their charge.

5 And it came to pass, on the next day, that their rulers, elders, and scribes,

6 as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem.

7 And when they had set them in the midst, they asked, “By what power or by what name have you done this?”

8 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders of Israel:

9 If we this day are judged for a good deed done to a helpless man, by what means he has been made well,

10 let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole.

11 This is the ‘stone which was rejected by you builders, which has become the chief cornerstone.’

12 Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

scribes (v.5) — teachers of Jewish law

The word “Sanhedrin” means “Council” and stands for the ruling body and supreme authority among the Jews. We do not know when this Council first came into existence, though the Jews themselves trace its origin back to the “seventy elders” whom Moses appointed (Numbers 11:16-30). In allusion to that event, it consisted of seventy members, with a president, making seventy-one in all. It was in active existence in the Greek period, and, under the Romans, was still allowed to exercise authority, with certain important limitations. It was accustomed to assemble in the precincts of the temple, in a hall called “the Hall of Hewn Stone,” the members being seated in a semi-circle, with the president in the center. — Walker, pages 87-88

John and Alexander (v.6) — unknown for sure, probably relatives of Annas

Annas had been appointed high priest by the Roman legate Quirinus (Cyrenus) in A.D. 6 or 7, but was deposed by the procurator Valerius Gratus in A.D. 14-15, so that he was not actually high priest at this time. But though he had lost his former office, he still retained great influence and power, as is shown by the fact that our Lord was first taken to him for examination (John 18:13). We learn from Josephus that he had five sons, all of whom attained to the high priestly office. Caiaphas, also, who was now high priest, was his own son-in-law. The old title still clung to Annas, and it may be that he was encouraged to ignore his deposition. Perhaps, too, he was “Nazi” or president of the Sanhedrin, and some have advanced evidence tending to show that there was a deputy-high-priest, who acted as locum-tenens for the high priest proper in case of need. But, apart from such conjectures, we have precedents in Josephus for employing the term “high priest” of one who had formerly held that office. Annas belonged to the Sadducean party, and was virtually its chief, being very rich and influential. Precedence is given to him in this verse, as he clearly overshadowed his son-in-law. Josephus calls him “Ananus.” It must not be forgotten, also, that the word translated “high priest” occurs frequently in the New Testament in the plural, being rendered “chief priests.”

Caiaphas’ full name was Joseph Caiaphas, and he was appointed high priest in A.D. 18 by Valerius Gratus who preceded Pontius Pilate as procurator of Judea. His pontificate lasted till A.D. 37, when he was removed from office by Vitellius. He is notable both for his dictum that it was expedient that one man should die for the people and also for the fact that he was the high priest at whose tribunal our Lord was condemned. As mentioned above, he was son-in-law to Annas. — Walker, pages 88-89

asked (v.7) = kept inquiring — an interrogation

by what power (v.7) = by what kind of power — implying it was magic

you (v.7) — emphatic — as though to show scorn

There is a great deal of light on this story in the book of Deuteronomy. In the thirteenth chapter, there are instructions carefully given to the rulers of the people concerning possible manifestations in their history. Let us read one or two words. “If there arise in the midst of thee a prophet or a dreamer of dreams” — and a perfect description of the two men who stood before the Sanhedrin is then given — “and he give thee a sign or a wonder, and the sign or the wonder come to pass,” and if that sign actually wrought is intended to lead you from Jehovah to other gods, you are not to hearken and this man is to be punished with death. In the fourteenth verse we read: “Then shalt thou enquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of thee” then — there was to be punishment. The Sanhedrin was obeying this ancient instruction to their people. — Morgan, page 121

judged (v.9) — in a legal sense

good deed (v.9) — They had done nothing wrong. good = beneficial

helpless (v.9) = without strength, infirm

made well (v.9) = made whole and continues whole. Peter uses the noun form in verse 12 for “salvation,” so it is spiritual as well as physical wholeness.

