Act 14:1

Act 14: “These were dramatic times, as the ecclesia was being formed out of the difficulty and persecution from both Judaizers and the Roman Pagan Empire. At the same time, those troublous times gave impetus to such as the apostle Paul, confirming him in his newly-found realization of the identity of Messiah and the fulfillment of the OT scriptures. Act 14 records the second of two addresses by the apostle Paul, and introduces his work to the Gentiles as continuing that of the apostle Peter to the Jews. His first address was given in Antioch (Pisidia): Act 13:16-41, and his second at Lystra: Act 14:15-17. Amazingly, the audience were not prepared to accept the logical and clear contentions of the apostle — typical of the spirit of the flesh, then and now! Cp some of the drama of the record: in Act 14:19 Paul feels the impact of stoning by the Jews; and thereby shared the fellowship of the sufferings of Stephen, when he, himself, had given his support to those stoning the believer because of his testimony (Act 7:58)!” (GEM).

V 1: ICONIUM: An ancient city of Asia Minor, now called Konya, that was visited several times by Paul on his missionary journeys. Named for the “eikon” — the famous head of Medusa that was located there. The chief city of Lycaonia in the Hellenistic period, Iconium lay on the border of the districts of Phrygia and Lycaonia. It was incorporated into the Roman province of Galatia in 25 BC. It stood on a level plateau 3,400 feet above sea level, with 5,000-6,000 foot mountains a few miles to the west.

Paul brought the gospel there on his first missionary journey (Acts 13:51; 14:1-6,21) and returned there on his second journey (Acts 16:2), and prob on his third as well (Acts 18:23). It was poss to Iconium as well as the other cities in that area that Paul wrote his letter to the Galatians to combat the inroads of the Judaizers.

Act 14:3

The apostles prayed for aid in their work of preaching, and received it. Christ’s personal concern and activity in the work of his men: Acts 7:55; 9:4,10; 13:52; 16:7,14; 18:5; 22:17; 23:11.

Act 14:6

LYSTRA: A city about 18 miles sw of Iconium in the Roman province of Galatia where Paul established an ecclesia on his first missionary journey and which he visited on his second and third journeys (Acts 14:6-20; 16:1-5; 18:23). At Lystra or Derbe Paul met Timothy. Founded as a Roman colony by Augustus about 6 BC, for the purpose of training and regulating the mountain tribes on the southern frontier of the province of Galatia, Lystra was a place of some importance under the early emperors.

DERBE: “A town in Asia Minor in the se corner of Lycaonia on the main road from Lystra to Laranda. On Paul’s first missionary journey he came to Derbe after having been stoned at Lystra and made many disciples there (Acts 14:6, 20). Paul passed through Derbe on his second journey from Cilicia to Lystra (Acts 16:1) and likely visited there on his third journey. Gaius, one of Paul’s disciples and companions, was from Derbe (Acts 20:4).

“Since Sir William Ramsay identified Derbe with Gudelisin in 1890, that view has been generally accepted. But two inscriptions found in recent years have demonstrated rather conclusively that Kerti Huyk is the correct site of ancient Derbe. Gudelisin is about 30 miles west of the modern Turkish town of Karaman (66 miles by road se of Konya), and Kerti Huyuk is some 15 miles nw of Karaman” (WyE).

Act 14:7

WHERE THEY CONTINUED TO PREACH THE GOOD NEWS: Timothy, a resident of Lystra (Acts 16:1), was converted, becoming Paul’s “son in the faith” (1Ti 1:2; 2Ti 1:2).

Act 14:9

HEALED: Gr “sozo”, lit “saved” or “delivered”.

Act 14:10

Cp similar miracle performed by Peter at Beautiful Gate (Acts 3:8). One Jew and, now, one Gentile!

Although the lame man had NEVER walked (v 8), he did not need to learn how now!

Act 14:11

IN THE LYCAONIAN LANGUAGE: “In their excitement, the people fell into their native Lycaonian tongue, and Paul and Barnabas could not understand what was happening. Much of the Mediterranean world was bilingual, the people speaking the general language, Greek, and also their native dialect” (WyC).

THE GODS HAVE COME DOWN TO US IN HUMAN FORM: “You welcomed me as if I were an angel of God, as if I were Christ Jesus himself” (Gal 4:14).

Act 14:12

“The two visitors were thought to be two gods. Zeus was the chief god of the Greek Pantheon, and Hermes was the herald of the gods. Jupiter and Mercurius (AV) are the Latin equivalents for the Greek names of these gods, but the Greek terms ought to be used. Since Paul was the spokesman of the two, the people called him Hermes; while Barnabas, the more silent partner who stood in the background, they called Zeus, the father of the gods. Legends existed that told of other occasions when these two gods visited people of this area” (WyC).

Act 14:13

THE PRIEST OF ZEUS: Zeus was the patron god of Lystra; his great statue was erected at the principal gate. The priest of Zeus prepared oxen adorned with decorations to offer sacrifice to their unexpected visitors.

Act 14:14

Although the apostles could not understand the Lycaonian dialect (v 11), the actions of the priests soon indicated their purpose to sacrifice, and when the apostles realized their intent, they strongly protested. They tore their clothes — a Jewish gesture of horror at blasphemy (Mar 14:63).

Act 14:16

As long as nations did not come into contact with God’s truth, they were not held accountable for their sins: Acts 17:30. By contrast, Israel’s close acquaintance with their Creator brought them greater responsibility — and greater punishment — for their sins (Amo 3:2). Jesus’ teaching on the grounds of responsibility: John 3:18-21.

Act 14:19

FROM ANTIOCH: A 100-mile trip.

THEY STONED PAUL: 2Co 11:25; 2Ti 3:11; Gal 6:17.

Act 14:20

HE GOT UP: “Anistemi” = he rose, implying a true resurrection! Note: although he seemed to be dead, he requires no assistance when he “stands up”! A miracle.

Act 14:21

Here (in Derbe) Gaius is converted (Act 20:4).

THEN THEY RETURNED TO LYSTRA, ICONIUM AND ANTIOCH: Rather than taking the easy and direct route to Tarsus and Syrian Antioch, Paul and Barnabas retraced all their steps in a circuitous trip — so as to visit all the newly-formed ecclesias, and strengthen them.

Act 14:22

WE MUST GO THROUGH MANY HARDSHIPS TO ENTER THE KINGDOM OF GOD: Paul had been the perfect example, demonstrating in his own trials the truth of these words! Note also Christ’s words of warning and encouragement: “Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. All men will hate you because of me, but he who stands firm to the end will be saved” (Mat 10:21,22,38; cp Mat 16:24). “The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me” (John 12:25,26). “All this I have told you so that you will not go astray. They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God… I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:1,2,33).

Good men must never expect to escape troubles; if they do, they will be disappointed, for none of their predecessors have been without them. Consider the patience of Job; remember Abraham, for he had his trials, and by his faith under them, he became the “father of the faithful” (Rom 4:11-16). Study the lives of all the patriarchs, prophets, apostles, and the early brethren, and you shall discover that there were none of those whom God made vessels for His mercy, who were not — like fine pottery in the hands of the Potter — made to pass through the furnace of affliction.

It is ordained of old that the cross of trouble should be engraved on every vessel of mercy, as the royal mark whereby the King’s vessels of honor are distinguished. But although tribulation is the path marked out for God’s children, they have the comfort of knowing that their Master has walked that path before them; they have his presence and sympathy to encourage them, his grace to support them, and his example to teach them how to endure. And when they reach the kingdom, it will more than make up for the tribulations through which they passed on their way!

Act 14:24

PAMPHYLIA: A small province between Galatia and the Mediterranean Sea, of which Perga was the capital and Attalia the chief seaport (v 25).

Act 14:25

WENT DOWN: The classic language of theophany, or Yahweh-manifestation, occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22.

ATTALIA: “A city on the coast of Pamphylia, visited by Paul on his first missionary journey (Acts 14:25). It was founded c 165-150 BC by Attalus II Philadelphus (159-138 BC) of Pergamum to be an outlet to Egypt and Syria. It was punished by the Roman consul Isauricus (c 77 BC) for aiding Zenicetes in his piracy by being added to the Roman province thereafter.

“Coins were struck from the time of the founding of the city and its name is spelled thereon as Attaleon (‘belonging to Attalia’). When Paul was there, the main type of coin showed Claudius on the obverse, and on the reverse Athena dressed in a crested Corinthian helmet. It should be remembered that the people of Attalia claimed kinship with the Athenians… The situation of this port city, rising as it does by tiers from its harbor is still picturesque and is partly responsible for its continued existence and commercial activity. Ruins there are traceable to the Roman and Hellenistic periods. It is called Antalya today” (WyE).

Act 14:27

At this time there was contention between Paul and Peter regarding the treatment of Gentile converts at Antioch: Gal 2:11-17.

GOD… HAD OPENED THE DOOR OF FAITH TO THE GENTILES: Barriers to Gentiles going down: Acts 6:5 (proselytes as well as Jews); Acts 6:14 (Stephen’s argument); Acts 8:5 (Samaritans); Acts 8:35 (Ethiopian eunuch); Acts 10:20; 11:18 (Gentiles!).

Act 15:1

These Judaizers also tried to impose the keeping of the Law on Gentile converts: Acts 15:5.

Act 15:2

// Gal 2:1-5. Paul took along Titus, a Gentile convert who was uncircumcised.

Act 15:5

The Sabbath Law, part of Moses’ law: Exo 31:12-18. Decision of the Jerusalem council: Acts 15:23-29.

Act 15:7

GOD MADE A CHOICE: This is GOD’S work (vv 8,12,18).

Act 15:8

WHO KNOWS THE HEART: “Cardio-gnostes” = “heart-knower” (only other use in Acts 1:24; cp Psa 139:1).

Act 15:10

Note links with Paul’s arguments in Galatians: Gal 3:19,23,24.

Act 15:14

V 14: Visitation, invitation, separation, identification, dedication.

BY TAKING FROM THE GENTILES: The Jews were practically Gentiles in Egypt. This v is practically an epitome of Exodus: (1) “visit” (KJV) = “inspect, and deliver” (Exo 3:1; 1:1-11:10); (2) “taking from” = Passover (Exo 12:1–15:21); (3) a people: to be molded and educated (Exo 15:22–24:18); and (4) for himself = lit, for His Name! The Law given to develop His Name, or character, in this people.

Act 15:16

AFTER THIS I WILL RETURN: Actually, a brief allusion to Jer 12:15,16, where the Gentiles embrace the Hope of Israel.

Act 15:17

“Isaiah had expected Gentile converts to come to Jerusalem to learn God’s ways so that they might walk in them. But Isaiah also spoke of the Gentiles’ persistence as nations whose salvation did not destroy their national identities (cf Isa 2:4; 25:6,7). Likewise, Amos spoke of ‘the remnant of men’ (LXX, DSS) in the last days when ‘David’s fallen tent’ would be rebuilt as being ‘all the Gentiles who bear my name’ and whose continuance as Gentiles was understood. In the end times, James is saying, God’s people will consist of two concentric groups. At their core will be restored Israel (ie, David’s rebuilt tent); gathered around them will be a group of Gentiles (ie, ‘the remnant of men’) who will share in the Messianic blessings but will persist as Gentiles without necessarily becoming Jewish proselytes. It is this understanding of Amos’ message, James insisted, that Peter’s testimony has affirmed, the result being that the conversion of Gentiles in the last days should be seen not as proselytizing but in an eschatological context. James’ quotation of Amo 9:11,12 is both textually and exegetically difficult. As given in Acts, the text of v 12 deviates from the Masoretic Text and agrees with the LXX in reading ‘they will seek’ (Gr ‘ekzetesosin’) for ‘they will inherit’ (Heb ‘yiresu’), in reading ‘of men’ (Gr ‘ton anthropon’) for ‘of Edom’ (edom), and in treating ‘the remnant’ (Gr ‘hoi kataloipoi’) as the subject of the sentence rather than its object. It would have been impossible, in fact, for James to have derived his point from the text had he worked from the Masoretic.

“On the other hand, the text of v 11 here differs from the LXX in reading ‘after this’ (Gr ‘meta tauta’) for ‘in that day’ (Gr ‘en te hemera ekeine’), in reading ‘I will return and rebuild’ (Gr ‘anastrepso kai anoikodomeso’) for ‘I will raise up’ (Gr ‘anasteso’), in reading ‘I will restore’ (Gr ‘anorthoso’) for ‘I will raise up’ (Gr ‘anasteso’), and in omitting the clause ‘and I will rebuild it as in the days of old’ (Gr ‘kai anoikodomeso auten kathos hai hemerai tou aionos’).

“Focusing on the quotation’s difference from the Masoretic and essential agreement with the LXX, many commentators have complained that ‘the Jewish Christian James would not in Jerusalem have used a Septuagint text, differing from the Hebrew original, as scriptural proof,’ and have therefore concluded, ‘It is not James but Luke who is speaking here’ (Haenchen, Acts of the Apostles 448). But while the text of Amo 9:11,12 differs from the Masoretic in meaning and the LXX in form, ‘it is exactly identical with… [some attested readings of the DSS]’ ” (EBC).

