Acts 1, 2 Sunday School Notes

Here are some of my notes for Sunday, June 1, 2008 based on the Lifeway Explore the Bible curriculum

 Reference works cited include:

1) The Acts of the Apostles: Greek Text with Introduction and Commentary by F. F. Bruce

2) The Acts of the Apostles: A Social-Rhetorical Commentary by Ben Witherington III 

3)The Acts of the Apostles: Anchor Bible Commentary by Joseph Fitzmyer

 4) The Source New Testament with Extensive Notes by Ann Nyland

5) Word Pictures in the New Testament by A.T. Robertson

 

Acts 1:1

The first few verses of Acts form a literary bridge between Luke’s Gospel and the Acts. Witherington points out that Lucian in “How to Write History” advised that sequel volumes should have common topics with previous volumes and actually overlap. (Witherington) The first sentence of the prologue then resembles greatly the prologue found in one of earlier Jewish writer Philo’s sequel volumes. (Bruce)

first narrative: proton logon. Using protos “first” for “former” is not uncommon in ancient Greek any more than English. “Logos” was often used of a work that filled a single scroll. Bruce points out that Luke and Acts are the two longest NT works, and show that Luke apparently worked to fill scrolls in each volume of his two volume work we might call “Luke to Theophilus”.(Bruce)

Theophilus: “god lover or beloved of god”. It was a common name in ancient papyri from 200 BC on, almost entirely given to slaves or freed slaves, though there is evidence of one Roman senator with the name. (Nyland) Luke calls Theophilus kratistos, “honorable”, “excellent” in Luke 1:3. This is a Greek equivalent to the Latin title “equester”, the “knights” of Roman nobility, and used of provincial governors in Acts 23:26, 24:3, and 26:5, but also might be simply a polite form of address. Thus Theophilus is likely a well-to-do individual, and presumably Luke’s patron, who financed the copying and publication of Luke-Acts, though not all dedicatees in ancient works were the books’ patron. The suspicion is that Theophilus was a new Christian, a catechumen, but surely Luke-Acts was not written for him alone. Luke’s address to Theophilus again has a classical model in Josephus’ address to his patron in “Against Apion”. (Bruce, Witherington, Nyland)

Acts 1:2

Luke is the only NT author who defines the end of Jesus’ earthly ministry by the Ascension. The Ascension in Acts occurs forty days after the Resurrection, while it seems to be on the same day as the Resurrection in Luke.

given commands, instructions- Greek enteilamenos, from entellomai. It is a word used typically of a king instructing subjects, thus there is an implicit authority behind it.

through the Holy Spirit- does this connect to “given orders” or “whom he had chosen”? Grammatically both are possible, but given Luke’s emphasis on Jesus sending the Spirit to the apostles in Acts, it makes sense to think Luke meant the phrase to modify “given orders”.

apostle- Greek apostolos, a term for a person or a thing (a ship, a bill of lading) sent out. It is suggested that the term translates Hebrew seluhim, “emissaries”, which was a term used of representatives commissioned by the Sanhedrin and individual rabbis to act in their name to settle disputes of law and religion. With the exception of Acts 14:4, 14, apostles is limited to a description of the Twelve in Acts. Famous rabbinic quote on this subject is “a man’s ‘apostle’ is as himself” (m. Ber 5.5), thus the term is important in terms of authority.(Bruce, Fitzmyer)

Acts 1:3

passion, suffering- Greek pascho, which basically means “experience something from outside oneself”. The experience is typically a bad thing, and the use of a form of this word for “legal punishment” is a very old use. (TDNT)

many convincing proofs- Greek pollois techmeriois. Techmeriois is a technical term for a proof that is so strong it must convince. “Many proofs” is a phrase often used in ancient Greek historical writing, showing again Luke’s template for his NT books. (Witherington)

Forty days- classic Biblical symbolic number

Resurrection appearances are the continuation of Jesus’ earthly ministry, plainly meant to be physical appearances, not merely visions.

kingdom of God- God’s dominion over people’s minds and lives, as exemplified in Jesus’ life, death, and resurrection.

