7. Peter's Leadership in the Early Church (Acts 1-4)


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Free E-mail Bible Study Bible study Apostle Peter: Disciple Lessons from the Rock

C. L. Woodward, 'Peter Preaching'
C. L. Woodward, 'Peter Preaching'

About 40 days after the crucifixion, Jesus ascends to heaven near Bethany outside Jerusalem (Luke 24:50-53). Now, with Jesus gone, the small Christian community gathers together in the Holy City in obedience to Jesus' command to them:

"I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high." (Luke 24:49)

From the very beginnings of this new movement, Peter begins to take charge.

7.1. Appointing a Twelfth Disciple (Acts 1:15-26)

"15 In those days Peter stood up among the believers (a group numbering about a hundred and twenty) 16 and said, 'Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke long ago through the mouth of David concerning Judas, who served as guide for those who arrested Jesus -- 17 he was one of our number and shared in this ministry... ." (Acts 1:15-17)

Peter seems troubled that Judas Iscariot's suicide has left a gap in the band of apostles.234 Peter says, "he was one of our number...." This band of precisely twelve apostles is unique in that Jesus chose exactly twelve individuals to have this special role, one for each of the twelve tribes of Israel. Jesus is consciously creating a New Israel to supersede the first. Jesus had said,

"I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel." (Matthew 19:28)

Peter continues.

"'For ... it is written in the book of Psalms, 'May his place be deserted; let there be no one to dwell in it,' and, 'May another take his place of leadership.'" (Acts 1:20)

In the Psalms, Peter sees a curse on God's enemies (Psalm 69:25) as well as a precedent for choosing a new apostle (Psalm 109:8)

Qualifications for a Replacement Apostle (Acts 1:20-22)

Peter Paul Reubens, 'Saint Matthias' (1611), oil on canvas, 42.2 x 32.4 in., Museo Nacional del Prado, Madrid, Spain.
Peter Paul Reubens, 'Saint Matthias' (1611), oil on canvas, 42.2 x 32.4 in., Museo Nacional del Prado, Madrid, Spain. He was reputedly martyred with an axe.

Now Peter suggests that they select a new apostle to take Judas's place.

"21 'Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, 22 beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.' 23 So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias." (Acts 1:21-24)

The Twelve Apostles are unique witnesses of Jesus' ministry, death, and resurrection. The replacement apostle needs to be a person who had travelled with Jesus' band from the beginning and who has witnessed Jesus' resurrection appearances with his own eyes. Paul and later apostles are true apostles selected by Christ without being one of the Twelve, but the role of the Twelve as witnesses is unique.235

Selection by Lot (Acts 1:23-26)

The believers ask God to decide by lot between the two they have selected, going back to a Jewish tradition to determine God's will.236.

"24 They prayed, 'Lord, you know everyone's heart. Show us which of these two you have chosen 25 to take over this apostolic ministry, which Judas left to go where he belongs.' 26 Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles." (Acts 1:23-26)

We don't know much about Matthias, except that he has been with Jesus from the beginning of his ministry and that he is highly respected by the other apostles. His name means "the gift of Yahweh." Eusebius says he was among the 70 sent out by Jesus on a mission (Luke 10:1),237which is quite likely. Greek tradition has him later preaching in Cappadocia and on the coasts of the Caspian Sea near Issus where he dies about 80 AD. Other traditions have him being stoned or beheaded elsewhere -- we don't know for sure.238We do know he is a faithful servant who acquits himself with honor.

Leadership Style

Peter has led the tiny flock in choosing a replacement apostle. He has framed the problem before the other apostles and believers by calling upon appropriate Scriptures that point to their unique situation. He outlines the necessary qualifications of this twelfth apostle. Then he is probably the one who leads them to pray for God's guidance. Notice Peter's leadership style -- framing the question for the group to solve together under God. He is not a dictator, but a leader of the people in seeking God together.

Q33. (Acts 1:15-26) What is Peter's leadership style in appointing Matthias? What is the difference between the way he leads and how a dictator might lead? (Extra credit) How is Peter's style similar to James' leadership at the Council of Jerusalem? (Acts 15:1-21).

Jesus has told them to wait in the city for the promise of the Spirit. They don't have to wait much longer.

7.2. Peter's Pentecost Sermon (Acts 2:14-37)

Evelyn Stuart Hardy (1865-1935), British illustrator, detail of 'Peter Preaching at Pentecost,' watercolor.
Evelyn Stuart Hardy (1865-1935), British illustrator, detail of 'Peter Preaching at Pentecost,' watercolor. Holy Bible, illustrated in color by E. S. Hardy.

The events of Pentecost in Jerusalem begin with a group of 120 men and women gathered in an upper room praying.

"When the day of Pentecost came, they were all together in one place. 2 Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. 3 They saw what seemed to be tongues of fire that separated and came to rest on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them." (Acts 2:1-4)239

The hearers are perplexed, with no adequate explanation of this phenomenon. Jesus' lead apostle Peter, filled with the Spirit, steps up to explain the significance of what the crowd is hearing and seeing. He begins to build Christ's church right here as Jesus knew he would.

"14 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: 'Fellow Jews ... 15 These men are not drunk, as you suppose. It's only nine in the morning!"240(Acts 2:14-15)

First, Peter dispenses with the flippant charge of drunkenness. No one is ever drunk this early in the morning, only hung over. Perhaps this brings some chuckles in the crowd as they quiet down to listen to Peter.

"16 No, this is what was spoken by the prophet Joel:
17 'In the last days, God says,
I will pour out my Spirit on all people... .'" (Acts 2:14-21, quoting Joel 2:28-32)

Joel has foretold that prophecies, visions, prophetic dreams will be experienced by all when the Spirit comes upon them.

Jesus the Crucified Messiah

Peter ties the coming of the Holy Spirit to Jesus' powerful ministry among them.

"Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know." (Acts 2:22)

The biggest obstacle to people accepting that Jesus is the Messiah is the fact that he has been crucified, shamed, killed. Any crucified person is seen as a "loser." Peter must deal with that.

