The MacArthur Study Bible, NKJV, page 547
1:24 You have chosen. Judas’ successor was sovereignly determined (see notes on v. 20).
1:25 his own place. Judas chose his own fate of hell by rejecting Christ. It is not unfair to say that Judas and all others who go to hell belong there (cf. John 6:70).
1:26 cast their lots. A common OT method of determining God’s will (cf. Lev. 16:8–10; Josh. 7:14; Prov. 18:18; see note on Prov. 16:33). This is the last biblical mention of lots—the coming of the Spirit made them unnecessary.
Acts 2
2:1 Day of Pentecost. “Pentecost” means “fiftieth” and refers to the Feast of Weeks (Ex. 34:22, 23) or Harvest (Lev. 23:16), which was celebrated 50 days after Passover in May/June (Lev. 23:15–22). It was one of 3 annual feasts for which the nation was to come to Jerusalem (see note on Ex. 23:14–19). At Pentecost, an offering of firstfruits was made (Lev. 23:20). The Holy Spirit came on this day as the firstfruits of the believer’s inheritance (cf. 2 Cor. 5:5; Eph. 1:11, 14). Those gathered into the church then were also the firstfruits of the full harvest of all believers to come after. in one place. The upper room mentioned in 1:13.
2:2 a sound…as…mighty wind. Luke’s simile described God’s action of sending the Holy Spirit. Wind is frequently used in Scripture as a picture of the Spirit (cf. Ezek. 37:9, 10; John 3:8).
2:3 The disciples could not comprehend the significance of the Spirit’s arrival without the Lord sovereignly illustrating what was occurring with a visible phenomenon. tongues, as of fire. Just as the sound, like wind, was symbolic, these were not literal flames of fire but supernatural indicators, like fire, that God had sent the Holy Spirit upon each believer. In Scripture, fire often denoted the divine presence (cf. Ex. 3:2–6). God’s use of a fire-like appearance here parallels what He did with the dove when Jesus was baptized (Matt. 3:11; Luke 3:16).
2:4 all. The apostles and the 120. Cf. Joel 2:28–32. filled with the Holy Spirit. In contrast to the baptism with the Spirit, which is the one-time act by which God places believers into His body (see notes on 1 Cor. 12:13), the filling is a repeated reality of Spirit-controlled behavior that God commands believers to maintain (see notes on Eph. 5:18). Peter and many others in Acts 2 were filled with the Spirit again (e.g., 4:8, 31; 6:5; 7:55) and so spoke boldly the Word of God. The fullness of the Spirit affects all areas of life, not just speaking boldly (cf. Eph. 5:19–33). with other tongues. Known languages (see notes on v. 6; 1 Cor. 14:1–25), not ecstatic utterances. These languages given by the Spirit were a sign of judgment to unbelieving Israel (see notes on 1 Cor. 14:21, 22). They also showed that from then on God’s people would come from all nations, and marked the transition from Israel to the church. Tongues speaking occurs only twice more in Acts (10:46; 19:6).
2:5 Jews, devout men. Hebrew males who made the pilgrimage to Jerusalem. They were expected to celebrate Pentecost (see note on v. 1) in Jerusalem, as part of observing the Jewish religious calendar. See note on Ex. 23:14–19.
2:6 this sound. The noise like gusty wind (v. 2), not the sound of the various languages. speak in his own language. As the believers were speaking, each pilgrim in the crowd recognized the language or dialect from his own country.
2:7 Galileans. Inhabitants of the mostly rural area of northern Israel around the Sea of Galilee. Galilean Jews spoke with a distinct regional accent and were considered to be unsophisticated and uneducated by the southern Judean Jews. When Galileans were seen to be speaking so many different languages, the Judean Jews were astonished.
2:9–11 The listing of specific countries and ethnic groups proves again that these utterances were known human languages.