 

Acts 1:4

while assembled with them, while eating with them, while staying with them- The textual critics agree that the Greek here is sunalizomenos, the problem is exactly what root this word is derived from. “Eating with” is pretty much out, because the Greek root there is later than the NT and rare. The use of plural “assembled with” in regard to the single Jesus is felt to rule that one out, leaving “staying overnight with, while staying”, which merely involves a slight spelling variation well attested in ancient Greek writing. (Metzger)

Acts 1:6

Lord- Greek kurie, from kurios. In Gospels one suspects the best English translation would be “sir” or rabbi, but here, after the Resurrection, the term takes on divine aspect, so “lord” is more appropriate.

kingdom of Israel- Here the apostles reveal themselves to be Jews of the first century, brought up on the idea the Messiah chiefly being involved in the restoration of Israel as a world power. This shows that they are still thinking in old terms, even after a very different Messianic event.

Acts 1:7

times or periods- times may be the interval before the kingdom, periods the events leading up to the kingdom. Generally speaking, the distinction between the two has long ago been lost for most people. (Bruce)

Acts 1:8

power- Greek dunamis. Supernatural power from the Holy Spirit, but also the ability to witness to Jesus effectively. The same Greek term is used of “mighty works” of Jesus. (Bruce)

witnesses- Greek martures, where our word martyrs comes from.

to the end of the earth- derived from Is 49:6: He says, “It is not enough for you to be My servant

raising up the tribes of Jacob and restoring the protected ones of Israel. I will also make you a light for the nations,

to be My salvation to the ends of the earth.” Nations refers to the non- Israelites, thus the Gentiles. Might be a simple geographical remark, but many see it as pointing to Paul ending up in Rome, or even paul going to Spain, the Western end of the known world then.

Acts 1:9

The Ascension must be seen as part of a unit of Resurrection, Ascension, Exaltation. One would be mistaken to see the Ascension as marking the actual point of Jesus’ exaltation to the right hand of the Father. That likely occurred between Resurrection appearances at tomb, and Jesus’ un-narrated appearance to Peter. Jesus continued his earthly ministry for forty days after the Resurrection, so that the Ascension marks the end of his earthly ministry and the beginning of the Apostolic Age and the leading of the apostles by the Holy Spirit.

covered by a cloud- This is the same sort of description found in accounts of the Transfiguration and the coming parousia (second coming). Is this cloud identified with the Shekinah, the glory- covering cloud that dwelt at the First Temple?

Acts 2:1

when had arrived- “when the fulfilling of the day”- another standard Greek historical phrase from Luke, common in historical works of 200 BC to 100 AD. Greek sumplerosis, “completion, fulfillment”, used in ancient legal documents for payment made in full. (Nyland)

 Pentecost- pentekoste- fiftieth. Festival derived from Lev 23:15-21. Termed also the Feast of New Grain or the Feast of Weeks (Shauvot, “sabbaths”, because weeks were counted from sabbath to sabbath, and sabbath was shorthand for “week”). Law required seven weeks of fifty days between Passover and Pentecost, but different sects counted the weeks differently:

1. Pharisees- sabbath after Passover (month of Nissan) begins count, thus Pentecost is sometime in third month.

2. Sadducees- counted fifty days from Passover (14 Nissan) itself, thus Pentecost (6 Sivan)

3. Essenes- counted Sunday week from Passover (22 Nissan), thus Pentecost (15 Sivan)

Pentecost is now associated with the giving of law at Sinai, but many scholars suspect that is post-NT development. Fitzmyer gives evidence that the Book of Jubilees and writings from Qumran (Dead Sea Scrolls) show at least some ancient Jews associating the lawgiving with Pentecost in pre-Christian times. (Fitzmyer, Bruce)

together in the same, together in one accord in the same- textual variant in Byzantine text behind KJV. Greek homothumadon (in one accord) a scribal assimilation to verse 1:14. Earlier text homou (together)

Acts 2:2

sound- Greek echos, a roar, the sound of the sea (Robertson)

“an echoing sound as of a mighty wind borne violently” is how A.T. Robertson translated the description of the wind here. (Robertson)

oikos- Greek for house, sometimes used for the Temple, but not by Luke, who uses hieron. Also, as Bruce points out, “where they were sitting” doesn’t fit the context of the Temple. (Bruce)

Acts 2:3

cloven, divided- from Greek diamerizo, to cut into pieces, to divide. The idea being that the flame appeared as a single mass at first, then split itself.

tongues- glossai, from glossa, Greek for the physical apparatus in the mouth, and also shorthand for “language”.

fire- puros. God is said to descend to Sinai in fire in Ex 19:18, and of course the burning bush involves an fire that doesn’t burn. Angels are said to be fire. Fire is a symbol of divinity. Tongues is appropriate considering the gift the Holy Spirit is about to bring.