“It should not be difficult to see the relation to circumcision [Act 15:1]. To the members of the council, the argument would have been immediately apparent. James said that Amos predicted that when the Lord would come back to re-establish the habitation of David, those to whom He would come, who would seek after Him, would include ‘Gentiles upon whom my name is called.’ This being the case, there was no reason to require the Gentiles who are joining the Christian church to be circumcised and thereby to become Jews. Many Gentiles had become Jewish proselytes during the two centuries preceding this council, and some of these Jewish proselytes had already become Christians. The point was not that Gentiles could become Christians, but that they could become Christians and yet continue to be Gentiles. The force of James’ argument is this: ‘If God, who knows all His works from the very beginning, has predicted through Amos that when Jesus comes back to this earth to set up His kingdom He will then find awaiting Him, not only believing Jews, but also ‘Gentiles upon whom my name is called,’ this fact of prophecy should enable His people to understand the fact of experience that Peter and Paul have described, that God has received Gentiles into the church, by giving them the Holy Spirit, without requiring that they first become Jews by being circumcised.’ Thus the quotation from Amos, if taken as describing the situation which will exist when Christ returns to set up His kingdom, gives a clear and logical reason why the council should decide that it was not necessary for new Gentile converts to be circumcised, thereby becoming Jews. This fits exactly with the way in which James introduces the actual quotation from Amos: ‘After this I will return and will build again the tabernacle of David which is fallen down.’ Amo 9:11 begins: ‘In that day will I raise up the tabernacle of David that is fallen.’ The words ‘After this I will return and’ are not in the Heb of the book of Amos, nor in the LXX translation. There can be no doubt that James deliberately substituted them for the general expression of time with which the Amos passage begins, as a means of introducing the quotation. It was his way of pointing out the place of Amo 9:11-12 in its context, where it is preceded by a description of the woes that God will bring upon those who depart from Him, and followed in vv 13-15 (of Acts 15) by an account of the great prosperity and happiness which God’s people are to enjoy when He again plants them upon their land. James begins the quotation by summarizing the context in such a way as to show to what point it refers in God’s plan for the ages. It is as if he had said: ‘Listen to what God has predicted about the events that will occur at the return of Christ, after the present age has run its course. When Christ returns and sets up his kingdom, he will come to an earth on which there will be Gentiles who are called by his Name. He is even now continuing the process which he began when he sent Peter to the house of Cornelius, namely, visiting the Gentiles to take out of them a people for his Name. It is thus seen to be God’s revealed will that when Christ returns he should find awaiting him, and seeking him, Christians who have not ceased to be Gentiles. Since this is the case, it would be folly for us to resist the divine plan by requiring that the Gentiles who turn to the Lord should be circumcised and thereby become Jews” (BibSac 110:319).

Act 15:18

KNOWN FOR AGES: “Who foretold this long ago, who declared it from the distant past? Was it not I, the LORD?… Turn to me and be saved, all you ends of the earth” (Isa 45:21,22).

Act 15:20

FOOD POLLUTED BY IDOLS: The food restrictions: only for a temporary, transitional period: ct 1Co 8:8; Rom 14:3; 1Ti 4:4.

FROM SEXUAL IMMORALITY: The doctrine of Balaam (Rev 2:14), ie, that participation in idolatrous and lustful Temple rituals was not really sin.

Act 15:22

WITH THE WHOLE CHURCH: It was formally agreed to by the whole assembly: vv 25,28,34.

TWO MEN WHO WERE LEADERS AMONG THE BROTHERS: Two prominent LOCAL brothers, to endorse the decision of the elders.

Act 15:23

IN ANTIOCH, SYRIA AND CILICIA: It was never intended, therefore, to be of universal application.

Act 15:26

WHO RISKED THEIR LIVES: Was this also true of the Judaizers? Ct 2Co 10:12.

Act 15:28

THE FOLLOWING REQUIREMENTS: The “necessary things” (AV) were love, forbearance, concern for others — not the Jewish scruples listed: cp 1Co 8:8; 10:25-28.

Act 15:29

No mention of Sabbath-keeping. Obviously not to be imposed. Warnings against imposing rituals of the law: Gal 5:1-4; Col 2:13-17.

Act 15:30

WENT DOWN: The classic language of theophany, or Yahweh-manifestation, occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22.

Act 15:37

BARNABAS WANTED TO TAKE… MARK… WITH THEM: Mark had apparently accompanied Paul and Barnabas from Jerusalem to Antioch (v 30).

Act 15:38

HE HAD DESERTED THEM: The KJV has “departed”, which is not strong enough. The Gr “aphistemi” sig “desert” or “apostasize” — thus implying a doctrinal difference: prob Mark’s Judaistic tendencies (ct 2Ti 4:11).

Act 15:39

“Perhaps it is something of a comfort in our own problems to know that for a time two great apostles were not in the same fellowship!… in God’s providence such a disastrous division was not to be” (AE, Xd 108:60). Cp Gal 2:9,13; 1Co 9:6; 2Ti 4:11 esp: later, Paul speaks highly favorably of Mark; apparently, there was no continuing rift.

“Here it appears either Paul or Barnabas went too far. It must have been a violent disagreement to separate two associates who were so closely united. Indeed, the text indicates as much.

Such examples are written for our consolation: for it is a great comfort to us to hear that great saints, who have the Spirit of God, also struggle. Those who say that saints do not sin would deprive us of this comfort. Samson, David, and many other celebrated men full of the Holy Spirit fell into grievous sins. Job and Jeremiah cursed the day of their birth; Elijah and Jonah were weary of life and desired death. No one has ever fallen so grievously that he may not rise again. Conversely, no one stands so firmly that he may not fall. If Peter (and Paul and Barnabas) fell, I too may fall. If they rose again, I too may rise again” (ML).

“It’s one of those things that seems to afflict just about every human being that has walked this earth. Sooner or later we will have a disagreement with someone else and the stronger minded we are (or they are), the harsher our disagreement will be. Disagreement is inevitable, but what we must do about it is to lessen the impact so that it will not be so severe.

“The disagreement between Paul and Barnabas was so sharp that they parted company, and, if we read between the lines, they split up a great friendship. Paul and Barnabas had been best of friends. They had worked together as a fantastic team. Now, because of their disagreement, that had all been undone.

“Later on it appears that Paul had changed his mind about the issue, and had they still been together, there would have been agreement once again.

“When we think about our disagreements in the past, how many of them were worth the stress and worry that they gave us? Were they worth the broken relationships or the missed opportunities?

“Let’s soften the blow by considering the long term repercussions of the sharpness of our disagreements. Let’s put them into perspective and save what is really important — relationships, love and opportunities” (RP).

BARNABAS TOOK MARK AND SAILED FOR CYPRUS: This would be a much easier campaign.

Act 15:40

SILAS: Silas first appears (Acts 15:22,27,32) in the NT narrative as one of the leading men sent to carry the decree of the Jerusalem council to the Gentile believers of Antioch, Syria, and Cilicia. He was probably a Hellenistic Jew since his name is the Gr form equivalent to Heb “Saul.” He was a Christian prophet, able to exhort and strengthen by his preaching. Like Paul, he enjoyed Roman citizenship (Acts 16:37,38). Silas appears as Silvanus (the Latin form of his name) in 2Co 1:19 (cf Acts 18:5); 1Th 1:1; 2Th 1:1; 1Pe 5:12. Silas was to be Paul’s companion in the dramatic events of the Philippian imprisonment (Acts 16:19,25,29).

Act 4:1

CAPTAIN OF THE TEMPLE GUARD: Responsible for barring unclean from the Temple.

SADDUCEES: This sect gave the major opposition to the gospel at this time, as had the Pharisees in Christ’s days of preaching.

WHILE THEY WERE SPEAKING TO THE PEOPLE: Paul continued to preach for about 3 hours (cp Act 3:1 with Act 4:3).

Act 4:2

See VL, Christ’s resurrection, reality.

Act 4:3

THEY SEIZED PETER AND JOHN: And the lame man (v 10).

THEM: Including the healed man: vv 9,10,14.

JAIL: “Custody” (RSV). Gr “teresis”: only here; Acts 5:18; and 1Co 7:19.

Act 4:4

See sequence: Act 5:14; 6:1,7.

Notice sequence in Joshua: an army of “about three thousand” (Jos 7:4); another army of “about five thousand” (Jos 8:12); and a king “hanged on a tree” (Jos 8:29). Cp sequence in Acts: 3,000 converts (Act 2:41); 5,000 converts (Act 4:4); and “Jesus, whom you killed by hanging on a tree” (Act 5:30; 10:39).

FIVE THOUSAND: Prob the 3,000 from Pentecost, plus another 2,000.

5,000 fed out of 12 “full baskets” (the apostles): Mat 14:13-23; Mark 6:30-46; Luke 9:10-17; John 6:1-15. (The arrest of Peter and John had done nothing to stem the tide.)

Act 4:5

An assembly of the full Sanhedrin.

Act 4:6

John was known to the High Priest; it is prob for this reason that the latter 2 are here named. They are not mentioned by Josephus (Xd 89:144).

The entire family of Caiaphas were Sadducees (v 1), who opposed doctrine of resurrection on general principles. An august company well-calculated to overawe the humble Galileans (v 13).

Act 4:7

…As if to say, ‘What we did to Jesus we can do to you too!’

Act 4:8

“They will deliver you up to councils”: Mat 10:17-20; Mark 13:11; Luk 12:11; 21:15.

Act 4:9

Notice that Peter and John, like Jesus before them, are the real masters of the situation.

CALLED TO ACCOUNT: “Put on trial”; “examined” (RSV).

AN ACT OF KINDNESS: ‘Just why do you continue to object to GOOD works?!’ (cp Luk 6:6; 13:11).

CRIPPLE: “Asthenes” = one without strength.

Act 4:10

See VL, Christ’s resurrection, reality.

THIS MAN: The healed man was standing there before them, along with Peter and John.

WHOM GOD RAISED FROM THE DEAD: Jesus was raised by God: Acts 2:24; 3:15. On the third day: Mat 16:21; 17:22,23; Mark 9:31; 1Co 15:4; Acts 10:39,40.

Act 4:11

Psa 118:22 had been so applied by Christ in parable of the wicked husbandmen (Mat 21:42). When Christ had quoted this same passage to them, he had concluded with: “The kingdom is taken away from you.”

REJECTED: “Exouthenio” = to treat with contempt.

CORNERSTONE: The foundation stone for a new “temple” to supplant their own! Peter (sig stone) was another of the living stones in God’s spiritual temple (1Pe 2:4,7).

“The power of this single, apparently throwaway line is enormous; and yet it seems to go over the heads of the listeners. Maybe they were not too well versed in their scriptures this time, or were so busy trying to trip the apostles up that they missed this direct recrimination” (PC).

Act 4:12

NO ONE ELSE: But only through Jesus: v 10; Acts 8:12.

THERE IS NO OTHER NAME: His was a Name exalted above all others: Phi 2:9-11; Eph 1:21.

UNDER HEAVEN: A phrase suggesting the universality of Yahweh’s judgment: Gen 6:17; Exo 17:14; Deu 7:24; 9:14; 25:19; 29:20; 2Ki 14:27. The two NT references (Acts 4:12; Col 1:23) expand the theme to show that the Father is indeed concerned with salvation for all mankind.

GIVEN TO MEN: To mankind at large, not just to Israel.

BY WHICH WE MUST BE SAVED: Thus effectively declaring their “Day of Atonement” a total futility!

Act 4:13

COURAGE: Outspokenness (sw Act 2:29; 4:29,31). Sw used of Jesus in Mar 8:32; Joh 7:26; 11:14; 16:25,29; 18:20.

UNSCHOOLED: “Agrammatos”, lit “ungrammatical”. (“Unlearned” in KJV.)

ORDINARY: “Idiotes” = lit “private”, ie laymen. (“Ignorant” in KJV.) Cp idea, John 7:41,52; Acts 2:7.

Act 4:14

THERE WAS NOTHING THEY COULD SAY: Prob they feared to reopen the case of Jesus to investigate.

Act 4:16

WE CANNOT DENY IT: They would have suppressed the evidence if they could.

Act 4:17

SPREADING ANY FURTHER: Gr “dianemomai”. The gospel is characterized as a contagious disease, or as an uncontrollable forest fire.

IN THIS NAME: Or, by the authority of this man (cp Acts 4:12).

Act 4:18

The triumph of blind bigotry. Truth was not nearly as important as political expediency. But this command was disobeyed immediately (v 31).

Act 4:20

“A declaration of war.” Peter seems to have in mind Balaam’s words in Num 24:13.

WHAT WE HAVE SEEN AND HEARD: Cp Joh 1:14; 1Jo 1:2,3.