Jesus Christ of Nazareth (v.10) — the name by which He was known to those who crucified Him, with the addition of His Messiahship

whom you crucified (v.10) — this is the same group of men who tried Jesus now questioned His apostles (John 15:20; Mark 13:9). The emphasis is on “you” — Peter points out their guilt as part of his plea for their repentance.

whom God raised from the dead (v.10) — Peter emphasizes the very point of contention with the Sadducees.

this man stands before you (v.10) — The healed man might also have been thrown in prison.

quote (v.11) — from Psalm 118:22. Peter uses it again in 1 Peter 2:7.

The Holy Spirit puts the same Scripture before these rulers, elders and the chief priests, which the Lord had mentioned in their presence. “By what authority doest thou these things?” the same men had asked Him, who now asked His disciples. And the Lord had answered them in parables (Matthew 21:23-41). At the close of His second parable, the Gospel of Matthew tells us, the Lord quoted the words to them which Peter now uses in their presence. “Jesus says to them, Have ye never read in the Scriptures, The stone which they that builded rejected, has become the corner stone; this is of the Lord and it is wonderful in our eyes? Therefore I say to you, that the kingdom of god shall be taken from you and shall be given to a nation producing the fruits of it. And he that falls on this stone shall be broken, but on whomsoever it shall fall it shall grind him to powder. And the chief priests and the Pharisees having heard His parables, knew that He spoke about them.” The 118th Psalm from which the verse of the rejected stone is taken, belongs to the hymn mentioned in Matthew 26:30. It belongs to the Jewish ritual, known by the name of “the great Hallel,” still used by the Jews during the Passover celebrations. But neither the modern nor the older Jewish expositors apply the words about the rejected stone to the Christ, their promised Messiah. Some say it refers to David himself, that he was the rejected stone and others apply it to the nation, rejected now but destined to be the corner stone of the nations. But the Lord had told them that He was the rejected stone mentioned in that Psalm, and here the Holy Spirit presses the same truth home to their hearts. — Gaebelein, pages 90-91.

rejected (v.11) = to treat as if of no account

chief cornerstone (v.11) — the strength and crown of the superstructure

we might be saved (v.12) — plural, probably in reference to the nation of Israel

But notice very particularly how Peter finished. That Deuteronomic instruction said that if there should be an actual sign wrought, tending to lead men from Jehovah, the men working the sign must die. He, said Peter, “is the Stone which was set at nought of you the builders, which was made the head of the corner. And in none other is there salvation; for neither is there any other Name under heaven, that is given among men, wherein we must be saved.” By that quotation from Psalm 118 he denied that he was leading men away from Jehovah; and claimed that he was acting in harmony with the foretelling of their ancient Scriptures, which was the burden of the message he had delivered in the porch of Solomon. — Morgan, page 122

1 Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them,

2 being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead.

3 And they laid hands on them, and put them in custody until the next day, for it was already evening.

4 However, many of those who heard the word believed; and the number of the men came to be about five thousand.

as they spoke (v.1) — they were interrupted

priests (v.1) — There were 24 groups of priests which took turns performing the temple rites for a week each. These were those who were on duty this week. (1 Chronicles 24 and 25; see Luke 1:5, 8-9).

captain of the temple (v.1) — captain of the temple guard, a Levite, probably a priest — an authority with rank near that of the high priest responsible for keeping order in the temple with a small body of Levite guards (temple police)

came upon them (v.1) — with violence to arrest them. They didn’t just happen upon the crowd by accident.

disturbed (v.2) = thoroughly pained (Acts 5:17)

that they taught the people (v.2) — The priests thought they alone had the right to give religious instruction, and especially when, like Peter, those speaking were uneducated.

in Jesus (v.2) — preaching resurrection from the dead as exemplified in the case of Jesus Christ

resurrection (v.2) — The Sadducees did not believe in resurrection from the dead.

until the next day (v.3) — It was against Jewish law to hold trials at night, after sunset (twelfth hour). Three hours had passed since Peter and John went to the temple (Acts 3:1).

five thousand (v.4) — not counting women and children — it’s not clear if this refers to 5,000 more or 2,000 in addition to the 3,000 from Pentecost. This is the last time the believers are numbered. The 5,000 believing men still made up a tiny minority of the nation and did not include those in the government.

We begin to see in chapter four that the Jewish leaders would not believe and so the kingdom would not come at this time.