2:9 Parthians. They lived in what is modern Iran. Medes. In Daniel’s time, they ruled with the Persians, but had settled in Parthia. Elamites. They were from the southwestern part of the Parthian Empire. Mesopotamia. This means “between the rivers” (the Tigris and Euphrates). Many Jews still lived there, descendants of those who were in captivity and who never returned to the land of Israel (cf. 2 Chr. 36:22, 23). Judea. All the region once controlled by David and Solomon, including Syria.
2:9, 10 Cappadocia, Pontus and Asia, Phrygia and Pamphylia. All were districts in Asia Minor, in what is now Turkey.
2:10 Egypt. Many Jews lived there, especially in the city of Alexandria. The nation then covered the same general area as modern Egypt. Libya adjoining Cyrene. These districts were W of Egypt, along the North African coast. Rome. The capital of the Empire had a sizeable Jewish population, dating from the second century B.C. proselytes. Gentile converts to Judaism. Jews in Rome were especially active in seeking such converts.
2:11 Cretans. Residents of the island of Crete, off the southern coast of Greece. Arabs. Jews who lived S of Damascus, among the Nabatean Arabs (cf. Gal. 1:17). we hear them speaking. See note on v. 6. wonderful works of God. The Christians were quoting from the OT what God had done for His people (cf. Ex. 15:11; Pss. 40:5; 77:11; 96:3; 107:21). Such praises were often heard in Jerusalem during festival times.
2:13 new wine. A drink that could have made one drunk.
2:14–40 After the Holy Spirit’s arrival, the first major event of church history was Peter’s sermon, which led to 3,000 conversions and established the church (vv. 41–47).
2:14 with the eleven. This number of the apostles included the newly-appointed Matthias, who replaced Judas Iscariot (see notes on 1:23, 24).
2:15 the third hour. Calculated in Jewish fashion from sunrise, this was 9:00 a.m.
2:16–21 See Introduction to Joel: Interpretive Challenges; see notes on Joel 2:28–32. Joel’s prophecy will not be completely fulfilled until the millennial kingdom. But Peter, by using it, shows that Pentecost was a pre-fulfillment, a taste of what will happen in the millennial kingdom when the Spirit is poured out on all flesh (cf. 10:45).
2:17 last days. This phrase refers to the present era of redemptive history from the first coming of Christ (Heb. 1:2; 1 Pet. 1:20; 1 John 2:18) to His return. My Spirit. See notes on 1:2, 5, 8. all flesh. This indicates all people will receive the Holy Spirit, because everyone who enters the millennial kingdom will be redeemed (cf. Matt. 24:29—25:46; Rev. 20:4–6). visions…dreams. Dreams (Gen. 20:3; Dan. 7:1) and visions (Gen. 15:1; Rev. 9:17) were some of God’s most memorable means of revelation since they were pictorial in nature. While they were not limited to believers (e.g., Abimelech, Gen. 20:3 and Pharaoh, Gen. 41:1–8), they were primarily reserved for prophets and apostles (cf. Num. 12:6). While frequent in the OT, they were rare in the NT. In Acts, most of God’s visions were associated with either Peter (chaps. 10, 11) or Paul (chaps. 9, 18; cf. 2 Cor. 12:1). Most frequently they were used to reveal apocalyptic imagery (cf. Ezek., Dan., Zech., Rev.). They were not considered normal in biblical times, nor should they be so now. The time will come, however, when God will use visions and dreams during the Tribulation period as predicted by Joel 2:28–32.
2:18 prophesy. The proclamation of God’s truth will be pervasive in the millennial kingdom.