Act 4:21

They were, again, afraid of the people.

Act 4:22

OVER 40 YEARS OLD: Lame from birth. Thus his affliction was well-known — explaining, in part, why the miracle could not be denied.

Act 4:24

The first “thanksgiving”!

LORD… YOU MADE… HEAVEN… EARTH… SEA: The God of the original creation is continuing His work in a new spiritual “creation”! A quotation from Psa 146:6, which speaks also of prisoners being set free (Psa 146:7) and the way of the wicked being frustrated (Psa 146:9)!

Act 4:25

Quoting Psa 2: also cited Act 13:33; Heb 1:5; 5:5; Rev 2:26,27; 12:5; 19:15.

SERVANT: “Pais”: Act 3:13n.

Act 4:27

SERVANT: “Pais”: Act 3:13n.

Act 4:28

Cp the foreordained purpose of God, described by Peter in Acts 2:23; 10:42; 1Pe 1:2,20.

Act 4:29

A contradiction: “Slaves” (doulos) with boldness/confidence! A slave of God = a ruler of world!

Act 4:30

SERVANT: “Pais”: Act 3:13n.

Act 4:31

THE PLACE WHERE THEY WERE MEETING WAS SHAKEN: As the walls of another “Jericho”, being thrown down by the power of the Almighty!

Act 4:32

“If the sum total belonged to all, as in the schemes of socialism, there would be no scope for individual character and responsibility, and human character would dwarf to a workhouse level. If nothing were allowed to belong to any, each would take and keep by force what he could get, and the conflict of individual graspings would reduce life to a chaos and the world to a desert. The simple but wise and powerful law that each man shall have the right to possess what he can lawfully acquire, modified by those other laws that require him to consider his neighbor and to contribute to the well-being of the whole, is the sure basis of social order and civilized human life. It only requires to be regulated by infallible and just authority to make the earth an abode of joyful life. This will be realized in the Kingdom of God, and not before” (LM 61).

Act 4:33

See VL, Christ’s resurrection, reality.

Act 4:34

The fact that this same thing was done “from time to time” would suggest that it was only the superfluous assets that were so disposed of.

Act 4:35

AND PUT IT AT THE APOSTLES’ FEET: Like soldiers surrendering their arms. Cp incident, Acts 19:19; and contrast the incident, Acts 7:58.

Act 4:36

CYPRUS: There were many Jews on Cyprus. They became so numerous there that they held out against Rome after 70 AD. In 117 AD they desolated Salamis and took control of island for a time (Spk).

JOSEPH… CALLED BARNABAS: Is this the same man as “Joseph Bar-sabas” — change of one letter (Acts 1:23)? (But had he accompanied the apostles from the earliest times? see Acts 1:21.)

SON OF ENCOURAGEMENT: “Paraklesis” = exhortation. That is, the man who did what he was told to do — the rich young ruler in Mat 19:16-30, who had now sold his property (v 37)!

Act 5:2

KEPT BACK…: “Kept back” is, literally, to hide away, ie, “embezzle”. Sw “steal” in Tit 2:10. It is used also of Achan (Jos 7:1, LXX). Cp the incident of Elisha/Gehazi (2Ki 5:25). We have sold our “old man” and laid the proceeds at Christ’s feet. Did we keep back part of the price?

“If the current of our mind is not continuously in God, then our profession is hypocrisy, and our performance is sham. It is just a sometime thing. It is not solid and permanent and real. If we truly have the Truth, it will possess us totally. It will be a continuous ringing in our minds and fire in our bones. Don’t be a half anything — and certainly not in things pertaining to God and eternity. Be total. Go all the way. Give it everything. In the other way lies frustration and unhappiness, and — at last — dreadful, inescapable remorse. Why jeopardize eternity with half-ways?” (GVG). Indeed, why barter away eternal life for 30 pieces of silver?

Act 5:3

SATAN… FILLED YOUR HEART: “Sin hath reigned unto death” (Rom 5:21). Who is the “satan” here? Is it Sapphira (v 9)?

Or, more generally, “Satan” = an adverse state of mind. “What made YOU think?” (v 4; cp Jam 1:14,15). In their selfishness they conceived of a plan to deceive the apostles and God. “Satan” in their heart = human lusts (v 9).

Act 5:4

Cp Elisha, who reads mind of Gehazi: 2Ki 5:25.

Cp also Luk 16:6: is this a similar incident?

NOT… BUT: Heb idiom: Not only, but also. Thus the judgment was from God, not from Peter.

YOU HAVE NOT LIED TO MEN BUT TO GOD: “Anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come”: Mat 12:32.

Act 5:5

The judgment was not from Peter, but from God. Cp, generally, 1Ti 5:24; Rev 21:27; 22:15.

Act 5:6

Ananias and Sapphira got “carried away” in their greed! Cp Lev 10:4,5: as Nadab and Abihu were carried out of the sanctuary.

YOUNG MEN: Gr “neos”: a technical term for a class of ecclesial officers (Luk 22:26; 1Pe 5:5; 1Ti 5:1; Tit 2:2,6; 1Jo 2:13,14).

Act 5:8

Peter offers her an opportunity for repentance.

Act 5:9

Earlier, Peter had not known the hearts of men: Act 1:24-26.

Act 5:10

AND BURIED HER BESIDE HER HUSBAND: What a strange example of unity in marriage! One in Jewish faith, one in marriage, one in conversion, one in stealing, one in lying, one in death, and one in a common grave.

Act 5:11

Apparently, no investigation was made by Jewish authorities. Prob through fear that such would confirm and exalt the reputation of the apostles.

“But seek first his kingdom and his righteousness, and all these things will be given to you as well” (Mat 6:33).

Act 5:12

SOLOMON’S COLONNADE: Where Peter healed lame man (Act 3:11).

Act 5:13

Vv 13,14: The incident of Ananias and Sapphira would have deterred unbelievers from joining the ecclesia under false pretenses. (Were Ananias and Sapphira “spies” or “infiltrators”?)

Others may have been afraid of their own leaders (cp John 9:22).

Act 5:15

PEOPLE BROUGHT THE SICK INTO THE STREETS: …But not into the ecclesial meetings.

PETER’S SHADOW: “The shadow of a ROCK in a dry land” (Isa 32:1,2).

Act 5:16

TOWNS AROUND JERUSALEM: First intimation of believers from other than Jerusalem.

Act 5:17

HIGH PRIEST: Prob Annas (Act 4:6).

Act 5:18

THE APOSTLES: Prob all 12 (cp v 29).

Act 5:19

AN ANGEL: The Sadducees denied the existence of angels!

Open doors: for restored communion (2Ch 29:3); deliverance from prison (Act 5:19); surrender (Rev 3:20); service (1Co 16:9); and opportunity (Rev 3:8). Shut doors: for safety (Gen 7:16); privacy and communion (Mat 6:6); faith and prayer (2Ki 4:5,21,33); self-sufficiency (Rev 3:20); and separation and rejection (Mat 25:10).

Act 5:20

// Jer 26:2.

Act 5:24

THE CHIEF PRIESTS: Heads of 24 courses, and former high priests.

Act 5:27

To fulfill Mat 10:17.

Act 5:28

They feared revenge (v 30): “His blood be upon us” (Mat 27:25).

THIS MAN’S…: Note scrupulous avoidance of Jesus’ name.

Act 5:29

Notice Peter uses no respectful introduction.

WE MUST OBEY GOD RATHER THAN MEN: Cp Mat 4:10; Rom 3:4; Eccl 12:13; 1Co 7:23; Jer 17:5.

Act 5:30

See VL, Christ’s resurrection, reality.

RAISED JESUS: AV (and, evidently, the Gr text) does not have “from the dead”. Therefore, this v could sig ‘from seed of David’ (Act 3:22; 13:23). When resurrection is intended, “from dead” is added (Act 3:15; 4:10).

KILLED: Only here and Act 26:21: to slay with one’s own hands.

TREE: Cross = tree: cp Act 13:29; 1Pe 2:24. The phrase here is Jewish: ref to hanging (Deu 21:22,23), not crucifixion. To emphasize the Jews’ guilt.

…As if to say: ‘You killed Jesus, but God raised him from the dead. Which — you, or God — do you think we will obey?’

Act 5:32

WITNESSES: “Witnesses in him” (RV mg); ie ‘witnesses (on account of our being) in him’.

Act 5:33

FURIOUS: Sw Act 7:54: lit, “to cut in two”.

Act 5:34

GAMALIEL: “Reward of El”: a Pharisee who believed in the resurrection; a teacher of Paul (Act 22:3). Gamaliel I (“the elder”) was the son of Simon and the grandson of the famous Rabbi Hillel. He occupied an important position in the Jewish council and was held in respect (Acts 5:34-40). He was the first to bear the title “rabban” (our master) instead of the more common “rabbi” (my master). On occasion he was counselor to the Herods in legal and religious matters. His importance is seen in the statement: “When Rabbin Gamaliel the Elder died, the glory of the Law ceased and purity and abstinence died.”

MEN: “Anthropous”, not “apostles” as in AV.

ORDERED THAT THE MEN BE PUT OUTSIDE FOR A LITTLE WHILE: So that they could not hear the liberal advice he was about to give.

Act 5:37

Why did he not cite the similar example of Jesus of Nazareth and his followers?

Act 5:38

Cp Jesus’ question: “John’s baptism– was it from heaven, or from men?” (Luk 20:4).

Act 5:40

HIS SPEECH PERSUADED THEM: Is it possible that Gamaliel — instead of giving foolish advice from his point of view — knew exactly what he was doing? In other words, he might have been trying to protect the apostles and early church — without himself openly identifying with their cause. A little like the counsel of Hushai to Absalom (2Sa 17:5-13) — designed to get David “off the hook”. Christian apocryphal literature, seizing on his relatively benign treatment of the Messianic Jews, reports that he came to faith in Jesus, but there is no independent evidence of this.

AND HAD THEM FLOGGED: Deu 25:3.

Act 5:41

REJOICING BECAUSE THEY HAD BEEN COUNTED WORTHY OF SUFFERING DISGRACE FOR THE NAME: They were… “Worthy of disgrace!” “Dignified by indignity!” “Honored by shame!” “Exalted by suffering!” What extraordinary paradoxes.

“The picture of our Lord’s humiliation also inspires courage, for if we are unfashionable and poor, and subject to divers kinds of deprivations on account of our making the ancient Gospel and the ancient hope our hobby, we know that we are only having our turn of the experience that embittered the earthly days of the Captain of our salvation; and to take part in such a fellowship makes us bold. Do we not feel like Peter? ‘Lord, I am ready to go with Thee unto prison and unto death.’ Peter failed in the first trial; but afterwards, he went both to prison and to death for Christ’s sake, and was of those who ‘rejoiced that they were counted worthy to suffer shame for His name’ ” (SC 168,169).

“May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Gal 6:14). “I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death” (Phi 3:10).

Act 3:1

PETER AND JOHN: Age and youth associated together. Peter and John mentioned together often in Acts, Peter always first.

UP TO THE TEMPLE AT THE TIME OF PRAYER: The disciples have not yet banned from the Temple. They come to pray, not to offer sacrifice.

Act 3:2

A MAN CRIPPLED FROM BIRTH: Now about 40 years old (Act 4:22). Prohibited from entering Temple because of his disability (2Sa 5:8).

THE TEMPLE GATE CALLED BEAUTIFUL: “Now nine of these gates were on every side, covered over with gold and silver… but there was one gate that was outside the holy house, which was of Corinthian brass and greatly excelled those that were only covered with gold and silver” (Josephus, Xdn 121:245).

Act 3:3

Vv 3,4: A public beggar begs disinterestedly — looking upon all men as nothing but potential donors. Peter cuts through all this, and forces the lame man to consider who they are.

The lame man asked for “ALMS” (KJV), but instead got LEGS!

Act 3:5

SO THE MAN GAVE THEM HIS ATTENTION, EXPECTING TO GET SOMETHING FROM THEM: But little could he imagine just exactly WHAT — and exactly HOW MUCH! — he would get!

Act 3:6

Notice: Apparently, the common fund (Act 2:44,45) was not used for private charity.

SILVER AND GOLD I DO NOT HAVE: There were gates of gold and silver, and an exceedingly Beautiful Gate (Acts 3:2) — enormous wealth was concentrated in the Temple of the Jews, but none of it did any good for the poor lame man, who sat year after year in its shadow; none of it could deliver him from his affliction.

“For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect” (1Pe 1:18,19).

Also compare Exo 20:23,24: “Do not make any gods to be alongside me; do not make for yourselves gods of silver or gods of gold. Make an altar of earth for me and sacrifice on it… Wherever I cause my name to be honored, I will come to you and bless you.” The temple — with all its gold and silver — though it was practically worshiped as a “god” by the devout Jews, could not bring deliverance, or salvation, to the lame man. What could deliver him was recourse to the simple “altar” of “earth” (human nature), which was Jesus Christ. This plain and unadorned “altar” of flesh honored the name of his Father and thus brought a blessing unattainable elsewhere!