"This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross." (Acts 2:23)

Jesus' crucifixion is not a fluke or a surprise to God, says Peter, but is part of God's plan from the ages, "God's set purpose and foreknowledge." Peter doesn't talk about atonement for sins here.241 Rather he places the blame directly on his hearers and the Romans -- "You, with the help of wicked men, put him to death." By extension, Israel as a whole is guilty. You are guilty of unrighteousness, Peter tells them, not Jesus.

Jesus' Resurrection (Acts 2:24-31-35)

Now he turns to his strongest argument: Jesus' resurrection.

"God raised him [from the dead], freeing him from the agony of death, because it was impossible for death to keep its hold on him." (Acts 2:24)

He quotes from a well-known Davidic psalm:

"... My body also will live in hope,
because you will not abandon me to the grave,
nor will you let your Holy One see decay."
(Acts 2:26b-27, quoting from Psalm 16:8-11)

David isn't talking about himself, Peter asserts. David's decayed body is still in a tomb here at Jerusalem. Rather, David is speaking prophetically of his descendant the Messiah, the Christ.

Jesus' resurrection is the cause of the outpouring of the Holy Spirit you see today!

"32 God has raised this Jesus to life, and we are all witnesses of the fact. 33 Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear." (Acts 2:32-33)

Deep Conviction (Acts 2:36-37)

Peter has laid the groundwork. Now he drives it home.

"Therefore let all Israel be assured242of this: God has made243this Jesus,
whom you crucified, both Lord and Christ.244When the people heard this, they were cut to the heart245and said to Peter and the other apostles, 'Brothers, what shall we do?'" (Acts 2:36-37)

Peter's message is good, his logic clear. But the Holy Spirit who empowers him has brought his devout hearers under deep conviction for their complicity in Jesus' death. There is no other way to explain the sudden conversion of 3,000 Jews that day!

Repent, Be Baptized, and Receive the Spirit (Acts 2:38-39)

Peter's response to their conviction is bold and rather amazing!

"38 Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off -- for all whom the Lord our God will call.'" (Acts 2:38-39)

This is one of the most important verses in the Book of Acts, so let's look at it point by point.

1. Repent. His hearers are guilty of active or passive complicity in the death of this Messiah -- "whom you crucified." They must repent. "Repent" is metanoeō, literally, "change one's mind." Here it has the sense, "feel remorse, repent, be converted."246Repentance is more than feeling sorry for some past action -- or for getting caught. It is sorrow combined with faith and a willingness to go a new direction. Our word "convert" carries a similar idea, from the Latin convertere, "to turn around, transform."247

Repentance is a decision. Often it has emotional overtones, since it touches us deeply, but at its root is not an emotional experience, but a deep decision to go a new direction. It is based on a conviction that our previous direction was wrong and that our new direction, following Jesus as Lord, is right.

Another word for that conviction is faith, belief. Faith and repentance are interlinked; you can't have true repentance without faith. One who truly believes will turn from his or her sin!

In the New Testament the words "faith," "believe," and "repent" are used interchangeably, since they are so closely related.

2. Be baptized for the forgiveness of sins. Peter links baptism with "the forgiveness248of sins," as did John the Baptist249and the Apostle Paul.250Baptism is part of an act of repentance that acknowledges the need for cleansing from sins.

Does the act of baptism bring about forgiveness? Can you be saved if you haven't been baptized? While some may disagree, I believe that, technically, baptism itself doesn't save -- God's grace given in response to faith in our Savior is what saves us (Ephesians 2:8-9).251But in the Bible, conversion and baptism go together. Typically, the early Christians baptized believers immediately after their conversion.252

Baptism or ritual immersion had been practiced by the Jews for centuries as a ceremonial cleansing from sin or uncleanness in a bath called a mikveh. The mode of baptism used by the early church was immersion,253following the Jewish custom.254

3. You will receive the gift of the Holy Spirit. One of the key concepts here is to see the Holy Spirit as a gift, not something we earn by righteous deeds. The Greek noun is dōrea, "that which is given or transferred freely by one person to another, gift, bounty."255

Again, the decision to repent and give one's life to Christ is vital. We can't be saved without it! Yet even our decision doesn't have the power to save us or forgive our sins. We are saved by God's grace, by God's Son who bore the penalty of our sins on the cross. Repentance and faith are our part; new birth by the Holy Spirit is God's part. We open ourselves to the gift by faith, but he bestows that gift and we receive it solely because of his unilateral favor to us.

Some separate the gift of salvation and new birth from the baptism of the Holy Spirit because that is the way they experienced it. They say that Holy Spirit baptism is an event subsequent to salvation to empower us, accompanied by speaking in tongues. I believe separating the new birth from Spirit baptism is a false distinction that happens when you divorce certain events in the book of Acts from the whole of New Testament teaching on the Holy Spirit.256

4. The gift of the Holy Spirit will be given to both Jews and Gentiles.

"The promise is for you and your children and for all who are far off -- for all whom the Lord our God will call." (Acts 2:39)

The fourth truth we see in these remarkable verses is that the promise of the Holy Spirit is not just for Jews and for their descendants. The promise is also to those who are "far off."257The Holy Spirit falls on believing Gentiles in Caesarea (Acts 10:44), in Antioch of Syria (Acts 11:21), in Ephesus (Acts 19:6); and Rome, and beyond. God's promise is bound by neither time nor culture. Today, around the world, the Holy Spirit brings spiritual birth and empowerment to people of every race and culture. Hallelujah.

Note, however, that the promise of the Spirit is controlled by God's calling, "for all whom the Lord our God will call.258I know this can get us "deep in the weeds" of predestination, which is a great mystery to us humans this side of eternity. But we recognize that, just as "the Lord opened [Lydia's] heart to respond to Paul's message" in Philippi (Acts 16:14), it is God's drawing that enables people to come to Him at all (John 6:44).

Q34. (Acts 2:38-39) In the case of a new believer (excluding here the children of believers), what is the relationship between faith and repentance? Between faith and baptism? According to the promise of Acts 2:39, when does the Holy Spirit come to a new believer?