2:19 wonders…signs. Cf. 4:30; 5:12; 14:3; 15:12. “Wonders” is the amazement people experience when witnessing supernatural works (miracles). “Signs” point to the power of God behind miracles—marvels have no value unless they point to God and His truth. Such works were often done by the Holy Spirit through the apostles (5:12–16) and their associates (6:8) to authenticate them as the messengers of God’s truth. Cf. 2 Cor. 12:12; Heb. 2:3, 4. Blood…fire…vapor of smoke. These phenomena are all connected with events surrounding Christ’s second coming and signal the establishment of the earthly kingdom: blood (Rev. 6:8; 8:7, 8; 9:15; 14:20; 16:3); fire (Rev. 8:5, 7, 8, 10); and smoke (Rev. 9:2, 3, 17, 18; 18:9, 18).
2:20 sun…darkness…moon into blood. Cf. Matt. 24:29, 30; see note on Rev. 6:12. day of the LORD. See Introduction to Joel: Interpretive Challenges; see note on 1 Thess. 5:2. This Day of the Lord will come with the return of Jesus Christ (cf. 2 Thess. 2:2; Rev. 19:11–15).
2:21 whoever calls. Up to that hour of judgment and wrath, any who turn to Christ as Lord and Savior will be saved (see notes on Rom. 10:10–13).
2:22–36 Here is the main body of Peter’s sermon, in which he presented and defended Jesus Christ as Israel’s Messiah.
2:22 Jesus of Nazareth. The humble name that often identified the Lord during His earthly ministry (Matt. 21:11; Mark 10:47; Luke 24:19; John 18:5). attested…by miracles, wonders, and signs. By a variety of supernatural means and works, God validated Jesus as the Messiah (cf. Matt. 11:1–6; Luke 7:20–23; John 3:2; 5:17–20; 8:28; Phil. 2:9; see notes on 1:3; 2:19).
2:23 by the determined purpose and foreknowledge of God. From eternity past (2 Tim. 1:9; Rev. 13:8) God predetermined that Jesus would die an atoning death as part of His pre-ordained plan (4:27, 28; 13:27–29). lawless hands, have crucified. An indictment against “men of Israel” (v. 22), those unbelieving Jews who instigated Jesus’ death, which was carried out by the Romans. That the crucifixion was predetermined by God does not absolve the guilt of those who caused it.
2:24 not possible. Because of His divine power (John 11:25; Heb. 2:14) and God’s promise and purpose (Luke 24:46; John 2:18–22; 1 Cor. 15:16–26), death could not keep Jesus in the grave.
2:25–28 David says. The Lord was speaking of His resurrection prophetically through David (see note on Ps. 16:10).
2:27 Hades. Cf. v. 31; see note on Luke 16:23. The NT equivalent of the OT grave or “sheol.” Though sometimes it identifies hell (Matt. 11:23), here it refers to the general place of the dead.
2:29 his tomb is with us. A reminder to the Jews that David’s body had never been raised, so he could not be the fulfillment of the prophecy of Ps. 16.
2:30–32 Peter exposits the meaning of Ps. 16 as referring not to David, but to Jesus Christ. He would be raised to reign (v. 30; cf. Pss. 2:1–9; 89:3).
2:30 being a prophet. Peter quoted Ps. 132:11. As God’s spokesman, David knew that God would keep His oath (2 Sam. 7:11–16) and Christ would come.
2:31 Peter quoted Ps. 16:10.
2:32 God has raised up. Cf. v. 24; 10:40; 17:31; 1 Cor. 6:14; Eph. 1:20. That He did so attests to His approval of Christ’s work on the cross. we are all witnesses. The early preachers preached the resurrection (3:15, 26; 4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31).
2:33 After Jesus was risen and ascended, God’s promise to send the Holy Spirit was fulfilled (cf. John 7:39; Gal. 3:14) and manifest that day. exalted to the right hand of God. See note on 7:55.
2:34 The LORD said to my Lord. Peter quoted another psalm (Ps. 110:1) concerning the exaltation of Messiah by ascension to the right hand of God, and reminds the reader that it was not fulfilled by David (as bodily resurrection had not yet been; see note on v. 29), but by Jesus Christ (v. 36). Peter had been an eyewitness to that ascension (1:9–11).