The apostles had apparently provided no redemption money for the Day of Atonement (Exo 30:12-14); they knew that their redemption — even as the healing of the lame man — was in and through the precious blood of Christ.

JESUS… OF NAZARETH: Jesus had been despised, just as a lame man would be.

WALK: “Rise up and walk” (AV).

“Rise up and walk”: an overview of Eph: This is what Peter said to the lame man at the Beautiful Gate of the Temple; and this is what Jesus says to every believer. First, “Rise up.” Then, “Walk.” “Rise up” (Eph 1-3): see esp Eph 2:5,6. “Walk” (Eph 4-6): the believer’s life in the Truth.

Act 3:7

FEET: “Basis” = technical term, used by Luke only (physician): sig part of foot directly beneath leg — ie heel (Vincent).

BECAME STRONG: “Stereo”: only here; v 16; Act 16:5.

The splendid setting had done nothing to heal the man. But there was One who was greater than the Temple (Mat 12:6)!

The lame man asked for “alms” but received “legs”!

Act 3:8

HE JUMPED TO HIS FEET AND BEGAN TO WALK: Sym Israel’s restoration (Isa 35:6). The one previously excluded from the temple (2Sa 5:8) now leaps and dances in the presence of the LORD, as had David the king (2Sa 6).

WALKING AND JUMPING: The added miracle of an immediate faculty of balance and control. God does not heal by halves!

Act 3:11

COLONNADE: “Porch” (KJV), “portico” (RSV).

Act 3:13

SERVANT: Not word for “son” (“huios”). “Pais”: as in Act 4:27,30: allusions to the Servant prophecies of Isaiah (Isa 42:1; 52:13…).

DISOWNED: “No king but Caesar” (Joh 19:15). Peter had also disowned Christ.

Act 3:14

“You asked the life of a murderer, and murdered him who makes alive.”

They had before them “Cain” and “Abel”, and they released “Cain” while killing “Abel”! Cp the ritual of the two goats on the Day of Atonement.

Act 3:15

See VL, Christ’s resurrection, reality.

AUTHOR: “Archegos” = one who stands at the head of the line: sw Heb 2:10. Cp Joseph in Gen 41:45.

WE ARE WITNESSES OF THIS: Cp Act 4:10; 5:30-32; 10:39-41; 13:28,29.

Act 3:16

BY FAITH IN THE NAME OF JESUS: Had this lame man heard Jesus preach in this very place? Cp v 11 / Joh 10:23.

COMPLETE HEALING: “Holokleria”, from “kleros”, a lot, one who has his full allotment.

Act 3:17

IGNORANCE: A partial, but not a perfect, ignorance. More of a willful, stubborn ignorance.

Act 3:18

// Luke 24:25-27.

Act 3:19

REPENT: “Metanoeo” = be converted (AV).

SO THAT: Cause (repent) and effect (Christ’s return). Jesus had essentially said: “When Israel truly repents, then I will come” (Act 1:7,8). Cp 2Pe 3:9.

REFRESHING: “Anapsuxis” = to breathe again; ie a breath of fresh air! Renewal and recreation, as in Gen 2:7. Here, a new and spiritual creation, refreshed by a “sabbath” rest: Exo 31:17.

WIPED OUT: “Ekaleipho” = the erasure of handwriting: “According to your great compassion blot out my transgressions” (Psa 51:1).

Here is the ritual of the Day of Atonement: national repentance, and then the expectation of High Priest returning from the Most Holy Place, bringing a blessing from God (vv 19-21,26). Cp Psa 69:28; Jer 18:13; Isa 43:25; 44:22.

Act 3:20

Coming of Christ: central theme of apostles’ preaching.

The High Priest going into most holy on Day of Atonement.

SEND: Gr “apostello” = to send from or away, as v 26. Jesus’ stay in heaven, only temporary: Acts 1:11; John 14:3.

AND THAT HE MAY SEND: This is the correct translation: God’s sending His Son is dependent on the repentance of Israel. (AV simply has: “and he shall send”, which clouds the significance of the dependent clause.)

Heaven = Jesus’ temporary dwelling place. He stays there until God’s appointed time: Psa 110:1,2; Heb 10:12,13; Phil 3:20.

Act 3:21

TO RESTORE: “Apokatastasis” = reestablishment from a state of total ruin. Only here. Technically, the restoring to its proper place of a dislocated joint (like that of the lame man!). “Restore” what? The Kingdom to Israel (Acts 1:6). Then Jesus will sit on David’s throne: Acts 15:16.

Is this a quotation of Mar 9:12?: “Elijah does come first, and RESTORES all things.”

AS HE PROMISED LONG AGO: A single, consistent, eternal purpose.

Act 3:22

Cit Deu 18:15-19.

Act 3:23

“I myself will call him to account” (Deu 18:19).

Act 3:25

HEIRS… OF THE COVENANT: Lit, “sons of the covenant”, or “bnai brith” (cp Mat 8:12; 9:15; Luk 16:8). Christ is the covenant-sacrifice!

OFFSPRING: “Seed” (AV). Cp Gal 3:16,27-29.

BLESSED: Only here, Gal 3:8. The intensive of “eulogeo” (v 26). Cit Gen 12:3.

Act 3:26

RAISED UP: that is, from Abraham’s seed.

FIRST: First to the Jews, but also — eventually, and surely — to the Gentiles: Mat 28:19; Mark 16:15; Rom 1:16; 2:9.

Joh 18:1

Detail in Garden of Gethsemane: Mat 26:36-46; Mar 14:32-42; Luk 22:39-46.

JESUS LEFT: Leaving the city: Heb 13:11,12.

AN OLIVE GROVE: And so he walked through the Kidron early-spring flood (Psa 18:4; 124:1-4), the vale of dark-foliaged trees — sig mourning and distress (CJo 198) — and into the orchard of olive trees — Gethsemane — to be sustained by the Holy Spirit.

HE AND HIS DISCIPLES: A great distinction between their different experiences.

Joh 18:3

WEAPONS: “Swords” (of Roman soldiers) and “clubs” (of Jewish temple guards) (Mat 26:47; Mar 14:4).

Joh 18:4

Jesus, the only and true master of the situation.

WHO IS IT YOU WANT?: Cp Joh 1:38; 20:15.

Joh 18:6

THEY DREW BACK: Instead of rushing forward to lay hands on him, the soldiers were seized with an irrational and overpowering fear, and fell to the ground (cp Psa 9:3; 27:1-3). Or, did they see the angelic glory (Luk 22:43) in Jesus’ face?

AND FELL TO THE GROUND: Perhaps only Judas remains standing to face Jesus.

Joh 18:7

WHO IS IT YOU WANT?: A question we may ask ourselves. (Judas does not seem to answer.)

Joh 18:8

Their fear (v 6), and Jesus’ statement (v 8), taken together, plainly imply that Jesus lays down his own life (Joh 10:15,18) — it is not taken from him!

Joh 18:10

SIMON PETER: Was Peter trying to attack Judas, but only managing to wound a bystander?

CUTTING OFF HIS EAR: See the ct: some (like Jesus) wait, watch, pray, prepare, weigh alternatives, and (only then) act. Others (like Peter) doze off, sleep, wake suddenly, and then “cut off an ear”. (Jesus heals the ear: Luk 22:51: Why no mention of healing? Because it does not fit into scheme of John’s “signs”?)

THE SERVANT’S NAME WAS MALCHUS: Is Malchus actually named because he later became a follower of Jesus? So this man, we may safely assume, leaves the service of the FALSE High Priest, to enter the service of the REAL High Priest, Jesus!

Joh 18:11

See Lesson, Military and police.

Joh 18:13

ANNAS: Annas was no longer the official High Priest, but the title (and power and wealth) remained in family: 5 different sons, and finally his son-in-law Caiaphas became High Priest (from 18 to 36 AD: OP 23:262). They were a ruthless and ambitious family, who would do almost anything to maintain power (MP 332).

Two injustices here: (1) a private meeting, and (2) late at night. A night trial was illegal: Act 4:3; 5:17-19.

Joh 18:15

Vv 15-19: John intersperses account of Peter’s behavior with that of Christ’s (cp vv 25-27). John stood in position to observe both.

Joh 18:16

WHO WAS KNOWN TO THE HIGH PRIEST: John’s family was wealthy, owning land in Galilee and Judea (Joh 19:27); they seem to have been of high social standing. Other suggestions: (a) the family of Zebedee acted as suppliers of fish to the High Priest household; (b) a possible family connection: Salome, the mother of John, was a sister of Mary, Jesus’ mother (cp John 19:25 with Mark 15:40), and would have been equally related to Elizabeth, whose husband, Zechariah, was a priest (Luk 1:36).

Joh 18:17

The only instance in the Gospels where a woman was not on Jesus’ side! Or is she?

ONE OF HIS DISCIPLES: John, who was there, had not sought to hide his discipleship. Open confession in ct Peter’s shame and fear: Mat 10:32; Luk 12:8; ct Joh 9:22; 12:42. See Rom 1:16: “I am not ashamed”, and 2Ti 1:12.

Joh 18:18

WARMING HIMSELF: Peter warmed himself by the fire of the world, but denied the living fire (cp Isa 50:11, in context of judgment — vv 8,9 — and smiting — v 11).

Joh 18:19

THE HIGH PRIEST QUESTIONED JESUS: They were still trying to formulate their charges against him — something that should have been done already. Such interrogation was strictly illegal (cp v 21).

Joh 18:20

Vv 20,21: Jesus shows a consistent regard for legal form, in requesting other witnesses. (Talmudic law did not allow questioning of the accused in order to get a confession: Dawn 42:131.)

I SAID NOTHING IN SECRET: See Isa 48:16.

Joh 18:22

ONE OF THE OFFICIALS NEARBY STRUCK HIM IN THE FACE: To strike a prisoner, before judgment, was also illegal (Isa 50:6; Mic 5:1). (The official cared for form only, but not for substance.)

Joh 18:23

Again, Jesus calls attention to the Law. Cp Exo 22:28 with Exo 23:1.

Joh 18:25

Cp v 15n.

Joh 18:26

Was Peter afraid especially because of his violent action against the High Priest’s servant?

Joh 18:28

See Lesson, Roman trial of Jesus.

LED: Isa 53:7.

TO AVOID CEREMONIAL UNCLEANNESS: They would not enter the governor’s house, because it had not been cleansed of leaven (1Co 5:7,8; Dawn 42:153). A legalistic regard for outward form, but omission of weightier matters; they should have cleansed their hearts! See Pro 30:12; Isa 66:3,4.

THE PASSOVER: The whole feast of unleavened bread and all its festive meals were designated as the “Passover”: Deu 16:2; cp 2Ch 30:24; 35:8,9 (Temple 396).

Joh 18:29

PILATE: Governor of Judea, soldier of Spain, served with Germanicus in Germany. During stay in Rome, married Claudia (illegitimate daughter of Tiberius, and granddaughter of Augustus). This family connection aided him to become procurator. Always a crude and tactless man, as seen in affairs of imperial ensign, Corban money to build aqueducts, etc (HVM 116-118). But he tried Jesus’ case generally with fairness, prob influenced by Claudia, who dreamed of “that righteous man” after hearing Pilate’s conversation with Caiaphas of the night before. (The dream planted by an angel?) His actions at the trial of Jesus were a total reversal of his previous form: ordinarily, he was anything but a weak, indecisive man!

WHAT CHARGES ARE YOU BRINGING AGAINST THIS MAN?: This question startles them, prob because the case had been “prearranged”; and they expected no problem (see v 34n). Or, is Pilate looking for a bribe (or additional bribe) — Mic 7:3?

Joh 18:30

They are surprised and startled by his question. The case had been “prearranged”, and they had expected no problem. Why the double-cross? See background in Mat 27:19…

Joh 18:31

WE HAVE NO RIGHT TO EXECUTE ANYONE: The Jews at this time seemed to have been denied the secular power to carry out capital punishment. But was such power later returned to them (ie Act 7)?

Joh 18:32

THE KIND OF DEATH HE WAS GOING TO DIE: The Jews, if left alone and given the right, would have executed by stoning. But Romans, if involved, would crucify him: the “lifting up” of Joh 3:14; 12:32.

Joh 18:33

SUMMONED JESUS: The Jews were worried about ceremonial defilement (v 28), a matter which concerns Jesus not at all.

ARE YOU THE KING?: Pilate already knew the charges (thus proving an earlier, unrecorded interview with Jewish leaders). But he recognizes this is not the figure nor the conduct of a “real king” (ie a political “pretender”).

Joh 18:34

Jesus tries to ascertain Pilate’s true motive in asking.

Joh 18:35

AM I JEW?: That is, ‘What do I know (or care) about all this nonsense?’

Joh 18:36

See Lesson, Military and police.