Salvation from a Corrupt Generation (Acts 2:40)

Luke explains that the Book of Acts doesn't reproduce the entirety of Peter's message.

"With many other words he warned259them; and he pleaded with them, 'Save yourselves from this corrupt generation.'" (Acts 2:40).

I can see Peter pleading with and exhorting260the crowd to turn to Christ and save themselves before it is too late. He asks them to look with God's eyes at their corrupt generation and save themselves from it by repenting of its sins.

In the New Testament we see their generation described in stark terms.

  • "Corrupt, crooked, untoward.261
  • Perverse, twisted, depraved.262
  • Wicked, evil.263
  • Unbelieving, faithless.264
  • Adulterous, unfaithful.265
  • Sinful.266

If you examine the culture in your village, your neighborhood, your town, your city, you will also see corruption and rebellion against Christ's message. We must not conform ourselves to a corrupt culture! Rather, we must create a new culture, the holy Church, in which we can be healed!

Q35. (Acts 2:38-40) In what sense do the values our culture promotes damn us to hell if we follow them? What will save us from our corrupt cultures today?

7.3 Ministry Preparation of Peter and the Apostles (Acts 2:41-47)

"Those who accepted his message were baptized, and about three thousand were added to their number that day." (Acts 2:41)

As Peter preaches that day for people to turn to Christ and save themselves from a twisted, deformed generation, the Holy Spirit convicts them of the truth and causes them to turn en masse to Jesus for mercy -- three thousand of them on this one day!

In the map of Jerusalem, you can see the Pool of Bethesda in the northeast corner of Jerusalem, and the pool of Siloam at the southeast corner. Both of these public pools were built as a mikveh, for the purpose of ritual purification.
In the map of Jerusalem, you can see the Pool of Bethesda in the northeast corner of Jerusalem, and the pool of Siloam at the southeast corner. Both of these public pools were built as a mikveh, for the purpose of ritual purification. Larger map.

I expect they all head down to the Pool of Bethesda or the Pool of Siloam for a mass baptism of repentance for the forgiveness of sins, whereupon thousands are filled with the Holy Spirit and joy and wholeness for the first time in their lives.

Over the next weeks and months, these new believers are taught and cared for by all the apostles.

"42 They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles." (Acts 2:42--43)

What preparation did Peter and the other apostles have?

1. Preparation from absorbing Jesus' teachings for an extended time. A crash course is good, but teaching takes time to percolate down into our souls and lifestyles. They had sat for three years at the feet of the Rabbi God had sent.

"When [the Sanhedrin] saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus" (Acts 4:13).

2. Personal experience on two-by-two training trips, plus the debriefings (Luke 10:1-20; Matthew 10:1-16).

3. Experience working with large crowds. From 120 to 3,000 in a single day seems like a huge leap -- and it is. But Peter and the apostles become used to working with the large crowds that Jesus attracted. They are prepared.

4. Preparation from the post-resurrection teaching of Jesus. Jesus' crucifixion and resurrection are a tremendous shock to Peter and the apostles. Now they need to integrate what they had learned previously into their new understanding. After the resurrection....

"45 He opened their minds so they could understand the Scriptures. 46 He told them, 'This is what is written: The Christ will suffer and rise from the dead on the third day, 47 and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. 48 You are witnesses of these things.'" (Luke 24:45--48)

"He appeared to them over a period of forty days and spoke about the kingdom of God." (Acts 1:3)

5. Preparation from talking over what Jesus had done. After Jesus' ascension, for the next 10 days prior to Pentecost, the disciples, now a group of about 120, spend a lot of time together -- praying and trying to make sense of what they have witnessed (Acts 1:12b--14; 2:1).

Peter's understanding comes from these times with Jesus, as well with the community. However, the inspiration for Peter's preaching comes from the anointing of the Holy Spirit upon him. Together, the Word comes with power and conviction on the Day of Pentecost and touches thousands of hearts.

Following Pentecost, the rhythm of the early church was to come to the temple for teaching and to individual homes for fellowship and ministry (Acts 2:42, 46). Peter is the leading voice, but all the apostles are involved according to their gifts in order to instruct, train, and develop these thousands of new disciples.

7.4. Peter and John Heal the Lame Beggar (Acts 3:1-10)

'St Peter Healing the Beggar' (1869), restored mural, St. Peter's Catholic Church, Bloxwich, England.
'St Peter Healing the Beggar' (1869), restored mural, St. Peter's Catholic Church, Bloxwich, England.

The next time we see Peter, he and John are entering the Temple for the daily time of prayer following the evening sacrifice.

"2 Now a man crippled from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts. 3 When he saw Peter and John about to enter, he asked them for money." (Acts 3:2-3)

Imagine being crippled267all your life, even as a child -- never able to walk. You are ever-dependent upon others, usually family members, to carry you on a stretcher. But even as a person with disabilities, you are expected to pay your fair share in a household. Your family carries you to the gate of the temple each morning to beg alms and brings you home each night. To those who attend the temple, you become a regular fixture at the gate. And you hope that the worshippers will take pity on you as you call out for alms.

Indeed, giving alms to the poor and less fortunate is an expected "good deed" of all devout Jews. Jesus comments on the spirit that should accompany almsgiving.

"When you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you." (Matthew 6:3-4)

As Peter and John approach, the lame man calls out to them, "Alms, alms."268The lame man receives a response, but not the one he expects.

"4 Peter looked straight at him,269as did John. Then Peter said, 'Look at us!'
5 So the man gave them his attention,270expecting271to get something from them." (Acts 3:4-5)

Some kind of spiritual discernment is going on here that reminds me of when Paul is speaking in Lystra and his eyes fasten on a man who also had been crippled from birth and "saw that he had faith to be healed" (Acts 14:9).

Peter and John make sure that they have the lame man's full attention amidst the hubbub of hundreds of people entering the gate to attend evening prayers.

"Peter said, 'I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!" (Acts 3:6, ESV)

Peter and John know that they possess the power to heal, the gift of healing, granted to the apostles by Jesus himself (Matthew 10:1; Luke 9:1). This doesn't mean that they heal all the sick they see, but those whom God leads them to heal.