The Jewish leaders thought their problems ended with the resurrection. They weren’t happy that the apostles were teaching in Jesus’ name.

The Sadducees had the same evidence of Jesus’ resurrection as everyone else. But they were the party in power, and if they admitted the resurrection, they would be admitting that they had been wrong all along. To passively allow the apostles to teach resurrection would have meant much the same thing. Either way, they surely felt their authority and position was on the line.

The Sadducees were an important and influential sect comprised, largely of the priestly nobility in the time of Christ and His apostles … The origin of the name is to be sought in the fact that they were descendants of Zadok, the famous high priest of the days of David and Solomon (2 Samuel 8:17; 1 Kings 2:35), though some refer them to another and little known Zadok, a disciple of Antigonus of Socho. We know that the posterity of the great Zadok held the office of high priest down to the era of the Exile, as also that the main body of the post-exilic priests were sons of Zadok (Ezekiel 40:46; 43:19; 48:11). The chief priests down to the close of the Greek period are known to have been drawn from their ranks; and, under the Romans, the Sadducees both held the high-priesthood and had also a distinct preponderance in the Sanhedrin. Thus, though forming only a small minority of the Jews, they were a sort of priestly aristocracy, possessing great political influence. They were not nearly so popular as the Pharisees or strictly religious party. The Sadducees cared chiefly for maintenance of the State, and were largely indifferent to religion except in so far as it was a matter of custom and expediency. They play a conspicuous part in the history of the Acts, because the progress of the Gospel threatened their influence and interests.

As to doctrine, they held, in opposition to the Pharisees, a) that only the written Law was binding, and not the oral traditions of the elders; b) that there is no resurrection of the body, or system of future rewards and punishments; c) that the existence of angels and spirits, i.e., of a supermundane world, is a myth; d) that man is master of his own destiny, and that his own free will must guide him, without any supposed influence of divine predestination and grace. — Walker, pages 85-86.

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It had been the Pharisees who had led the opposition to Christ before His death and resurrection. Now the Sadducees had taken the lead. The reason is clear when we take into account the beliefs of these two sects.

From Matthew 22:23 we learn that “the Sadducees … say that there is no resurrection,” while in Acts 23:8 we find their teaching as to this contrasted to that of the Pharisees: “For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.”

Necessarily, therefore, the multiplied testimonies to the resurrection of Christ were embarrassing the Sadducees even more than the Pharisees — Stam, page 155.

22 For Moses truly said to the fathers, ‘The Lord your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you.

23 And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.’

24 Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days.

25 You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’

26 To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.”

Quote (v.22) — from Deuteronomy 18:15. Moses warned the Israelites not to follow the idolatry of the Canaanites but to trust God who promised to send a prophet. Peter is explaining that the prophet Moses foretold was Jesus Christ.

prophet like me (v.22) — like Moses (see Hebrews 3:1-6). Christ is like Moses in that He is:

1. deliverer of His people from slavery

2. Mediator of the covenant

3. revealer of God’s Word and will

4. worker of miracles

5. faithful Servant appointed by God

Yet, Moses brought the law — Christ brings grace and truth (John 1:17). Moses failed to bring Israel to the Promise Land — Christ is and will do so.

from your brethren (v.22) — of Israel (as in Deuteronomy 3:18) and not referring to Ishmael, as the Muslims claim.

destroyed (v.23) — complete destruction. In Deuteronomy, the original states, “I will require it of him.” Peter substitutes a quote from Genesis 17:14; Exodus 31:14; Leviticus 7:20 and other places.

Samuel and those who follow (v.24) — Samuel and the other prophets also prophesied of Christ.

these days (v.24) — the offering of the kingdom, as we saw in Acts 2:16, and in Joel’s prophecy (Joel 2:28-32)

you (v.25) — emphatic — “You of all people.” They should have known better, but their response was to arrest the apostles (chapter 4).

sons of the prophets (v.25) — The Jews Peter spoke to were the heirs of the Old Testament prophets and, therefore, heirs of the promises of the kingdom

Abraham (v.25) — quote from Genesis 22:18

to you first (v.26) — “you” is emphatic — Romans 1:16; Acts 13:46. This isn’t Paul’s way of giving preference to Jews. It is his defense for going to the Gentiles.