2:36 Peter summarizes his sermon with a powerful statement of certainty: The OT prophecies of resurrection and exaltation provide evidence that overwhelmingly points to the crucified Jesus as the Messiah. both Lord and Christ. Jesus is God as well as anointed Messiah (cf. Rom. 1:4; 10:9; 1 Cor. 12:3; Phil. 2:9, 11).
2:37 cut to the heart. The Gr. word for “cut” means “pierce” or “stab,” and thus denotes something sudden and unexpected. In grief, remorse, and intense spiritual conviction, Peter’s listeners were stunned by his indictment that they had killed their Messiah.
2:38 Repent. This refers to a change of mind and purpose that turns an individual from sin to God (1 Thess. 1:9). Such change involves more than fearing the consequences of God’s judgment. Genuine repentance knows that the evil of sin must be forsaken and the person and work of Christ totally and singularly embraced. Peter exhorted his hearers to repent, otherwise they would not experience true conversion (see note on Matt. 3:2; cf. 3:19; 5:31; 8:22; 11:18; 17:30; 20:21; 26:20; Matt. 4:17). be baptized. This Gr. word lit. means “be dipped or immersed” in water. Peter was obeying Christ’s command from Matt. 28:19 and urging the people who repented and turned to the Lord Christ for salvation to identify, through the waters of baptism, with His death, burial, and resurrection (cf. 19:5; Rom. 6:3, 4; 1 Cor. 12:13; Gal. 3:27; see notes on Matt. 3:2). This is the first time the apostles publicly enjoined people to obey that ceremony. Prior to this, many Jews had experienced the baptism of John the Baptist, (see notes on Matt. 3:1–3) and were also familiar with the baptism of Gentile converts to Judaism (proselytes). in the name of Jesus Christ. For the new believer, it was a crucial but costly identification to accept. for the remission of sins. This might better be translated “because of the remission of sins.” Baptism does not produce forgiveness and cleansing from sin. See notes on 1 Pet. 3:20, 21. The reality of forgiveness precedes the rite of baptism (v. 41). Genuine repentance brings from God the forgiveness (remission) of sins (cf. Eph. 1:7), and because of that the new believer was to be baptized. Baptism, however, was to be the ever-present act of obedience, so that it became synonymous with salvation. Thus to say one was baptized for forgiveness was the same as saying one was saved. See note on “one baptism” in Eph. 4:5. Every believer enjoys the complete remission of sins (Matt. 26:28; Luke 24:47; Eph. 1:7; Col. 2:13; 1 John 2:12). the gift of the Holy Spirit. See notes on 1:5, 8.
2:39 the promise. See note on 1:4. all who are afar off. Gentiles, who would also share in the blessings of salvation (cf. Eph. 2:11–13). as many as the Lord our God will call. Salvation is ultimately from the Lord. See note on Rom. 3:24.
2:41 those who…received his word were baptized. See note on v. 38. three thousand. Luke’s use of a specific number suggests records were kept of conversions and baptisms (see note on v. 38). Archeological work on the S side of the temple mount has uncovered numerous Jewish mikvahs, large baptistry-like facilities where Jewish worshipers would immerse themselves in ritual purification before entering the temple. More than enough existed to facilitate the large number of baptisms in a short amount of time.
2:42 apostles’ doctrine. The foundational content for the believer’s spiritual growth and maturity was the Scripture, God’s revealed truth, which the apostles received (see notes on John 14:26; 15:26, 27; 16:13) and taught faithfully. See notes on 2 Pet. 1:19–21; 3:1, 2, 16. fellowship. Lit. “partnership,” or “sharing.” Because Christians become partners with Jesus Christ and all other believers (1 John 1:3), it is their spiritual duty to stimulate one another to righteousness and obedience (cf. Rom. 12:10; 13:8; 15:5; Gal. 5:13; Eph. 4:2, 25; 5:21; Col. 3:9; 1 Thess. 4:9; Heb. 3:13; 10:24, 25; 1 Pet. 4:9, 10). breaking of bread. A reference to the Lord’s Table, or Communion, which is mandatory for all Christians to observe (cf. 1 Cor. 11:24–29). prayers. Of individual believers and the church corporately (see 1:14, 24; 4:24–31; cf. John 14:13, 14).