Walking, Leaping, and Praising God (Acts 3:7-10)

Peter reaches out, takes the lame man's hand, and helps him to his feet. As this is happening, a miracle occurs.

"7 Taking him by the right hand, [Peter] helped him up, and instantly the man's feet and ankles became strong. 8 He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God. 9 When all the people saw him walking and praising God, 10 they recognized him as the same man who used to sit begging at the temple gate called Beautiful, and they were filled with wonder and amazement at what had happened to him." (Acts 3:7-10)

I can imagine this man leaping, jumping and down, kind of like a rabbit or kangaroo, bobbing up and hopping as he bounds. It makes me chuckle. The man -- lame from birth -- can't seem to get over what has happened and keeps leaping to try out his new ability.

While Peter and the other apostles had experienced healings on their two-by-two missions (Luke 9:1-2; 10:9, 17), this is the first healing Scripture shows us that takes place under Peter's ministry. However, it will not be the last. As we'll see, Peter becomes revered in Jerusalem and Judea as a miracle-worker (Acts 5:15, Lesson 8.2).

Decreeing Miracles

"In the name of Jesus Christ of Nazareth, rise up and walk!" (Acts 3:6b, ESV)

How do we understand the healing of the lame man for our own lives? I have no doubt that the gift of healing is alive and well in Christian communities around the world today. Gifted individuals see many healings. While we all have the Holy Spirit, we do not all have the gift of healing (1 Corinthians 12:9, 28-30). That doesn't mean that God can't heal through us; he can and does, sometimes in amazing ways, even though healing may not be one of our core ministries.

You sometimes hear believers declaring and decreeing.272 Others copy Peter and John and command things to happen in Jesus' name. Pentecostal healing evangelist A. A. Allen (1911-1970) used to teach that we could command God! Foolishness!273 While believers have been given authority over all the power of the enemy (Luke 10:19), we have no business commanding God to do anything!

This is my counsel. If the Holy Spirit tells you to command or decree a miracle, by all means do so! Jesus is able to heal anyone at any time through anyone because of the presence and power of his Holy Spirit. But if a miracle doesn't result when you command a miracle, it probably wasn't the Holy Spirit's voice telling you to do so. Rethink your approach. Not all of us are gifted in the same way as Peter and John.

7.5. Peter's Sermon in Solomon's Porch (Acts 3:11-26)

Tommaso Masolino da Panicale, detail of 'St. Peter Preaching in Jerusalem' (1427), fresco, Capella Brancacci, Santa Maria del Carmine, Florence, Italy.
Tommaso Masolino da Panicale, detail of 'St. Peter Preaching in Jerusalem' (1427), fresco, Capella Brancacci, Santa Maria del Carmine, Florence, Italy.

The jumping beggar shocks the crowds and causes a mass rush inside the temple grounds to Peter and John, with the formerly-lame man steadfastly clinging to them.

"While the beggar held on to Peter and John, all the people were astonished and came running to them in the place called Solomon's Colonnade." (Acts 3:11)

Solomon's Colonnade is the covered porch area where Jesus taught (John 10:23), and becomes the place where the Jerusalem church meets regularly for public teaching in these early days (Acts 4:26; 5:12, 42).

As people rush to see what is happening, Peter begins to speak. I've briefly outlined the structure of his sermon below. This and Peter's message on Pentecost probably reflect the Scriptures concerning Jesus that the Master himself had explained to his disciples after his resurrection (Luke 24:27, 44-45, Acts 1:3).

  1. We didn't heal this man by our own power, rather in this healing God glorified his servant Jesus (verses 12-13a).
  2. You are responsible for killing God's Holy and Righteous one, the Author of Life, but God raised him from the dead (verses 13b-15).
  3. Faith in Jesus' name and power healed this man completely (verse 16).
  4. You acted in ignorance; however, Christ's sufferings were part of God's plan (verses 17-18).
  5. Now you must repent of your sins and be forgiven (verse 19a).
  6. Until the right time, the Messiah will be in heaven; at that time God will send the Messiah to restore everything (verses 19b-21). (This is what present-day Christians refer to as the "the Second Coming.")
  7. Jesus is the prophet whom Moses prophesied would come (verses 22-23).
  8. All the prophets have foretold Messiah's coming and you are heirs of this promise. In Jesus the Messiah, God fulfills his promise to Abraham to bless all peoples through his offspring (verses 24-25).
  9. Thus, the Messiah is sent first to you Jews to bless you by turning you from your wicked ways (verse 26).274

Peter's role in the early church includes being a powerful preacher, well-versed in the Scriptures, who is able to yield to the Holy Spirit and be used by God. Peter calls his hearers to repentance.

"Repent, then, and turn to God, so that your sins may be wiped out that times of refreshing may come from the Lord." (Acts 3:19a)

The result of Peter's sermon is two-fold: (1) thousands of people believe and join the new group of Jesus followers and (2) Peter and John are thrown into jail.

"3 They seized Peter and John, and because it was evening, they put them in jail until the next day. 4 But many who heard the message believed, and the number of men grew to about five thousand." (Acts 4:3-4)

Notice the rapid progression of the growth of Christian believers in Jerusalem:

  • 120 (Acts 1:15),
  • 3,000 (Acts 2:41),
  • Daily additions (Acts 2:47),
  • 5,000 males275(Acts 4:4), as here,
  • "Increasing in number" (Acts 6:1), and
  • "A great many of the priests" (Acts 6:7).

The Jesus Movement begins as a small sect, but now it is mushrooming

7.6. Peter and John before the Sanhedrin (Acts 4:1-22)

James J. Tissot, 'Conspiracy of the Jews' (1886-1894), gouache on gray wove paper, Brooklyn Museum, New York.
James J. Tissot, 'Conspiracy of the Jews' (1886-1894), gouache on gray wove paper, Brooklyn Museum, New York.

This miracle and Peter's message cause quite a stir, especially among the authorities who view this as a direct threat to their authority.