iniquities (v.26) = active wickedness — perverse delight in evil

It is doubtless this prophecy from Moses’ writings that forms the background of our Lord’s repeated cry: “He that hath ears to hear let him hear!” and of the Father’s command: “Hear ye Him,” and of the Samaritan woman’s observation: “I know that Messiah cometh, which is called Christ: when He is come, He will tell us all things” (Matthew 11:15; 17:5; John 4:25). — Stam, page 147

In Peter’s address in the temple, Jesus Christ is mentioned by seven different names:

1. Servant of God

2. Holy One

3. Righteous One

4. Author of Life

5. Christ of God

6. Prophet

7. Seed of Abraham

18 But those things, which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled.

19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

20 And He shall send Jesus Christ, which before was preached unto you:

21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.

by the mouth of His prophets (v.18) — Peter understood the Old Testament prophecies, as the Lord said he would — Luke 24:44-48

hath so fulfilled (v.18) — emphasis on “so” — referring to their ignorance in verse 17

repent (v.19) = change your mind

be converted (v.19) — the action which results in repentance

blotted out (v.19) — erased, like the obliteration of handwriting

refreshing (v.19) = respite

times of refreshing (v.19) — when Israel receives her promised blessings and all nations are blessed through her

send Jesus Christ (v.20) — the second coming, after the Tribulation and at the beginning of the Millennium

before was preached (v.20)  = announced beforehand

Verse 20 should read “And He shall send the Christ, which before was preached unto you, even Jesus” to point out that “He” whom they crucified was the Messiah.

restitution (v.21) = fulfillment, establishment

times of restitution (v.21) — as in Acts 1:7, a period of longer duration, referring, perhaps, to the many events associated with the end times.

which God had spoken (v.21) — referring to the times (Isaiah 11, 35, 60; Jeremiah 31; Ezekiel 36; Joel 2, 3; Micah 5; Zechariah 12-14, etc.)

This is the first offer of the kingdom to Israel. Before Calvary, it was mentioned that the kingdom was “at hand.” But here is the first time they are told the times of refreshing will come and God will send Jesus Christ to earth if they repent.

Nowhere in Acts 2 or 3 does Peter refer to the cross of the blood of Christ as a means of salvation. The Jews were told to repent, not to believe.

These are very interesting words and of great importance. They can only be understood in the right way if we do not lose sight of the fact to whom they were addressed, that is to Jews, and not to Gentiles. They are the heart of this discourse, and as such a God-given appeal and promise to the nation. If this is lost sight of, the words must lose their right meaning. The repentance which is demanded of them is an acknowledgment of the wrong they had done in denying the Holy and righteous One, a confession of their blood-guiltiness in having slain the author of life. This, of course, would result in their conversion and the blotting out of their sins as a nation. This God had promised before to the nation. “I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins (Isaiah 43:25). Anticipating that glorious day in which this shall be accomplished, a day still to come, the prophet spoke the following glorious words: I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto Me; for I have redeemed thee. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified Himself in Israel (Isaiah 44:22-23). — Gaebelein, page 78

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It would be impossible to mention all these promises and in what the times of refreshing and restoration of all things consist. These days of a coming age, the kingdom age, or as we call it, because its duration will be a thousand years, the Millennium, are fully described on the pages of Old Testament prophecy. Not alone will the nation be blessed, but Jerusalem will be a great city, the land will be restored and become the great center for blessings; the nations of the earth will receive blessing and groaning creation will be delivered from its groaning, and the curse which rests upon it. —Gaebelein, page 79

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Not only in the Old Testament do we find a description of what is to come for Israel, the nations and creation, but elsewhere in the New Testament these times of refreshing and restoration of all things are clearly indicated. See Matthew 19:28; Romans 8:19-23; Ephesians 1:10, etc. But between these two words of promise of what shall be Israel’s portion if they repent, stands another fact: It is the second coming of Jesus Christ. —Gaebelein, page 80

12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus; whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go.

14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

16 And His name through faith in His name hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all.

17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.