2:43 wonders and signs. See note on v. 19. In the NT, the ability to perform miracles was limited to the apostles and their close colleagues (e.g., Philip in 8:13; cf. 2 Cor. 12:12; Heb. 2:3, 4). These produced awe and respect for divine power.
2:44 all things in common. See 4:32. This phrase conveys not that the early Christians lived in a commune or pooled and redistributed everything equally, but that they held their own possessions lightly, ready to use them at any moment for someone else, as needs arose.
2:45 sold their possessions. This indicates that they had not pooled their resources (see note on v. 44) but sold their own possessions to provide money for those of the church in need (cf. v. 46; 4:34–37; 2 Cor. 8:13, 14).
2:46 daily…in the temple. Believers went to the temple to praise God (v. 47), observe the daily hours of prayer (cf. 3:1), and witness to the gospel (v. 47; 5:42). breaking bread from house to house. This has reference to the daily means that believers shared with one another. gladness and simplicity of heart. The Jerusalem church was joyful because its single focus was on Jesus Christ. See notes on 2 Cor. 11:3; Phil. 3:13, 14.
2:47 the Lord added. Cf. v. 39; 5:14. See note on Matt. 16:18. Salvation is God’s sovereign work.
Acts 3
3:1 hour of prayer, the ninth hour. 3:00 p.m. The Jews had 3 daily times of prayer (Ps. 55:17); the other two were 9:00 a.m. (third hour) and 12:00 noon (sixth hour).
3:2 gate of the temple…called Beautiful. A large and ornate gate inside the temple mount on the eastern side, separating the Court of the Gentiles from the Court of the Women. alms. A charitable donation of money.
3:3 into the temple. Beggars considered the temple the best site to operate because the daily throngs came to impress God with their pious good works, including offerings at the temple treasury.
3:10 Beautiful Gate. See note on v. 2.
3:11 porch…Solomon’s. A portico surrounding the temple’s Court of the Gentiles. This was also where Jesus had taught about the Good Shepherd (John 10:23). Cf. Is. 35:6.
3:13 The God of Abraham, Isaac, and Jacob. A description of God familiar to Peter’s Jewish audience (cf. Ex. 3:6, 15; 1 Kin. 18:36; 1 Chr. 29:18; 2 Chr. 30:6; Matt. 22:32). He used this formula, which stressed God’s covenant faithfulness, to demonstrate that he declared the same God and Messiah whom the prophets had proclaimed. His Servant Jesus. Peter depicted Jesus as God’s personal representative. This is an unusual NT title for Jesus, used only 4 other places (v. 26; 4:27, 30; Matt. 12:18), but a more familiar OT name for Messiah (Is. 42:1–4, 19; 49:5–7; see notes on 52:13—53:12; cf. Matt. 20:28; John 6:38; 8:28; 13:1–7). Pilate…determined to let Him go. Pontius Pilate, the Roman governor at Jesus’ trial, came from a national tradition that strongly supported justice (cf. 16:37, 38; 22:25–29; 25:16). He knew Jesus’ crucifixion would be unjust and therefore declared Him innocent 6 times (Luke 23:4, 14, 15, 22; John 18:38; 19:4, 6) and repeatedly sought to release Him (Luke 23:13–22; see notes on John 19:12, 13).
3:14 the Holy One. Cf. Ps. 16:10; Luke 4:34; John 6:69. the Just. Cf. 1 John 2:1. murderer. Barabbas (Matt. 27:16–21; Mark 15:11; Luke 23:18; John 18:40).