Interrogation before the Sanhedrin (Acts 4:5-7)

"5 The next day the rulers, elders and teachers of the law met in Jerusalem.
6 Annas the high priest was there, and so were Caiaphas, John, Alexander and the other men of the high priest's family. 7 They had Peter and John brought before them and began to question them: 'By what power or what name did you do this?'" (Acts 4:5-7)

At this point it isn't just the strict Pharisees who are against Jesus. Rather the full power of the Jewish government of Jerusalem and Judea is arrayed against the new church. They imagined they had killed the movement when they had Jesus crucified, but now it is breaking out all over and rapidly increasing in size.

Peter's Declaration before the Sanhedrin (Acts 4:8-12)

The question for Peter and John is: "By what power or what name did you do this?" (Acts 4:7). Though both Peter and John are being examined, Peter replies for both of them.

"8 Then Peter, filled with the Holy Spirit, said to them: 'Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth....'" (Acts 4:8-10)

Peter's answer is clear and unequivocal! This instant healing took place "by the name of Jesus Christ of Nazareth."

But Peter doesn't stop here. Though he is technically supposed to defend himself before the Sanhedrin, he goes on the offensive. He indicts the very leaders and Sanhedrin in front of him:

"... Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is
  'the stone you builders rejected,
  which has become the capstone.'" (Acts 4:10b-11)

Peter declares their wicked action and then God's response.

You crucified -- God raised from the dead.
You rejected -- He has become the capstone/cornerstone.

Christ the Cornerstone (Acts 4:11; Psalm 118:21-22; Isaiah 28:16)

Peter is quoting Psalm 118:21-22.

"The stone that the builders rejected
has become the cornerstone." (Psalm 118:22)

The builders, the Jewish leaders, have rejected this stone as being unworthy to be placed in the building, but God sees just the opposite. He places this Stone as the most important stone in the entire building.276 There is some confusion about whether this should be translated "cornerstone" or "capstone." In Hebrew it is two words: rōʾsh, "head" and pinna, "corner." I would guess that "cornerstone" is probably meant here.277

Salvation in No Other Name (Acts 4:12)

Peter picks up on the word "salvation" found in verse 21 of the passage he has just quoted from Psalm 118.

"Salvation is found in no one else,
for there is no other name under heaven
given to men278 by which we must be saved." (Acts 4:12, NIV)

This is a very bold statement spoken anywhere! But here in the very heart of Judaism, Peter declares that Messianic Salvation, that is, the salvation that Messiah brings, will be found nowhere else. If you reject the Messiah, Jesus of Nazareth, you refuse God's salvation.

Jesus said something similar.

"I am the way and the truth and the life.
No one comes to the Father except through me." (John 14:6)

Jesus is the only way to God.279

The Sanhedrin's Response (Acts 4:13-22)

"When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus." (Acts 4:13)

By "unschooled"280 they don't mean that Peter and John are illiterate and failed to go to the local synagogue school as boys. They mean that neither has been trained as a disciple of one of the Jerusalem Bible scholars.281

The Sanhedrin doesn't know how to respond. They send out Peter and John and consult with each other, then call them in again and command them not to speak in Jesus' name any longer.

Obeying God Rather than Man (Acts 4:19-20)

Peter and John respond:

"Judge for yourselves whether it is right in God's sight to obey you rather than God. For we cannot help speaking about what we have seen and heard." (Acts 4:19-20)

The issue for disciples today is how to respond to a culture that wants to silence Christian witness and preaching. Peter's response to the Sanhedrin needs to echo loudly in our hearts as we face cultural opposition and perhaps persecution for witnessing to the message of Christ.

"Judge for yourselves whether it is right in God's sight to obey you rather than God. For we cannot help speaking about what we have seen and heard." (Acts 4:19-20)

We see a similar declaration of the apostles before the Sanhedrin a bit later.

"Peter and the other apostles replied: 'We must obey God rather than men!'" (Acts 5:29)

Q36. (Acts 4:19-20) We are told to submit to the civil authorities God has placed over us (Romans 13:1). How are we to balance submission to God with submission to government? How can we be faithful to God and still be humble? How can we best declare the gospel to the particular culture in which God has planted us?

7.7. On Giving Testimony (1 Peter 3:15-18)

Peter and John have given a clear, courageous testimony concerning Jesus before the Sanhedrin that has the power to execute them. As Peter writes from Rome near the end of his life, he gives us counsel on sharing the Gospel.

"In your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. It is better, if it is God's will, to suffer for doing good than for doing evil." (1 Peter 3:15-17)

I see four distinct parts to this instruction.

1. Focus on Christ rather than your fears. Get your priorities straight. In verse 15, Peter echoes Isaiah 8:15. "But in your hearts set apart (Greek hagiazō) Christ as Lord." The Greek verb hagiazō here means, "to treat as holy, reverence, regard reverently,"282 Make very sure that it is God whom you fear, not people. Jesus had told his disciples:

"Do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell." (Luke 12:4-5)

Jesus isn't referring to Satan but God. Fear God! Focus on Christ rather than your fears of men.

2. Be ready to give an answer regarding your faith. Sometimes we find ourselves terrified to witness to our friends, much less our enemies who are actively persecuting us. But we are to "be prepared" (NIV, ESV) or "be ready" (KJV, NRSV).283 "Answer" (NIV, KJV), "defense" (NRSV) is the Greek noun apologia, "a speech of defense, defense, reply,"284 In times of persecution, the Holy Spirit will help us know what to say (Luke 12:11-12), but we must overcome our fears so we are willing to say what God gives us.

We are told to "be prepared" or "be ready." Think ahead of how you might respond to questions. Your pastor and others at your church can assist you. In the early days of my ministry, I worked diligently to learn to use a simple four-step way to present the Gospel and lead people to Christ. Since then, our culture has changed; and my approach needs to adapt accordingly. But thinking through ahead of time and memorizing the structure of a reply to common questions can help calm our fears.