OF THIS WORLD: “Ek kosmos” = out of, or from, this order of things. ‘My kingdom does not derive its power from this present order of things’, but from heaven (Psa 2:8) — something Pilate (and Caiaphas, for that matter) cannot understand. Christ received his kingly authority “out of” heaven: Luk 19:11,12; Psa 2:8; Dan 7:14,27. “He does not say that the world is not the sphere of his authority, but that his authority is not of human origin” (Hoskyns, quoted in WGos 753).

WORLD: “Kosmos”: see usage in Joh 17:9,11,14; 7:4; 12:19; 10:8,11; 18:20.

Joh 18:37

YOU ARE A KING, THEN!: ‘So! You ARE a king after all!’

JESUS ANSWERED, “YOU ARE RIGHT…”: Jesus gives a complete and confident witness to the greatest Gentile power on earth (1Ti 6:13).

TO TESTIFY: To witness. Cp Rev 1:5; 3:14: Christ the faithful and true witness.

Joh 18:38

WHAT IS TRUTH?: Ironically, Pilate answers his own question: “Here is the man!” (Joh 19:5). Christ = truth (Joh 14:6); God’s word is truth (Joh 17:17). “Truth” = covenants of promise (Gen 24:27; 32:10; Exo 34:6; Psa 31:5; 40:10,11; 69:13; 89:14; 91:4; 132:11; Mic 7:20; etc).

I FIND NO BASIS…: Pilate’s first report testifies to Christ’s innocence. This should have ended the whole trial.

“[Pilate] asked him, ‘What is truth?’ But he did not stay to get an answer. He had no earnest solicitude on the point one way or another. He was a hard-hearted practical Roman who, like another after him, ‘cared for none of these things’ except as they came in his way. He had evidently come to the conclusion that Jesus was a harmless person of the philosophic stamp, whom the chief priests had arrested from envy because of his influence with the people, and whom it would be wise policy on his part to discharge under the custom that had for some time prevailed of surrendering one prisoner to amnesty at the passover feast. He therefore went out to them and said, ‘I find no fault in this man’ ” (NR).

“[Pilate] said, ‘What is truth?’ and immediately went out again. It is certain that this was a good question. Truth is that pearl of great price which the human understanding is in quest of; for it cannot rest but in that which is, or at least is apprehended to be, truth. But many put this question that have not patience enough to persevere in their search after truth, or not humility and sincerity enough to receive it when they have found it. It is uncertain with what design Pilate asked this question. Perhaps he spoke it as a learner, as one that began to think well of Christ. Some think he spoke it as a judge, enquiring further into the cause: ‘Tell me what the truth of it is, the true state of this matter.’ Others think he spoke it as a scoffer: ‘Thou talkest of truth; canst thou tell what truth is, or give a definition of it?’ Like men of no religion, who take a pleasure in bantering all religions, he ridicules both sides; and therefore Christ made him no reply. But though Christ would not tell Pilate what is truth, he has told his disciples, and by them has told us. ‘…Jesus saith unto him, I am the way, the truth, and the life: no one cometh unto the Father, but by me’ (John 14:6)” (Henry).

Joh 18:40

BARABBAS: Who was both a rebel (Luk 23:19) and a robber (Joh 18:40).

Joh 19:1

THEN PILATE TOOK JESUS AND HAD HIM FLOGGED: “The lash was a long leather thong, often studded with nails and pieces of bone and sharpened pellets of lead. The prisoner was bound to a pillar in such a way that his back was exposed and he was unable to move, and then the lash was laid on. The victims usually lost consciousness under this scourging; many of them emerged from it raving mad; and not a few died under it” (Barclay). When wielded with force, it tore away large chunks of flesh, exposing veins, inner muscles, and sinews. Called by some “the half-way death”.

“Hoping that mangling an innocent man with the savage Roman scourge would suffice as a compromise.” As though Jesus were half-innocent and half-guilty.

Joh 19:2

A CROWN OF THORNS: But the crown of thorns became a crown (stephanos) of victory. There is a crown of pride (Isa 28:3), which no one should wear. A crown of thorns (Mat 27:29), which no one can wear. And a crown of life (Jam 1:12), which everyone may wear. “In making fun of the king of the Jews, they were mocking, not Christ, but their own Caesar, and every Caesar, king or ruler than ever had been, or will be. They were making human power itself a subject of scorn). Thenceforth, for all to see, thorns sprouted under every golden crown, and underneath every royal robe there was stricken and smitten flesh” (M Muggeridge). From that time forward, every power and every pretension of foolish mankind would appear ludicrous alongside the one true crown, the crown of thorns worn by Jesus. From that time forward, the only meaningful power would be that which originated in his suffering.

A PURPLE ROBE: Was the robe at Christ’s trial purple (Mark 15:17; John 19:2,5) or scarlet (Mat 27:28)? Many commentators state that the two colors were often confused, and dismiss the matter casually as “purple, or scarlet”, as if to say it does not matter. Purple was the color of royalty, whereas the common Roman soldiers’ cloak was scarlet (so we are told). Perhaps the cloak initially thrown over Jesus’ shoulders was scarlet, belonging to one of the soldiers; but that it was further augmented by a purple scarf or cape, since the intention of his mockers was clearly to portray Jesus as king.

Joh 19:3

See Phi 1:13; 2:8,10; 3:10; Psa 72:11; Isa 45:23; Rev 5:8-14; Jer 20:2; Lam 3:30; Mic 5:1; Mat 5:39; 1Co 4:11; 1Pe 2:20.

Joh 19:4

I FIND NO BASIS FOR A CHANGE AGAINST HIM: Even at this late point, Pilate is still trying to find a way to release Jesus.

Joh 19:5

Pilate futilely expects to arouse sympathy by this spectacle.

HERE IS THE MAN!: The answer to “What is truth?” (Joh 19:38). Cp vv 26,27.

Joh 19:6

YOU TAKE HIM…: But the Jews needed the Romans, to put Jesus to death.

Joh 19:7

WE HAVE A LAW: What law? (1) A Roman law: Christ claims to be equal of Caesar, and thus is guilty of treason. But the truth cannot be blasphemy! (2) Irony: ‘By our law (Jewish law) he ought to die (an unconscious ref to the necessity of Messiah’s sacrificial death); cp Joh 11:50,51.

Joh 19:9

BUT JESUS GAVE HIM NO ANSWER: His silence was more eloquent that any words!

“What was the single most amazing thing that Jesus did? Was it the overcoming of the tempter in the wilderness? Was it acts of healing? Of raising the dead to life? Was it even hanging on the cross?

“I submit that the single most amazing thing that our Lord did, was to be silent.

“Jesus was on trial. He was set upon by a band of none-too-gentle soldiers, under orders to whisk him away to a night-time court. False witnesses accused him. Malicious council members conspired against him. Falsely pious leaders plotted with evil intent against him. And all the while, Jesus knew that he was right, and they were wrong.

“Before them was a loved Son. The accused was the only one who was truly blameless. The only one who really cared in his heart for the nation that these brutish elders thought they were saving from the Romans. Before them was someone who had only and always given of himself for others. The only one who had the power to truly do good. The only one who had the power to throw off the true yoke. Jesus was silent.

“Jesus was not powerless. He could have confuted the lies. He could have shouted down the insinuations as well as the blunt accusations. He could have put them in their place. He could have annihilated their arguments. He could have used his power to hurt them, or destroy them, and escape. He was right, and they were all wrong. Jesus was silent.

“How do we react, I wonder, to words spoken against us? Do we consider that they may be justified? Most times they probably are, and we are blind to our own failings.

“More often, perhaps, we are blinded by our sense of justice. We are quick to excuse ourselves, and even quicker to attack supposed injustice against ourselves. We may lash out most often against those closest to us. When we are tempted to react in such a way, let us think on the mind of Christ. ‘Let this mind be in you…’ ” (Mike Bull).

Joh 19:10

I HAVE POWER: A power which, ironically, Pilate had been striving mightily to be rid of.

Joh 19:11

GIVEN TO YOU FROM ABOVE: Acknowledging that all power comes from God.

THE ONE WHO HANDED ME OVER TO YOU: Jesus correctly places the greater responsibility at the feet of the Jewish leaders.

Joh 19:12

The words and actions of Jesus leave Pilate terrified. He is now in a vice, with no way out; he struggles harder.

PILATE TRIED TO SET JESUS FREE: Perhaps at some obscure exit from Antonia, or by a group of soldiers conveying him away safely.

IF YOU LET THIS MAN GO, YOU ARE NO FRIEND OF CAESAR: “Amicus Caesaris”: the most coveted title of a Roman official. The final straw! A threat to “destroy” Pilate in Rome, if he does not comply with their wishes.

Joh 19:13

SAT DOWN: Poss, “seated him” (ie Jesus) on the judgment seat: Cp v 14: “Here is your king.” (Cp Exo 24:10; Rev 3:21: Jesus enthroned on the Pavement!)

Joh 19:14

SIXTH HOUR: Roman calculation: approx 6 AM.

Joh 19:15

WE HAVE NO KING BUT CAESAR: Cp Hos 10:3. And by crucifying Jesus they prove it! A renunciation of their birthright; an abandoning of their destiny.

Joh 19:16

TOOK CHARGE: Paralambano = “received”. They “received” him, not to believe him (as in Joh 1:11,12), but to crucify him. Is it possible for us to “receive” Jesus the same way (Heb 10:28,29)?

KJV adds “and led him away”. Cp Isa 53:7 with Act 8:32.

TO BE CRUCIFIED: The practice probably originated in Asia Minor, being adopted by the Persians and Phoenicians — who also impaled, speared, stoned, strangled, drowned, burned, or boiled victims in oil. Crucifixion reached Europe in 3rd century BC, and was adopted by the Romans as a strong deterrent to crime or rebellion.

The patibulum, or cross-piece, was probably the portion of the cross carried by Christ; it weighed — alone — about 100 lbs. The stipes, or upright piece, was probably permanently erected at the site of executions.

Crosspiece laid on ground, then attached to upright stake. Spikes in ankles and wrists. Lifted and jolted into place. Severe pain. Heat. Thirst. Flies. Difficulties in breathing. Dust. Abuse from observers. Shame of nakedness (Mar 15:24; Psa 22:18). Hallucinations? Depression (the “shadow of death”)?

A small seat was prob attached to the stipes, so that the crucified man might sit periodically, to relieve the strain and weight put on the arms and shoulders. In this way, and because the will to live would be so strong in most men being executed, the whole process of crucifixion would be considerably lengthened, and the suffering prolonged. Death would come, eventually, by asphyxiation… when it would become too difficult to hold oneself up so as to draw breath.

Joh 19:17

See Lesson, Golgotha.

CARRYING HIS OWN CROSS: Which was also carried by Simon the Cyrenian: Mat 27:32; Mar 15:21; Luk 23:26.

HE WENT OUT: Cp Heb 13:12-14.

“Jesus ‘went forth’ as the sin offering and was taken ‘without the gate’ (Heb 13:12). He bore ‘the cross for himself’ (RV), doing in literal fact what he had urged as a spiritual necessity for all who follow him; and in its full significance he bore it for himself, that others might then enter the fellowship of his sufferings that they might partake of the exaltation which is his because of obedience unto death. And the shape of the hillock where he was crucified had the ominous name — ‘place of a skull.’ The mockery of his claims was maintained to the last; they put him in the place of honour, ‘in the midst.’ Seditious men were crucified with him, as though his kingship was over such. He who had resisted the offer of the kingdoms of the world and their glory, who had refused the popular appeal that he should be king, was now lifted up as though enthroned over those who would have striven to make Israel free. As a crowning irony Pilate wrote a title, placed over the head of Jesus: ‘Jesus of Nazareth, The King of the Jews’ ” (CJo 212).

Joh 19:18

THEY CRUCIFIED HIM: Crosspiece laid on ground, then attached to upright stake. Spikes in ankles and wrists. Lifted and jolted into place. Severe pain. Heat. Thirst. Flies. Difficulties in breathing. Dust. Abuse from observers. Shame of nakedness (Mar 15:24; Psa 22:18). Hallucinations? Depression (the “shadow of death”)?

AND WITH HIM TWO OTHERS: More detail in Luk 23:32,39-43.

JESUS IN THE MIDDLE: Cp Isa 53:12. Jesus in the midst, as though he were the worst of the lot!

Jesus in the midst of: (1) thieves: Joh 19:18; (2) his disciples: Joh 20:19; (3) the teachers of the Law: Luk 2:46; (4) two or three: Mat 18:20; (5) the lampstands: Rev 1:13; (6) the throne: Rev 5:6.

Joh 19:19

See Lesson, SSuperscription on cross, the.

Four handwritings: Upon the stone (Exo 20:2); upon the wall (Dan 5:24); upon the ground (John 8:6); upon the cross (Mat 27:37; Mar 15:26; Luk 23:38; John 19:19).