John the Baptist had predicted Jesus would baptize with “Holy Spirit and fire”, and here we have fire, and wind, which is another meaning of pneuma, “spirit, wind, breath”.

 

Acts 2:4

all filled with Holy Spirit- Greek doesn’t use a definite article for Holy Spirit, no “the”. All means all 120 people present ( assuming the same crowd as in Acts 1:15), not merely the apostles. The earliest reference to filling of the Holy Spirit and inspired speech is Num. 11:25. Luke chapter one shows Elizabeth and Zechariah both being filled by the Spirit and speaking as well.

other languages- heterais glossais in Greek. Among commentators I surveyed, only William Barclay tried to insist this was “ecstatic speech”, “speaking in tongues”, as seen in Corinth and popular among charismatic groups today. Based on 2:6 and 2:11, where dialects and tongues are mentioned, as well as the list of nations in 2:9-11, most seen it as gift of speaking unknown languages, though some see it as a gift to listeners of hearing their own language from someone speaking presumably Aramaic.

 speech, utterance- Greek apotheggomai, for a loud noise, or for emphatic, elevated speech. Nyland says it is speech made by someone through an instrument, which is appropriate for Holy Spirit inspiring the assembled believers. (Nyland, Robertson)

Bruce notes another Sinai similarity here, when later rabbis claimed that God spoke at Sinai in all seventy languages of the world. (Bruce)

Acts 2:5

Jews, devout men from every nation- Greek andres eulabeis, “men holding fast”, observant Jews, in Jerusalem for Pentecost. “Every nation” is hyperbole for Jews from around known world. Thus one can make the case that this miracle is still directed at the “lost sheep of Israel” as Jesus put it, only now it is Jews around the world. Gentiles are yet to be included, though the multiple languages are a definite hint.

Acts 2:6

multitude came together- here is where the difficulty begins. The crowd Peter speaks to later in the chapter includes thousands, and yet what house could include space for that many people, even in the road outside of it? Ancient streets in the Middle East are notoriously narrow. About the only solution is to suggest

1) The house where the miracle occurred was near the Temple, so the crowd could overflow onto the vast Temple grounds, or

2) Luke has confused the narrative, and there is a break between the house part and Peter’s speech.

 One suspects 1) is the best solution because it is the simpler one.

his own language- were the speakers affected, or the hearing of the listeners? Chronologically, one would think the speakers, as the different languages are mentioned before the listeners from around the world.

Acts 2:22

Men of Israel- the honorable, sacred term for Jews.

Iesus Nazoraios- common name for Jesus in NT. Nazoraios most typically understood as “of Nazareth”. The Nazar portion causes confusion, as it may be derived from:

1. Hebrew neser- “branch”, one theory being Nazareth was a colony of Davidic descendants

2. Hebrew nazir- “separated”, as in Nazirites.

miracles- dunamis again, “powers”, here powerful deeds, mighty works

wonders and signs- terasi kai semeiois- these two words typically appear together in the NT. Interestingly, this verse and Acts 10:38 are the only place outside the Gospels that mention Jesus’ miracles. (Bruce)

These miracles, wonders and signs are God’s way of proving Jesus’ authority.

as you yourselves know- many witnesses of Jesus’ miracles in crowd, and many mor who had heard of them, surely.

Acts 2:23

delivered up- Greek ekdoton “handed over”. Can be seen to have double meaning, for Judas was the man who delivered Jesus up, but as verse makes clear, God also handed Jesus over, as part of His plan.

determined plan and foreknowledge of God- horismene boule kai prognosei tou theou. Classic paradox with God. He uses evil plans of men to work His own good purposes.

 through lawless hands- Greek dia cheiros anomon Anomoi is a- negative + nomos Law, without law, thus probably a reference to the Romans, though it might also be a reference to the illegality of arresting Jesus by the chief priests.

nailed, crucified- Greek prospezantes, “having fastened up”. No direct mention of cross, actually. Greek students will note the lack of a form of stauros, “cross”. That comes in verse 2:36 (Bruce)

kill, slain- Greek aneilate, from aneireo, “take up, take”, as in “take and kill”.