Why were the Jews so astonished by the miracle when Christ Himself had so recently walked among them doing miracles? Peter explains that the same Christ empowered him to do this miracle.

answered (v.12) — not their spoken question, but in response to their wonder

earnestly on us (v.12) — emphasis on “on us”

Son (v.13) — should be “Servant — The word “servant” is a designation of the Messiah, as found in Isaiah 42:1-4 and following chapters (c.f. Matthew 12:17-21). This special usage of the word is peculiar to the Acts (3:26; 4:27, 30). It implies the teaching about the sufferings of Christ as contained in Isaiah chapters 1-53, where the “Servant of the Lord” is spoken of. He was to be God’s “salvation unto the ends of the earth.” In Him were perfectly exemplified all those attributes of obedience, devotion, earnestness and diligence which go to  make up ideal service. — Walker, page 72.

whom ye delivered (v.13) — emphasis on “ye”

Pilate (v.13) — Pontius Pilate was the fifth Roman procurator of Judaea, which he administered from a.d. 26 for ten years. He was then recalled to Rome to answer complaints brought against him by the Samaritans, and forthwith disappears from authentic history. — Walker, page 72.

Holy (v.14) — consecrated to God’s service

Just (v.14) — righteous — integrity of character and conduct

killed (v.15) — murdered — strong contrast with “Holy One and the Just” — Barabbas (Mark 15:7; Luke 23:18-19). They had a murderer released and became murderers.

Prince of Live (v.15) = Author of life — lit. “originator of life”

His name (v.16) — the name stands for the person — His authority and power

whom ye see and know (v.16) — the miracle was undeniable

faith (v.16) — The faith the lame man exercised to be healed by Christ also came from Christ.

perfect soundness (v.16) = wholeness and entireness in all parts. — one word in Greek

brethren (v.17) — Peter was formal when making his accusation but now becomes more familiar for the appeal.

ignorance (v.17) — They didn’t know Jesus was the Christ, but they should have known, so they were no less guilty.

rulers (v.17) — chief priest and Sanhedrin

You will remember in the Old Testament God made special provision for any guilty of putting another man to death unintentionally or through ignorance. “And ye shall take no satisfaction for him that is fled to the city of his refuge.” Scriptures illustrates it like this: If a man, for instance, is chopping wood and his neighbor is near and the axe head flies off and hits the neighbor and the man falls dead, the one who slew him is not to be treated as a murderer. He is guilty of manslaughter, but is not a murderer. God commanded that there be six cities located at different points, with good roads to them. For the man who unintentionally slays his neighbor is immediately to flee to the nearest city and abide there until the death of the high priest (Numbers 35:32), and the revenger of blood is not to seek him out nor treat him as a murderer.

Now as God looked on a man as guilty of putting His Son to death, the Apostle Peter shows that He is wiling to treat him as a manslayer. Peter says, “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.” You did not understand; you did not know Jesus was really the Messiah and Servant of God. You thought you were fulfilling God’s purpose perhaps in putting Jesus to death. You did it through ignorance. You see, Peter is opening a door to a city of refuge. He is saying, God is ready to treat you not as a murderer, but as one guilty of manslaughter, and as long as the high priest lives you are safe if you enter the place of refuge. Our High Priest is the Lord Jesus and He lives forever; and those who accept the salvation God has provided are forever secure from the avenger, for God will not permit a charge to be brought against any who are saved by the blood of Jesus Christ. The Apostle Paul says, Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory (1 Corinthians 2:8). So again you see they did not know. Pilate did not know; the Roman soldiers did not know; neither Jews nor Gentiles understood. That is what Jesus meant when He said on the cross, Father, forgive them; for they know not what they do (Luke 23:34). — Ironside, pages 89-91