Joh 19:20

NEAR THE CITY: When one is slain near a city, the elders thereof are to offer sacrifice: “Our hands have not shed this blood” (Deu 21:1-9). But ct the Jews: “His blood be on us and our children!”

Joh 19:22

Pilate, already a SPEAKING prophet (v 5), becomes a WRITING prophet also!

Joh 19:23

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Mat 27:35; Mar 15:24; Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

UNDERGARMENT: “A long garment worn under the cloak next to the skin. The Gr ‘chiton’ presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: ‘shirt’ conveys the idea of a much shorter garment that covers only the upper body, and ‘undergarment’ [NIV] (given the styles of modern underwear) is more misleading still” (NETn). A special garment, like the priestly tunic (see following note).

THIS GARMENT WAS SEAMLESS: The robe of a priest: Exo 28:32. One garment // one body: Joh 10:16; 17:11,20,21. Ct the garment which WAS rent, representing the division of the tribes: 1Sa 15:27,28; 1Ki 11:31.

FROM TOP TO BOTTOM: The veil of the Most Holy (God’s garment?) was torn from top to bottom (Mat 27:51; Mar 15:38), but Christ’s garment was not torn! His priestly garment — like his flesh (Heb 10:22) — is the true “veil of the Most Holy”.

FROM TOP: “Anothen” (Joh 3:3,7,31) may sig “from above”, ie from heaven! Cp v 11: power from above!

Joh 19:24

TEAR: From Greek “schizo” (cp Engl “schism”). And so, let us not bring “schism” into the one Body of Christ!

SO THIS IS WHAT THE SOLDIERS DID: “There is an interesting and perhaps not altogether unprofitable speculation as to what happened to the clothes of Jesus that day. No Bible support for this idea is forthcoming, yet it has a certain inherent probability about it.

“The scene is readily imagined: the Roman soldiers sitting close to the crosses and busy with their dice. Standing nearby (by special permission doubtless), the group of faithful women, and John with them. Their thoughts as they saw the garments of their Lord being lightheartedly gambled for may well be imagined. Probably one of them (his mother? cp 1Sa 2:19) had made that seamless robe with her own hands. And now it and the rest were to be sold for the price of a drink in some tavern in the city! In these circumstances it would be strange indeed if one of the group did not come across to the soldiers and quickly do a deal for what they had just shared out.

“Now a further consideration. When Jesus rose from the dead, he appeared to his disciples as a normal clothed person. Is it an altogether irrelevant and irreverent question to ask: ‘Where did he get his clothes from?’ A possible answer is, of course, that one of the angels brought them from heaven. But another answer, not impossible, is that those garments acquired from the soldiers were hurried away for laundering, and at the end of that day of anxiety and sorrow someone who was present when Jesus was laid in the tomb of Joseph brought them, now sweet and clean and free from the dust, blood and sweat which had soiled them, saying: ‘Lay these by his side. He will surely need them before long.’

“But this is only a guess.

“Perhaps Zechariah’s prophecy about the ‘filthy garments’ of Joshua-Jesus calls for a literal, as well as a figurative, fulfilment (Zec 3:3,5)” (WGos 773).

Joh 19:25

Consider the effect on Mary (cp Luk 2:34,35).

NEAR… STOOD: They stood near to minister, but then through shock (or modesty at nakedness, or because the soldiers drove them away) they removed “a distance” away (Mat 27:55).

The Roman historian Tacitus states that family or friends were forbidden to show open grief or approach very near the cross where a loved one is being crucified; those who continued to violate this law could be themselves crucified!

3 different “Marys”: Mary/Miriam sig “bitter”.

Joh 19:26

Vv 26,27: See Lesson, Sayings from the cross.

DEAR WOMAN, HERE IS YOUR SON: Jesus as the seed of the woman (Gen 3:15). Mary as the new “Eve”, the mother — through her son — of all living!

DEAR WOMAN: A word of tenderness, affection, not disrespect. Used by Christ at beginning of ministry, in Cana (Joh 2:4), and at end (here).

Joh 19:27

HERE IS YOUR MOTHER: Even in intense suffering, his first thoughts were for others.

THIS DISCIPLE TOOK HER INTO HIS HOME: Perhaps only temporarily: John took Mary away from the scene, and to his own house, or that of his family, in Jerusalem. (Afterward, John probably returned — so as to witness the final events, which he reports: cp Joh 21:24. Did Mary return also? see Luk 2:35.)

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

Joh 19:28

See Lesson, Sayings from the cross.

Has been often misread: “…that the scripture might be fulfilled, [he] saith, I thirst.” To assert that Jesus said “I thirst” just to fulfill one small prophecy (Psa 22:15) as the only one which he had not yet fulfilled, is a trivialization of Scripture. Here the word “fulfilled” is not the normal word for the fulfillment of prophecy (not, for example, the same as in Joh 19:24,36); its meaning is: “that the scripture might be finished…(ended, or completed)”. Jesus was reciting the psalm, but was too parched to go on, and at Psa 22:15 (“My tongue cleaveth to my jaws”) he desperately needed a drink, and having received it, he was able to go on to the end (“It is finished”), spoken with head uplifted.

I AM THIRSTY: As Jesus asked drink of the Samaritan woman: Joh 4:7.

Joh 19:30

See Lesson, Sayings from the cross.

IT IS FINISHED: “Teleo”: to complete, to perfect, to conclude. (1) Cp Psa 22:31. What is finished? (a) OT prophecies, symbols, types, sacrifices, and (b) NT activities, teaching. See Dan 9:24; Luk 9:31. The cry of the sufferer, whose suffering is finished; the cry of the servant, whose work is done; the cry of the conqueror, whose victory is won; the cry of the artist, whose masterpiece is completed; the cry of the traveler, whose journey is finished. (2) The exact Greek phrase has been found on papyrus business documents — on receipts, meaning, simply, “paid in full”!

Joh 19:31

THE LEGS BROKEN: This would hasten death by making breathing impossible. Also, if his legs were broken, he could not be the Passover “lamb” (see v 36).

“Breaking the legs was a barbarous method adopted to hasten death, probably instituted as much to add horror as to terminate sufferings. The legs were crushed with a hammer somewhat like a sledge, and the shock would bring speedy death” (Johnson). “No detail shows more vividly the agony of crucifixion than the fact that this fracture of the legs was actually considered a merciful mitigation and was sometimes even purchased at a price” (Cicero).

Joh 19:32

AND BROKE THE LEGS OF THE FIRST MAN… AND THEN THOSE OF THE OTHER: This would hasten death by making it impossible for the victim to lift himself and exhale, thus leading to death by asphyxiation.

Joh 19:33

Why did Jesus die sooner than the 2 thieves?: (1) An intense period of work, sleeplessness preceding arrest; (2) thieves may not have been scourged; (3) thieves may have been tied to stakes, rather than nailed.

Joh 19:34

Could poss be read: “But one of the soldiers HAD PIERCED his side.” In other words, this had happened a while earlier, and the spear thrust was the immediate cause of death. (The sacrifices were slain by the shedding of blood; Jesus the passover lamb — Joh 1:29; 19:36,37 — must have died the same way. Importance of the shedding of blood: Rom 3:25; 5:9; Col 1:20; Eph 1:7; 2:13; Heb 9:22; 13:20; 1Pe 1:18,19.)

SPEAR: 2Sa 23:7; Zec 13:1; 12:10.

BLOOD AND WATER: A combined witness: 1Jo 5:6. Both blood and water appear in cleansing of leper: Lev 14:5,6.

WATER: Poss, a clear liquid from heart cavity, collected in large quantity due to unnatural position and tremendous strain on heart. See 1Co 10:3,4; Exo 17:6.

Cp also John 4:14; 7:37,38: References to “springs” of living waters invokes such passages as Psa 36:9; 46:4; 87:7. Also, Isa 12:1; Zech 13:1; Ezek 47:1-5; Rev 22:1. (The latter two Psalms passages probably referred, in the first instance, to Hezekiah’s Conduit, and the Gihon spring.)

Joh 19:36

NOT ONE OF HIS BONES WILL BE BROKEN: Christ as the Passover lamb: Joh 1:29; 1Co 5:7. Cp Psa 34:20; Num 9:12.

Cp also Psa 6:2; 22:14; 35:10. But how does this square with Psa 51:8? Possibly, “broken bones” in Psa 51 should be seen not as literal, but as figurative — considered as simply parallel to “broken spirit” and “broken heart” of v 16.

Joh 19:38

Vv 38-42: Joseph and Nicodemus and thief on cross. How many others believed that Jesus would be raised? Mary? Joh 12:7.

Vv 38,39: Joseph and Nicodemus: these two men were in a unique position to bury Jesus: (1) members of Sanhedrin (Joh 3:1; 7:50; Mar 15:43), making them aware of events before they happened; (2) their status made Pilate accessible to them.

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

JOSEPH OF ARIMATHEA: An “honorable counsellor” (Mar 15:43), ie one of the 14 priests forming a standing committee just below the High Priest, who regulated everything connected with Temple worship (Temple 100). A Joseph — a just man — at the beginning, to care for Jesus. And another Joseph — a just man — at the end, to care for Jesus.

HE CAME AND TOOK THE BODY AWAY: A courageous gesture — to identify oneself with Jesus publicly. (The Sanhedrin made provision for the brothers of an executed criminal to claim the body. Where was James?)

Joh 19:39

MIXTURE OF MYRRH AND ALOES: Anointing oil for a priest (Psa 45; Exo 30:23,24; Isa 61:1,2,10). Anointed a priest, although dead! A dead priest!

ABOUT SEVENTY-FIVE POUNDS: A tremendously large amount! More than were used, reportedly, at the burials of the greatest Caesars! “If the aloe and myrrh were in dried or powdered form, a whole row of sacks would be necessary to carry this weight, and Nicodemus must have had assistance to be able to transport the load. The transport would have been even more difficult if the substance was dissolved in wine, vinegar or oil” (Kersten, Gruber).

Joh 19:40

…WITH THE SPICES, IN STRIPS OF LINEN: Some spices also to line recesses where body laid. Some burnt to leave tomb fresh and sweet (cp Asa’s burial: 2Ch 16:14).

JEWISH BURIAL CUSTOMS: That is, not as the custom of the Egyptians: removing, as they do, brains and viscera before embalming. At the resurrection, Christ’s body was complete (sym body of ecclesia too) (CJo 217).

Joh 19:41

Resemblances between Christ’s birth and Christ’s death: (1) virgin womb / virgin tomb; (2) Joseph, a just man / Joseph, a just man; (3) conceived by Holy Spirit / raised by Holy Spirit. Thus, at resurrection, “God loosed the birth-pains of death” (Act 2:24), and Jesus became “the firstborn from dead” (Col 1:18).

A GARDEN: A 2nd garden, where the 2nd Adam (1Co 15:45) was put to “sleep’, so that his “bride” might be formed out of his (pierced) side (Gen 2:21-23). Where the first Adam failed, the last Adam succeeded.

IN WHICH NO ONE HAD EVER BEEN LAID: From a virgin womb to a “virgin” tomb: see Psa 139:13-19. Such a tomb would be uncommon in Palestine, where one tomb-cave usually sufficed for a whole family. But here Christ, when raised, will “see no corruption” (Psa 16:10). Also, no one could later produce bones out of this tomb, trying to refute the claim of the resurrection.

Joh 20:1

As soon as the Sabbath restrictions were past, ie after sunset on Saturday — the 3 women (close companions of Christ in life) prepare to give their last token of love to their Lord in his death. Early on Sunday morning, at first light in the east, they set out for the tomb. (Did the women make two separate visits to the tomb? See Mat 28:1n).

EARLY: “Those that seek me early shall find me” (Pro 8:17, KJV).

THE FIRST DAY OF THE WEEK: Lit, “day one of the seven”. The beginning of a new creation week! Cp Gen 1: a new creation, “day one”! God had said, “Let there be light”, and now there was! Cp Col 1:15-18: Jesus the beginning of the new creation! To the disciples, this day (when they understood it later) would mark the beginning of their new lives. This new “Sun” of the morning was to drive away the dark shadows of lost hope, and create a new spirit within the disciples (Isa 9:1,2; 2Co 4:6).

In referring to the morning after the Sabbath, John is noting the link with the offering of the firstfruits (Lev 23:10-15). Jesus was the firstfruits of them that slept; his resurrection is our guarantee (1Co 15:23).

MARY MAGDALENE WENT TO THE TOMB: Probably with the other women, Mary and Salome (see “we” of v 2; Mat 28:1; Mar 16:1; Luk 24:1), but perhaps she hurried on ahead of the others.

AND SAW THAT THE STONE HAD BEEN REMOVED FROM THE ENTRANCE: Lit, “taken, lifted away from”. Not just moved to one side, but carried completely away (ETRL 75), out of the trough where it rested. Prob rolled some distance away and laid flat (cp Mat 28:2; Mar 16:4).