3. Reply with gentleness. "Do this with gentleness and respect." We don't antagonize or insult. Rather, we answer as did Jesus -- with gentleness, humility,285 and respect286 for our opponents as persons. We are not to lose our temper. Rather we are to speak about our Lord with joy and gentleness, respecting our tormenters as people for whom Christ died.

4. Keep a clear conscience. We are tempted to say that the ends justify the means. As followers of the sinless Son of God, we don't have that option. We have a conscience287 telling us what is right and wrong. We must act righteously and speak with gentleness, even in the face of evil. Otherwise, we become evil ourselves.

Q37. (1 Peter 3:15-16) Why is it so hard for us to be a witness when we are being persecuted? Why is it easy in tough places to be the wrong kind of witness?  Which one of Peter's four instructions do you find most needed in your particular situation?

7.8. A Prayer for Boldness (Acts 4:23-31)

Detail from 'Descent of the Holy Spirit' (1497), Russian icon, Kirillo-Belozersky Museum of History, Art, and Architecture, White Lake St. Cyril's Monastery, Kirillov, Russia.
Detail from 'Descent of the Holy Spirit' (1497), Russian icon, Kirillo-Belozersky Museum of History, Art, and Architecture, White Lake St. Cyril's Monastery, Kirillov, Russia.

Peter is the bold leader of the early church. He has testified before the Jewish nation's highest court and legislature, the Great Sanhedrin. He is just now hitting his stride, no matter the persecution he receives.

"On their release, Peter and John went back to their own people and reported all that the chief priests and elders had said to them." (Acts 4:23)

They give a full account of their adventure to the assembled church and encourage boldness in God's persecuted people. The group responds to the report in united praise.

The nations and rulers can rage and threaten, but they can't subvert the will of God. He has the victory. The believers continue their prayer in earnest.

"Now, Lord, consider their threats and enable your servants to speak your word with great boldness." (Acts 4:29)

Their boldness has gotten them in trouble, yet they pray for continued boldness! Miracles have gotten them in trouble, yet they pray for more miracles.

"Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus." (Acts 4:30)

I love the immediacy with which they see God working. They are laying hands on the sick for healing, but God is the One they ask to "stretch out your hand." He is doing the work!

"After they prayed, the place where they were meeting was shaken." (Acts 4:31a)

I would have liked to have been there! Perhaps the church has gathered in Solomon's Colonnade, a place big enough for all of them. The place begins to shake! As a Californian, I have experienced a number of earthquakes -- some severe. Earthquakes have a way of getting your attention. In the seismically active mountains of Israel, the shaking may well have been a God-given, region-wide exclamation point to their collective Amen!

St. Peter: Disciple Lessons from the Rock, by Ralph F. Wilson
Available in book versions: paperback, PDF, and Kindle

More exciting than all that shaking going on, however, is the next sentence.

"And they were all filled with the Holy Spirit and spoke the word of God boldly." (Acts 4:31b)

Rather than the initial baptism of the Spirit, this is a kind of manifestation of the Spirit in the body of believers. Think of it as a refill or top-off of the Spirit.288 Whenever we minister in the name of Jesus, we ought to murmur a prayer: "Lord, fill me afresh with your Spirit so that I can minister in your power."

Q38. (Acts 4:23-31) What does Peter's and John's report inspire in the hearers? What does this say about Peter's faith and attitude toward persecution?

Our lesson today has been somewhat theological, as we've sought to understand the content of some of Peter's sermons. In the next lesson, we'll see Peter exercise Christ's power in new situations.

Prayer

Father, it is exciting to read how your servant Peter and your Holy Spirit worked so powerfully expanded your Church, even in the midst of persecution. We ask you to raise up leaders in our midst who are full of faith and bring revival to our corrupt world. In Jesus' name, we pray. Amen.

Lessons for Disciples

There are many lessons to learn from these early days of the Church. Below I have given some of the events we can learn from.

  1. Peter is not dictatorial. Rather, he leads by framing an issue and bringing it before the church leaders to resolve (Acts 1:15-26; §7.1).
  2. Peter preaches under the power of the Holy Spirit, backing each point by Scripture (Acts 2:14-37; §7.2).
  3. Peter overcomes the tarnish of crucifixion by pointing to Jesus' miracles and his resurrection from the dead. He places the blame on the Jewish people for the terrible injustice their rulers have committed (Acts 2:14-37; §7.2).
  4. Peter calls his hearers to repentance and baptism, which will result in the forgiveness of sin and the gift of the Holy Spirit (Acts 2:38-39; §7.2).
  5. Peter calls his hearers to be saved from what he calls a "corrupt" generation that is headed for destruction (Acts 2:40; §7.2).
  6. The apostles' ministry preparation included (a) hearing Jesus' teachings over three years, (b) experience working with large crowds, (c) hearing Jesus' post resurrection teachings, and (d) talking over and making sense of what Jesus had done with the Christian community (§7.3; Acts 2:42-43).
  7. When Peter and John instantly heal a lame man at the temple, a crowd forms and Peter preaches powerfully, pointing to healing in Jesus' name, Christ's resurrection, prophetic promises, and the need for repentance (Acts 3:1-26; §7.4-7.5).
  8. Peter speaks before the Sanhedrin "filled with the Holy Spirit," declaring boldly that the healing was in the name of Jesus, whom they crucified and rejected. But there is salvation in no other name. They are told not to preach this way any longer, but they say, "We must obey God rather than men" (Acts 4:1-22; §7.6).
  9. Regarding witnessing, Peter teaches us to: (a) focus on Christ rather than your fears, (b) be ready to give an answer regarding your faith, (c) reply with gentleness, and (d) keep a clear conscience (1 Peter 3:15-16; §7.7).
  10. Peter reports with enthusiasm to the church about the Sanhedrin episode and leads them in prayer for greater boldness to speak the word, resulting in the place being shaken (Acts 4;23-31; §7.8).