Acts 2:24

God raised him up- Here it is: the first public proclamation of the Resurrection

having freed the pains of death- Bruce suggests this is not so much a mixed metaphor as an ancient mistranslation. Apparently the Greek OT sometimes confuses the Hebrew hebel “cord, bond” with hebel, “pain”, and used the word hodis “pain”. Most people see it as Luke used a mixed metaphor full of meaning, freeing Jesus from death equaling the birth pains (hodinas) of Christianity. (Bruce, NET)

Acts 2:17- 35

Peter here invokes Davidic prophecy and the evidence of two tombs. Ps 16:10, Ps 132:11 and Ps 110 among others are included as evidence of an exalted Davidic messiah who must not die and rule at God’s right hand. Since David’s tomb is known to all (at the time it was thought to be near Pool of Siloam, and Herod the Great built a white marble monument for it. It is also thought to be on different hills in Jerusalem, near the room of the Last Supper and the Ascension, or even in Bethlehem), Peter reasons the prophecies must pertain to David’s descendant, the messiah. Jesus then must be the messiah, because the 120 believers are witnesses to his Resurrection. (Fitzmyer, Bruce)

The bible does not call David a prophet, but it was common opinion in Jesus’ day, as evidenced by Josephus and the Dead Sea Scrolls. (Fitzmyer)

Acts 2:32

we are witnesses- Jewish law required at least two male witnesses. Peter has the Twelve and the rest of the 120 120 who saw Jesus after the Resurrection.

Acts 2:34

Lord said to my lord- Jesus used this quotation to prove the Messiah was David’s lord in Mat 22:41-5. Once David is eliminated from consideration here, must be Messiah.

 Acts 2:36

again mixing Ps 110:1 and Ps 132:11. house of Israel- only NT occurrence of this phrase, though common in traditional Jewish prayers.(Bruce)

know for certainty- Greek asphalos, term for in ancient documents

Lord and Messiah- use of Lord ties Jesus to God in unique way, as this was Greek for title of God, mare in Aramaic, adon in Hebrew, kurios in Greek. Messiah “anointed one” is God’s expected agent who would deliver Israel into freedom and bring the Gentiles to a better knowledge of Israel’s God.(Fitzmyer)

whom you crucified- Here and in verse 2:23 Peter lays blame for Jesus’ death at the hands of the Jews, which leads to the reaction of 2:37

Acts 2:37

They were pierced to the heart: obviously, believing themselves held responsible for the death of the Messiah.

Acts 2:38

Repent- Greek metanoia, literally “change of mind”, but in NT it means change your life, reform your ways.

be baptized- John the Baptist had made this ceremony a demonstration of repentance, and Jesus and the apostles continued that, with a difference.

in the name of Jesus the Messiah- you cannot necessarily say the Trinitarian formula is being ignored here. The sense may be “because of” or ” as a devotee of”, “in the authority of”

for the forgiveness of sin- Not going to settle the controversy of this phrase’s meaning here. The little Greek word eis can mean “for the aim or purpose of” which is the sacramental view of baptism, that it actually washes away one’s sins, while eis can also be used in the sense of “on the basis of”, which is the symbolic view of baptism, that one is baptised to show one’s sins are forgiven. (Robertson)

Forgiveness is likely a misinterpretation of the Greek aphesis, which is used in ancient legal and financial documents for the cancellation or dismissal of a debt. (Fitzmyer, Nyland)

gift of the Holy Spirit- is this a referral to Ps 68:18? Commentators are divided.

Acts 2:39

promise- of the Holy Spirit, Joel 3:1-2, Is 32:15, 44:3; Ez 11:19, 36:26-7, 37:4.

for all who are far off- This is a double meaning. It refers both to Jews in other countries speaking the different languages, but also hints at the reception of Gentiles into the Christian community.

Acts 2:40

corrupt generation- Greek skolias, crooked, bent. A comparison to the Exodus generation, who saw all the miracles in Egypt yet constantly rebelled. Deu 32:5, Ps 78:8, Phillipians 2:15. Refers back to Joel 2:32, as does 2:21, a sense of a remnant that will be saved when God comes to judgement. (Bruce)

Acts 2:41

3000 souls added- a fourth miracle for Pentecost, an exponential growth in the Christian community, which started out as 120.