Was ever a mountain so “large” as the great stone which sealed Christ’s tomb? Truly, as miracles go, no miracle has been or could be so great as the one that caused this “very large” stone to be removed, and thus proclaimed Christ’s tomb to be open… forevermore.

Jesus had told his followers, “I tell you the truth, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him’ ” (Mar 11:23). Of course, we have trouble with moving literal mountains, even as we have trouble explaining this passage.

But seen from a spiritual perspective, isn’t the greatest “mountain” of difficulty — which no man can move — death and the grave? Engineers with bulldozers and explosives can move even literal mountains. But who among them can move the mountainous “stone” that covers the grave? Not a one!

And even the disciples of Jesus could not move such a stone from the mouth of his sepulcher… not at that time; they were weeping in sorrow, and hiding in fear. It was the faith of Jesus alone — though he was dead and unconscious in the tomb — that moved the hand of the angels of God, and rolled back the stone. It may be said that the greatest miracle that Jesus ever performed was this: the blood of this wholly righteous man cried out from the depths of the earth, and the Father heard!

Do WE, today, have faith to move mountains? The answer, I believe, is really another question: ‘Do WE have faith that the greatest “mountain” has already been moved?’ “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mar 11:24). Our faith may be — not just a prospective — but also a retrospective faith: we look backward, and ask, ‘Do I really believe that the “mountain” has been moved?’ If we truly believe that, then — it is absolutely sure and certain — ALL THINGS are possible for us!

Joh 20:2

…Mary Magdalene, seeing the empty tomb, assumed that his dead body had been stolen away, and she ran to tell Peter and John. (The position of the stone, well away from the door — v 1n — convinces Mary the tomb has been abandoned: Dobson 111.) Notice that she has no thought of a resurrection. (Meanwhile, the other women, following behind, had climbed the slope to the tomb’s entrance, and met the angel of glory: Mar 16:2-6).

Joh 20:3

Vv 3-9: After the women go their way (vv 1,2), with the message from the angel (Mar 16:2-7), Peter and John, having been informed by Mary Magdalene that the body has been stolen, but not yet knowing of the angel’s revelation to the others, run to the tomb.

Joh 20:5

Perhaps at this point John thought the body still remained in the grave-clothes. In the Garden tomb, the head-cavity is not visible from the window (Dobson 126). John had to go inside, after Peter, for a closer inspection, before he could believe.

Joh 20:6

THE STRIPS OF LINEN LYING THERE: In ct resurrection of Lazarus, who came forth with graveclothes still on (Joh 11:44).

Joh 20:7

THE CLOTH WAS FOLDED UP BY ITSELF, SEPARATE FROM THE LINEN: The head wrappings were separated from the body wrappings. (Ct with theory behind the Turin Shroud; surely the best evidence for the Turin Shroud being a fake is that it is all in one piece.) In symbol, the head (Christ himself) — being the firstfruits — was raised before the body (ecclesia). Also, the whole scene in the tomb was one of order — there had been no hasty action; but rather as if one had risen from sleep and laid his bed clothes aside, to be dressed in other garments! (Besides, who would unwrap a corpse before carrying it off?)

Joh 20:8

Vv 8,9: How did John believe, if he did not understand the Scriptures? John believed in the resurrection of Jesus based simply on what he saw, not on a full understanding of the Scriptures concerning the resurrection. (This would only come later.) What did he see that convinced him? He saw the linen burial clothes lying within the tomb. He understood that no men in their right senses would first unwrap a corpse and then carry it away. The presence of the wrappings was the plainest proof that no one had carried away a dead body. Instead, Christ had risen, leaving behind the old grave clothes, and putting on new robes (provided by the angels, or his old robe newly washed: Joh 19:23,24?).

Joh 20:10

Vv 10-18: Jesus and Mary Magdalene: the Bridegroom meets the Bride! Song 2:11-13,14; 3:1-4; 4:7 (made clean by his sacrifice: Eph 5:25-27).

BACK TO THEIR HOMES: Or, simply, “back to their own”, ie friends and relatives, to tell them…

Joh 20:11

…Peter and John go their way (v 10). Now Mary, following behind the men, returned the second time to the tomb (still unaware of the angel’s appearance to the other women: Mar 16:2-7). There was no reason why she should linger here, except that this was the spot where she had last set eyes on her friend. In the past two days she had shed tears as never before, and now more than ever they refused to be restrained. If only she might be able to express her love in some last act of devotion to his poor dead body! But even this was denied her, for apparently his body had been stolen away. To this pathetic figure of sorrow and despair was soon to come one of the greatest privileges of all time: the first sight of the resurrected Lord! Within moments, the deepest despair was to give way forever to the greatest joy! (Cp with Song 3:2-4.)

Joh 20:12

Those who STAND in the presence of God (Luk 1:19) SIT in the empty tomb!

AT THE HEAD… AT THE FOOT: The tomb of the risen Christ is the true mercy-seat, the true Most Holy Place. Here is the ark of the covenant, and the mercy-seat, flanked by the cherubim, where the blood of the one true sacrifice has been poured out.

Joh 20:13

Apparently she does not realize that these two “men” are angels!

WHY ARE YOU CRYING?: There would have been cause for weeping if the tomb were NOT empty!

Joh 20:14

BUT SHE DID NOT REALIZE THAT IT WAS JESUS: ‘Perhaps this is one of Joseph’s men…’

Joh 20:15

Vv 15,16: She seems to have expected no help nor comfort in response to her appeal, for she is already moving away when one spoken word (“Mary”) stops her in her tracks. Does not that voice have a strangely familiar ring? She turned around, stared in shock, and then in a moment was at his side — grasping for the evidence by which to turn the impossible into certainty, and all the while incoherent with joy. There was nothing to say except one exultant word of greeting and self-reproach: “Rabboni!” The silent road from which no traveler returns had yielded back the one whom she longed to see above all others, and how blind she had been not to recognize it sooner. A wild jumble of emotions rushed through her mind, and all the while she sought added assurance by the evidence of her senses.

THINKING HE WAS THE GARDENER: Jesus WAS the “gardener”, the last “Adam” in another “paradise”!

THE GARDENER: Whom she would have seen, previously, with Joseph (Luk 23:55).

AND I WILL GET HIM: “And I will take him away” (AV). How could she have accomplished such a feat? Perhaps she could not have done it, but she would have died trying!

Joh 20:16

See Lesson, Mary at the Garden tomb.

Joh 20:17

“Do not keep clinging to me.” Jesus had other duties to perform: Christ the High Priest prepared to present to God the tokens (wounds?) of his sacrifice in the true “Most Holy” — heaven itself! An ascension at that very time — to God’s very presence — to show the tokens of the perfect sacrifice: the wounds in his hands and side. Antitype of the Day of Atonement, and entrance into the Most Holy Place: Lev 16.

DO NOT HOLD ON TO ME: She was already holding his feet (cp Mat 28:9). The words here sig “do not cling to; do not fasten upon me”: implying a continuance therein (Ellicott, Vincent, Thayer). Sw used 1Co 7:1; 2Co 6:17; 1Jo 5:19. And so Mary (the second “Eve”) is separated from the side of Jesus (the last “Adam”)!

I HAVE NOT YET RETURNED TO THE FATHER: Obviously, something Christ would do very soon, not 40 days later.

GO… TO MY BROTHERS: The sanctifier and the sanctified are all of one (God), and therefore brethren (Heb 2:11-15; Psa 22:22; cp also Psa 122:8; Rom 8:29).

MY FATHER AND YOUR FATHER… MY GOD AND YOUR GOD: A great distinction between Jesus’ Father and God, and theirs!

Joh 20:19

Jesus in the midst of: (1) thieves: Joh 19:18; (2) his disciples: Joh 20:19; (3) the teachers of the Law: Luk 2:46; (4) two or three: Mat 18:20; (5) the lampstands: Rev 1:13; (6) the throne: Rev 5:6.

PEACE BE WITH YOU: Reaffirming his last message before his death: Joh 16:33.

Joh 20:22

HE BREATHED ON THEM… THE HOLY SPIRIT: Typ the first creation. Here the Elohim of God breathes new life into the new creation. A giving of Spirit in general sense to all ecclesia: cp Mat 16:19; 18:18. Typ infusion of Spirit-nature in future.

Joh 20:23

Contrary to Catholic teaching: there is special ref to apostles only (vv 20,22). In NT, there is only one sacrificing priest — Christ (Heb 10:12) — and a universal priesthood of believers (1Pe 2:9), but no special priestly, clerical class.

“Forgive” = (poss) preaching forgiveness of sins. “Not forgive” = not preaching the gospel of forgiveness to men! Cp Mat 16:19. (Thus the great commission of the Synoptic gospels is given at end of John also.)

Joh 20:25

SO THE OTHER DISCIPLES TOLD HIM, ‘WE HAVE SEEN THE LORD!’: Details in Luk 24:36-48: the two on road to Emmaus.

Joh 20:27

It is Christ himself! Not an apparition: “Touch me!” (Luk 24:39,40).

STOP DOUBTING AND BELIEVE: “We sing ‘None have such reason to be glad’; and we read ‘Great peace have they that love Thy law’; and we recognize the wisdom of the exhortation and command ‘Rejoice always, and again, Rejoice!’ We ‘believe’ these things: why then do we not manifest our faith more consistently? Why are we ever troubled and worried and fearful and dissatisfied and unhappy? Truly there will be trouble and sorrow and disappointments and discouraging circumstances. These are recognized, necessary ingredients in the present training and disciplining and purifying and perfecting of God’s eternal family.

“The training is rigorous, but the purpose is known, and the necessity is realized, and the result is glorious. Why are we not then in constant transports of joy? Is it that we don’t really believe what we say we ‘believe’? Is the present a little more glamorous to us, and the future a little more hazy, than we care to admit? If we believe what we say we believe, and are doing what we know we should be doing, then the only possible result and reaction must be deep, constant, spiritual joy. If it isn’t, let us adjust our way of life and way of thinking until it is” (GVG).

Joh 20:28

MY GOD: One who acts on behalf of God may be called “God”: (a) angels: Gen 16:13; 18:13; Exo 23:20,21; Hos 12:3,5; (b) men: Exo 22:28; 22:6; 21:8 (elohim); Psa 138:1; Joh 10:34 (cit Psa 82:1,6); (c) the Messiah: Isa 8:13,14; 61:1,6; 64:4; 65:16; Zec 12:10; Mal 3:1; Joh 20:28; Heb 1:8.

Joh 20:29

…”Doubters” (like Thomas) help us strengthen our faith. These fishermen were not starry-eyed visionaries, willing to believe anything and everything. They were down-to-earth, matter-of-fact men… such men would never be carried away by hysteria into worshiping a phantom. They would never put their lives on the line because of a hoax.

BLESSED ARE THOSE WHO HAVE NOT SEEN AND YET HAVE BELIEVED: “The last and greatest of the ‘Beatitudes’!” (MP 356).

Joh 20:31

Purpose: two-fold: (1) Personal belief, and (2) possession of life. “Believe” occurs 98 times in John, and only 35 in other 3. “Life” (zoan) occurs 36 times, and only 17 in other 3.

Joh 21:1

Background: the apostles had been told to go to Galilee to wait for Jesus (Mat 28:10).

SEA OF TIBERIAS: This name used only in Gospel of John. City of Tiberias was of no consequence until after AD 70. Thus this mention fixes date at after AD 70 (LB 398).

Joh 21:2

Seven disciples listed; where are the others?

Joh 21:3

THEY CAUGHT NOTHING: The 7 apostles attempt to sustain themselves by old livelihood. But they are totally unsuccessful: they catch nothing all night. Were they doing the wrong kind of fishing? (ct Joh 17:18; 20:21). Cp Psa 127:1.

Joh 21:4

Vv 4-6: Cp with Luk 5:4-7. Both incidents have: (1) sea of Galilee, (2) toiled all night, (3) no success at all, (4) at command of Jesus, they let down nets again; and (5) miraculously, a great catch of fish.

Contrasts with Luk 5:

Act 1:1

See Lesson, Acts, statement of faith.

“The Gospel of the Holy Spirit” (Findl 1): Acts is the continuation of the work among men of the Holy Spirit that conceived (Luk 1:35) and led Christ (Luk 4:1,14…) to wilderness, to baptism, to Jerusalem, to cross. A 2nd 33-year (approx) period: 1st 33: life of Christ (individual); 2nd 33: life of Christ (multitudinous).

Luke as author (JAF 39-48).

The “we” passages: Act 16:10-18; 20:5-21:18; Act 27; 28 (cp JAF 46).

Act 1: “The record of the Acts of the Apostles flows from the statement of the Lord on the stake: ‘Father, forgive them for they know not what they do’ (Luk 23:34). Since the Father always answered the prayers of His Son, the result is seen in the work of the apostles, esp Peter and Paul. So the Gospel was extended to mankind. And in the 28 chapters, the drama of the work of Yahweh is expounded. The first chapter sets the stage in the ascension of the Master: [1] Christ’s last instructions and commission to the apostles: vv 1-8. [2] Angelic message of promise and hope: vv 9-11. [3] A period of prayer and waiting in Jerusalem: vv 12-14. [4] Appointment of Matthias to the apostleship: vv 15-26” (GEM).