Key Verses

"Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off -- for all whom the Lord our God will call." (Acts 2:38-39, NIV)

"With many other words he warned them; and he pleaded with them, 'Save yourselves from this corrupt generation.'" (Acts 2:40, NIV)

"Peter said, 'I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!" (Acts 3:6, ESV)

"Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." (Acts 4:12, NIV)

"Judge for yourselves whether it is right in God's sight to obey you rather than God. For we cannot help speaking about what we have seen and heard." (Acts 4:19-20, NIV)

"In your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. It is better, if it is God's will, to suffer for doing good than for doing evil." (1 Peter 3:15-17)

"Now, Lord, consider their threats and enable your servants to speak your word with great boldness. Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus." (Acts 4:29-30, NIV)

 

End Notes

References and Abbreviations

[234] Matthew tells us that Judas felt terrible for what he had done and returned the 30 pieces of silver, which the chief priests used to purchase a potter's field as a burial place for the poor (Matthew 27:3-10). In Acts we read a few gruesome details of Judas's suicide by hanging (Acts 1:18-19). Bruce (Acts, p. 49) notes, "The common harmonization of the two accounts at this point is that the chief priests, considering the 30 shekels to be legally Judas's property, bought the field with them in his name."

[235] 1 Corinthians 9:1-2; 15:8-9; 2 Corinthians 12:12; Galatians 1:1; 2:8.

[236] Proverbs 16:33. The Urim and Thummim in the high priest's breastplate also functioned as lots to determine God's will. For more on this, see my article, "Inquiring of the Lord," Paraclete, Fall 1986, pp. 23-26 (www.joyfulheart.com/scholar/inquire.htm).

[237] Eusebius, Church History 1.12.3.

[238] D. W. Wead, "Matthias," ISBE 3:288; Wikipedia, "Saint Matthias"

[239] For a full exposition of these events and their aftermath, see my Early Church: Acts 1-11 (JesusWalk, 2021), Lesson 2 (https://www.jesuswalk.com/early-church/2_spirit.htm).

[240] "The third hour of the day" (ESV, KJV), corresponds to "nine o'clock in the morning" (NRSV, cf. NIV).

[241] Peter discusses atonement for sins in 1 Peter 1:18-21; 2:24-25; 3:18, Lesson 11.7.1-3.

[242] "Assured" (NIV), "for certain/with certainty" (ESV, NASB, NRSV), "assuredly" (KJV) is asphalōs, "pertaining to being certain, assuredly, certainly, of intellectual and emotive aspects," here, "know without a doubt" (BDAG 147, 2).

[243] "Made" is poieō, "to undertake or do something that brings about an event, state, or condition, do, cause, bring about, accomplish, prepare," here with a focus on causality (BDAG 840, 2hβ).

[244] "Lord" is kyrios, "one who is in a position of authority, lord, master." (BDAG 577, 2bβℵ). "Christ" is christos, "fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ" (BDAG 1091, 1).

[245] "Cut" (NIV, ESV, NRSV), "pricked" (KJV), "pierced" (NASB) is katanussomai, "be pierced, stabbed," figurative of the feeling of sharp pain connected with anxiety, remorse, etc. (BDAG 523).

[246] Metanoeō, (BDAG 640, 2), from meta-, "exchange, transfer" + noeō, "to understand."

[247] From Latin com-, "with, together" + vertere, "to turn."

[248] "Forgiveness (NIV, ESV), "forgiven" (NRSV), "remission" (KJV) is aphesis, "the act of freeing, release," here, "the act of freeing from an obligation, guilt, or punishment, pardon, cancellation ... forgiveness of sins," that is, cancellation of the guilt of sin" (BDAG 155, 2). "For" (NIV, ESV, KJV, NASB), "so that" (NRSV) translate the very common and often nuanced preposition eis, "into, unto," here, as a marker of goals, to denote purpose, "in order to, to," here "for forgiveness of sins, so that sins might be forgiven" (see also Matthew 26:28; cf. Mark 1:4; Luke 3:3; BDAG 290, 4f).

[249] Matthew 3:6; Mark 1:4; Luke 3:3.

[250] Acts 22:16; 1 Corinthians 6:11; perhaps Titus 3:5; cf. Hebrews 10:22.

[251] Consider the salvation of the thief on the cross by faith, but without baptism (Luke 22:42-43). Notice that in Caesarea, the believers were saved -- evidenced by the Holy Spirit upon them -- and then baptized (Acts 10:44-48; 11:17; see Lesson 9.5).

[252] Acts 2:41; 8:12, 36-38; 9:18; 10:47-48; 16:15, 33; 18:8; 19:5; 22:16. In Acts 1:5, Jesus refers to John baptizing with water for the forgiveness of sins. (Luke 3:3; Mark 1:4-5; cf. Matthew 3:6).

[253] "Be baptized" is the imperative of the verb baptizō, generally, "to put or go under water," here, "to use water in a rite for the purpose of renewing or establishing a relationship with God, plunge, dip, wash, baptize."

[254] We're not told in Scripture whether children were baptized or participated in the Jewish mikveh that Christian baptism is patterned after, though we know that whole households were sometimes baptized (Acts 16:32). The first hint we have of infant baptism is by Irenaeus in about 180 AD (Against Heresies, 2.22.4). Then more clearly, Hippolytus (about 215 AD, The Apostolic Tradition 21:4), Origin (about 248 AD; Homilies on Leviticus 8:3; Commentaries on Romans 5:9; Cyprian of Carthage (about 253 AD; Letters 64:2; 64:5); etc.

[255] Dōrea, BDAG 26. It is used of the Holy Spirit in Acts 2:38; 8:20; 10:45; John 4:10; and Hebrews 6:4. A related word dōron, "gift, present" (BDAG 26) is used of the gift of salvation in the famous passage on salvation by grace in Ephesians 2:8-9. Charis, "grace, favor, goodwill," can be used in the sense of "practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction" (BDAG, 1079, 3). Dōrea and dōron tend to emphasize the idea "to present, bestow" (dōreō), that which is transferred, while charis emphasizes the favor that motivates the giving. Charis is not used explicitly of the gift of the Spirit in the New Testament.

[256] For more on this see my Disciple's Guide to the Holy Spirit (JesusWalk, 2018), Lesson 6 (https://www.jesuswalk.com/spirit/06_spirit_baptized.htm).