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Every word Peter utters, inbreathed by the Holy Spirit, shows the national Jewish character of the address. The Apostle does not speak of God as the Father of the Lord Jesus Christ, but as the God of Abraham, and of Isaac and Jacob. This is God’s Name in connection with His covenant people. In vain do we look for this name of God in the rest of the New Testament. For us, as believers, God’s Name is revealed as “Our God and our Father, the God and Father of our Lord Jesus Christ.” Then of the Lord, Peter speaks as “His Servant Jesus.” The authorized version has “son” instead of servant; but that is wrong. Peter, indeed, knew the Lord as the Son of the living God, for he had confessed Him thus at Caesarea Philippi. The Spirit of God, however, did not suffer him to use the word Son here. It was reserved for another Apostle to make known the full Glory and Sonship, both eternal and by resurrection from the dead, that is, through the Apostle Paul. The first time we find the Lord Jesus Christ preached as Son of God is in Acts 9:20, and the converted Saul of Tarsus is the preacher. Acts 8:30, where Philip asks the Eunuch if he believes in the Son of God is an interpolation and must be omitted. In connection with the earth and His people Israel, the Lord is “the servant of God.” As such He was predicted and described by Isaiah (chapter 42) and other prophets. That servant had been in the midst of His people and Jesus, the Nazarene, was that servant. The God of their fathers had witnessed to it by healing the lame man; in it God had glorified His servant Jesus. — Gaebelein, pages 75-76.

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But why does Peter thus hold Israel to account for the crucifixion, when the Lord Himself prayed that they might be forgiven? Is he ignorant of the Lord’s dying petition: Father, forgive them, for they know not what they do?

The explanation is that before forgiveness can be applied it must be accepted. To tell an offender that you have forgiven him, when he does not feel he has wronged you, will not bring him one step closer to you; it may even insult him and drive him farther away. He must first be brought to see his guilt and to realize his need of forgiveness. — Stam, pages 132-133

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The fact is that before the crucifixion Israel’s leaders did not know that Jesus  was the Christ. True, they could have know, yes, and should have known, but the fact remains that they did not know. They were in a similar position to that in which Saul of Tarsus was later found. He too could and should have known, but he did not know, and later wrote: I obtained mercy, because I did it ignorantly in unbelief (1 Timothy 1:13).

No excuse, of course, could be found for the hate and injustice and cruelty which Israel had shown toward Christ, but the fact is that they did not know that He was the Christ. Our Lord Himself implied this when He said: When ye have lifted up the Son of man, then shall ye know that I am He … (John 8:28).

In other words, those responsible for the crucifixion well knew that they were murdering their victim, but they did not know that their victim was Christ. Whatever may be the full implication of 1 Corinthians 2:8, it surely teaches that had “the princes of this world” known who their victim was they would not have crucified the Lord of glory.”

This, of course, did not justify their action, but it was a basis upon which God might show mercy. Had they recognized Him as Messiah they would not have dared to condemn and crucify Him, but they did not believe Him to be the Messiah, hence our Lord’s appeal: They know not what they do, and Peter’s concession: And now, brethren, I wot that through ignorance ye did it. — Stam, page 136

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This address of Peter was peculiarly Hebrew. He referred to God as “The God of Abraham, and of Isaac and of Jacob;” he declared that “God foreshowed by the mouth of all the prophets;” and toward the end of the address he spoke of the covenant which God made with “Your father Abraham.”

The references to Jesus were almost all borrowed from Old Testament Scriptures: “The Servant of God’ a word which took them naturally back to the great prophecy of Isaiah: “The Holy and Righteous One,” being two descriptions of the Old Testament, each of them having Messianic value; and finally “the Christ” which was but the Greek form of the Hebrew word Messiah, indicating the great hope of the people.

The terms in which he spoke of the hopes which Jesus had created where equally suggestive. “That your sins may be blotted out,” was an immediate quotation from the great Psalm of penitence; “seasons of refreshing from the presence of the Lord,” gathered up and expressed the perpetual note of hopefulness that had sung itself out in the Psalms and prophecies of the ancient covenant; and when he spoke of the teaching, he referred to the fulfillment in the Person of Jesus, of the promise of Moses, that another prophet should be raised up.

The opening and closing words of the address indicate the fact that the message was peculiarly one to the Israelitish nation. He said, “Ye men of Israel, why  marvel ye at this man.” The apostle meant to say that men, not of Israel, might have marveled with greater show of reason. When we come to the close of the address, notice very carefully these words, “Unto you first God having raised up His Servant.” The thought most evidently is that he had been expressing himself throughout the whole of this explanation of the miracle, peculiarly and directly to the men of Israel. — Morgan, pages 104-105