FORMER: Lit, the first of several; ie, more than two?

THEOPHILUS: No longer called “most excellent” (Luk 1:1-4). Impl that the author is on more personal terms with him now. Or that Theophilus has abandoned or forfeited his worldly honors, due to becoming a Christian?

BEGAN TO DO: Quoting Gen 2:3 (LXX). Here, in Act 1, Christ’s early life concludes and his heavenly life (through Holy Spirit in disciples) begins.

Act 1:2

AFTER GIVING INSTRUCTIONS: The great commission: Mat 28:19; Mar 16:15; Luk 24:46-49.

THROUGH THE HOLY SPIRIT: This phrase may modify “he had chosen”.

Act 1:3

MANY CONVINCING PROOFS: Eleven separate occasions are recorded. See VL, Christ’s resurrection, reality.

KINGDOM OF GOD: Equivalent to the “restoring” the kingdom to Israel (v 6)! The kingdom was uppermost in Christ’s mind — the disciples continue to preach the Kingdom message after his ascension: Acts 8:12; 19:8; 20:25; 28:23.

Act 1:4

EATING: RSV has “staying” (a variant). For “eating”, see Luk 24:43,49.

DO NOT LEAVE JERUSALEM: And in this way the Law will go forth from Zion: Mic 4:2!

THE GIFT: The promise of the Holy Spirit, to authenticate their preaching work (Mar 16:17,18). The “Comforter” of Joh 14:16,26; 15:26; 16:7-16.

Act 1:5

JOHN BAPTIZED WITH WATER: Cp Luk 3:16… Although he performed no miracles: John 10:41.

IN A FEW DAYS: Within 10 days.

Act 1:6

Did they ask this because (1) they are standing on Olivet (v 12) and because Zec 13:7 is followed so closely by Zec 14:4? or (2) Act 1:5 says “in a few days”? or (3) they had just been discussing the Kingdom (v 3)? At any rate, the question was a reasonable one — demonstrating their understanding of the gospel preached by Christ.

ASKED: Imperfect: denoting repetition.

AT THIS TIME: That is, the time not long off (v 5).

RESTORE: Cp Act 1:6 (restore) with Act 3:20,21 (restore everything). Peter has not changed his belief about the “kingdom of God” even after Holy Spirit was given. The “gospel” is the good news of the Kingdom of ISRAEL! (Ct this with Church of Christ, who believe that “kingdom” came at Pentecost: Act 2!)

Act 1:7

// Mat 24:36; Mar 13:32.

TIMES: Kronos = absolute time.

DATES: Kairos = time in regard to periods (cp Dan 2:21, LXX).

Act 1:8

An outline of the Book of Acts: (1) preparation (Act 1:1-2:4); (2) in Jerusalem (Act 2:5-7:60); (3) in Judea and Samaria (Act 8:1-25; ct Mat 10:5,6); and (4) to the ends of earth: Africa (Act 8:26-40), toward Asia (9:1-16:5), toward Europe (Act 16:6-18:17), Asia again (Act 18:18-26:32), and Europe, to Rome (Act 27:1-28:31). In a sense, this list is not yet complete even now: cp Mat 24:13,14: we are a continuation of this witness — feeble though we be. God/Christ sends us, not angels… weak, frail people (1Co 1:20,21,26).

//Luk 24:50: “And he blessed them.” Poss High Priest’s blessing (Num 6:24-27).

Believers are not merely to wait for a coming of Christ at some indeterminate time (v 7). They are to work so long as Christ has not come (v 8)! Perhaps it is the very work of preaching that will be the sign that Christ is coming soon (v 6)!

MY WITNESSES: “Witnesses of me”. Fruit-bearers abiding IN Christ (Joh 15:5); witness-bearers speaking FOR Christ (Act 1:8); cross-bearers following AFTER Christ (Luk 14:27); burden-bearers being LIKE Christ (Gal 6:2).

ALL JUDEA: Incl all land of Jews, ie Galilee, Gilead also.

SAMARIA: Ct command: Do not enter (Mat 10:5).

Act 1:9

A CLOUD: A luminous cloud sym divine presence (Exo 40:34; Num 9:15; 1Ki 8:10; transfiguration: Mat 17:5). The cloud = his chariot (Psa 104:3). A cloud of angels (Mat 24:30; 26:64). The same “cloud” to be seen in 1Th 4:16,17; Rev 1:7. Act 1:9.

The Divine glory revealed in Israel as cloud (Exo 13:21,22; 14:19,20,24; 16:10; 19:16-19; 20:18; 24:15-19; 33:18-21 with Exo 34:4-7; 40:34-38; Num 10:34; 12:5,10; 14:9,10,14,21,22; Deu 31:14,15; Psa 105:39; 1Co 10:1,2). The same Shekinah glory appeared to Abraham (Gen 15:17; Act 7:2), David (Psa 18:6-15), Ezekiel (Eze 1:4; 10:4); Elijah (1Ki 19:11-13), Job (Job 38:1), apostles (Luk 9:34,35). Judgments of God in last days are manifest in this cloud (Dan 7:13; Joe 2:2; Zep 1:15; Eze 30:3; Isa 19:1; 25:5). Jesus will so come from heaven (Act 1:9,11; Luk 21:27; Mat 26:64).

Act 1:10

TWO MEN DRESSED IN WHITE: Two angels of the heavenly “cloud”, leaving behind a final message. Angels of God announced his birth. Angels sustained him in Gethsemane. Angels were at his resurrection, and now at his ascension. He ascended with a cloud and angels, and he shall return the same way: 2Th 1:7.

Act 1:11

MEN OF GALILEE: Prob only the apostles saw the ascension.

WHY DO YOU STAND HERE…?: In other words, ‘Get busy as witnesses’ (cp v 8). ‘Don’t stand here staring and dreaming! Get about your work. He’ll be back soon enough, and the time will pass best if you stay busy!’

“I could just see myself standing there staring into heaven also. Such roller coaster of emotions over Christ’s trial and death, his resurrection, then fellowshipping with him again, and now to see him taken up to the Father. I think I’d be standing there with my mouth hanging open… now he has left the ministry to us? But there is too much to be done to stand in confusion or doubt. Angels were sent to remind them of God’s purpose — the beautiful mystery revealed that Christ is to return the same way he left! And this is all it took for them to move forward. This promise is all it should take for us. It is our job to make things ready for the Master’s return. We are to witness to the ends of the earth the glorious plan of God — Christ’s kingdom will be established and the Earth will be filled with the glory of the Lord!” (CPv).

THIS SAME JESUS: Not merely a “manifestation”, but Jesus Christ himself: Luk 24:39 (myself); 1Th 4:16 (the Lord himself).

THIS SAME JESUS… WILL COME: For what purpose? Num 14:21 (to fill earth with glory); Isa 45:18/Psa 115:16 (to inhabit the earth); Gen 1:26,27 (to have dominion); 2Sa 7:12,13 / Isa 9:6,7 / Luk 1:32,33 (to rule on throne of David, forever). “They had learned their lesson; they knew that although the heavens had received him, he was with them still. With great joy in their hearts they returned to Jerusalem to offer their lives in his service. Two thousand years later we find ourselves in their place, the disciples of Jesus: loving the Lord they loved, serving the Lord they served. The world has changed strangely since their time, but the Gospel has not changed, nor has the commission. Where they failed, we find ourselves slipping. In the fountain of their strength we find the source of ours: the words of love that sustained and comforted them bring us peace and joy. As throughout their troubled lives they looked beyond to the final glory, so we echo their words, ‘Even so, come, Lord Jesus’ ” (MP 360).

IN THE SAME WAY: That is, physically, bodily, and with angels and a cloud (Dan 7:13; Mat 26:64), visibly (Zec 14:4; Eze 43:1-5; Rev 1:7).

Act 1:12

Describing this same scene, Luke 24:52 adds “Then they worshiped him and returned to Jerusalem with great joy.”

They had seen the heavenly glory and heard the heavenly voice. We are there with them. Now, history merges into eternity. We now hear the same voice, promising the same return. And we still wait for that return. Those men, and untold numbers of every age since, wait in the dust of the earth. We are yet alive, perhaps to hear the Trumpet, and the voice of the Archangel, when the Lord himself will descend from heaven. Will we be ready?

A SABBATH DAY’S WALK: Approx 2,000 cubits (1,000 yards). The basic concept is derived from Exo 16:29: “Everyone is to stay where he is on the seventh day; no one is to go out.” And the distance seems to be derived from Num 35:4,5: the basic measurement from the town to the suburban pasturelands.

Act 1:13

UPSTAIRS TO THE ROOM: “To the upper room”: Large meeting room, on upper floor of house. Word used only by Luke (cp Luk 9:37; 20:8). This, prob same house where Passover supper had been held — poss home of Mark’s mother (Act 12:12-17; SB 13:9).

Act 1:14

TOGETHER: Homothumadon: 11 times in Acts (with one accord); once elsewhere (Rom 15:6).

ALONG WITH THE WOMEN: Ct Jewish custom, keeping women separate (cp Gal 3:28).

MARY THE MOTHER OF JESUS: The last ref in NT.

AND WITH HIS BROTHERS: Who had previously been hostile: Mar 3:21; John 7:5.

Act 1:15

The Acts is concerned with the growth of the ecclesia through the preaching of the gospel. There is, through the early chapters, a delineation of the growth: (1) 120 (Acts 1:15); (2) 3,000 (Acts 2:41); (3) 5,000 (Acts 4:4); (4) multitudes, men and women (Acts 5:14); (5) great increase — many priests (Acts 6:7); (6) the churches were multiplied (Acts 9:31); and (7) much people (Acts 11:24).

Act 1:17

SHARED: “Was allotted his share” (or inheritance: Eph 1:11; Col 1:12). The process of casting lots. An example of that usage is Luk 1:9.

Act 1:18

Vv 18,19: A parenthetical expression, not in original discourse of Peter.

THE REWARD HE GOT FOR HIS WICKEDNESS: The “wages of sin” (Rom 6:23).

THERE HE FELL HEADLONG, HIS BODY BURST OPEN AND ALL HIS INTESTINES SPILLED OUT: Retranslation: “Being downcast, he screamed out (his remorse) in the midst (of the priests), and poured out all his feelings” (WAc 17). “Bowels” is always figurative in OT; cp Psa 109:18.

Difficulties appear when comparing with Mat 27:3-8. The first is: who bought the field, the priests or Judas? The second is: what funds Judas used to purchase the “field”? These may be resolved by noting that the Greek word for field in Mat 27:7 is “agros”, commonly meaning a piece of ground as normally meant by “field”. That in Acts 1:18 is “chorion” — better rendered by our word “smallholding”. It seems likely therefore that Acts 1:18 is recording what has only now become apparent, that (John 12:6) “Judas was a thief”, and that he had been salting away funds over a long period to acquire this smallholding for a personal possession.

The rather gruesome explanation of the details of Judas’ death may now be reconciled: Judas in his remorse fled to his smallholding, remote from the city, and there hanged himself and was not found for some time. His body may well have hung and decayed there in isolation, until the rope rotted and he fell headlong with the associated detail of Acts 1:18, and was subsequently found (Derek Palmer).

Act 1:19

FIELD OF BLOOD: In Mat 27, the blood is Christ’s (ref the betrayal); here, the blood is Judas’ (ref the suicide). Both the blood of Christ and that of Judas were memorials.

Act 1:20

PLACE (first): Gr “epaulis” = farm building; country house.

LET THERE BE NO ONE TO DWELL IN IT: Totally uninhabited, as a graveyard: Mat 27:7!

PLACE (second): Gr “episkopen” = superintendence, oversight.

Act 1:21

WENT IN AND OUT: An expression of constant social intercourse (Deu 28:6,19; 1Sa 18:13,16), or assuming leadership, as a shepherd (Num 27:17; 1Sa 18:13; 2Ch 1:10; Jos 14:11).

AMONG US: Or, “over us” (“epi”).

Act 1:22

See VL, Christ’s resurrection, reality.

Act 1:24

The first prayer addressed to an ascended Christ.

YOU KNOW EVERYONE’S HEART: Later, Peter seems to have the same power: Act 5:1-11.

Act 1:26

The lot falls to the one last mentioned and (apparently) least prominent. The appointment was the prerogative of Christ (Act 26:16; Joh 6:70). The idea of voting is inconsistent with “fell”. Holy Spirit guidance replaced lots after Pentecost. Cp also FCE 1,128; Xd 89:49.

When the lot was employed in Israel, it was done thoroughly, as in the case of Achan: first a tribe, then a family, and finally an individual. “Try the test several times, and see if it comes out the same way every time” (RR, Ber 67:412).