[257] "Far off," is literally, "at a distance," with the preposition eis and the noun makros, "long," here, "pertaining to being relatively distant, far away, distant" (BDAG 613, 2). Macros can also pertain to "taking a relatively long time, long" (meaning 1), but here it probably refers to distance as does Acts 1:8.

[258] "Call" is proskaleō, of a call issued for presence with the speaker, "summon, call on, call to oneself, invite" then, in a transferred sense of God's invitation to share in the benefits of salvation "call (to)" God or Christ, to faith, etc. (BDAG 881, 1b). It is a compound verb, from pros, "direction or motion to a goal" + kaleō, "call, invite." A definition of "effective call" by Wayne Grudem, Systematic Theology (Zondervan, 1994), p. 693.

[259] "Warned" (NIV), "bore witness" (ESV), "testified" (NRSV, cf. KJV) is diamartyromai, "testify of, bear witness to," here, "to exhort with authority in matters of extraordinary importance, frequently with reference to higher powers and/or suggestion of peril, solemnly urge, exhort, warn" (BDAG 233, 2).

[260] "Pleaded" (NIV) "exhorted" (ESV, NRSV) is parakaleō, "to urge strongly, appeal to, urge, exhort, encourage" (BDAG 765, 2).

[261] Acts 1:40; Philippians 2:15. Skolios, "curved, bent," here, "pertaining to being morally bent or twisted, crooked, unscrupulous, dishonest" (BDAG 930, 2).

[262] Matthew 17:17; Luke 9:41; Philippians 2:15. Diastrephō, "deform," then "to cause to depart from an accepted standard of moral or spiritual values, make crooked, pervert" (BDAG 237, 2).

[263] Matthew 12:39; 16:4; Luke 11:29. Ponēros, "pertaining to being morally or socially worthless, wicked, evil, bad, base, worthless, vicious, degenerate" (BDAG 851, 1aα).

[264] Matthew 17:17; Mark 9:19; Luke 9:41. Apistos, "without faith, disbelieving, unbelieving" (BDAG 104, 2).

[265] Matthew 12:39; 16:4, Mark 8:38. Moichalis, adjective, "adulterous, unfaithful" (BDAG 656, b).

[266] Mark 8:38. Hamartōlos, "sinful," pertaining to behavior or activity that does not measure up to standard moral or cultic expectations (BDAG 51, a).

[267] "Crippled" (NIV), "lame" (ESV, NRSV, KJV) is chōlos, "lame, crippled" (also of the hand). Also at Acts 14:4; Matthew 11:5; 15:30-31; 21:14; Luke 14:13, 21; John 5:3. A similar word is kullos, of a limb of the human body that is in any way abnormal or incapable of being used; also of persons who have such limbs, "crippled, deformed" (Matthew 15:30f; 18:8; Mark 9:43).

[268] "Beg" (NIV), "ask alms" (ESV, NRSV, KJV) is two words: aiteō, "to ask for, with a claim on receipt of an answer, ask, ask for, demand" (BDAG 30); and eleēmosynē, "that which is benevolently given to meet a need, alms" (Acts 3:2, 3, 10) (BDAG 316, 2). Verse 2 has a similar idea, with the imperfect of erōtaō, "to ask for something, ask, request" (BDAG 395, 2), literally, "he began asking to receive alms" (NASB), which catches the incipient action sense of the imperfect tense. Maybe, "He was in the process of asking...."

[269] Aorist participle of atenizō, "look intently at, stare at" something or someone (BDAG 148).

[270] "Gave his attention" (NIV), "fixed his attention" (ESV, NRSV), "gave heed unto" (KJV) is the imperfect of epechō, "hold fast," here, "to be mindful or especially observant, hold toward, aim at," "he fixed his attention on them" (BDAG 362, 2).

[271] "Expecting" is the present participle of prosdokaō, "to give thought to something that is viewed as lying in the future, wait for, look for, expect" (BDAG 877, e).

[272] Let's be discerning! We must humbly seek to understand his written word and listen to hear his voice accurately. Only then can we command, declare, and decree on the basis of his authority. I've heard a lot of things decreed that never came to pass because they were not declared or decreed by God's Spirit. Be wise, my friends, but bold in your faith.

[273]A. A. Allen (in his book Command Ye Me, 1964) quotes the Bible as his support for commanding God: "Concerning the work of my hands command ye me" (Isaiah 45:11b, KJV). This is a mistranslation of the Hebrew text taken out of context. The NIV gives the sense here of God's people rebelling against him and presuming to place themselves over God himself: "Concerning things to come, do you question me about my children, or give me orders about the work of my hands?" (For details about the Hebrew translation of this verse see John N. Oswalt, The Book of Isaiah: Chapters 40-66 (New International Commentary on the Old Testament; Eerdmans, 1998), pp. 207-208, fn. 36. So also J. Alec Motyer, Isaiah (Tyndale Old Testament Commentaries; InterVarsity Press, 1999), p. 325. However, Edward J. Young (The Book of Isaiah (Eerdmans, 1972), 3:205) takes the verb as "jussive."

[274] For a close analysis of Peter's sermon, see The Early Church: Acts 1-12: Discipleship Lessons from Holy Spirit (JesusWalk, 2021), Lesson 3 (www.jesuswalk.com/early-church/3_power.htm).

[275] "Men" is specific, "males" (anēr).

[276] See also Mark 12:23 and Isaiah 28:26, quoted in Romans 9:33.

[277] "Capstone" (NIV), "cornerstone" (ESV, NRSV) is literally, "head of the corner" (KJV), two words: the noun gōnia, "corner," here, the "cornerstone" or "keystone" (Mt 21:42; Mk 12:10; Lk 20:17; Ac 4:11; 1 Pt 2:7; BDAG 209). The noun kephalē, "head," here, "the uppermost part, extremity, end, point" (BDAG 542, 2b). In the Isaiah 28:16 passage it is associated with the foundation (cf. 1 Corinthians 3:11). In the Psalms 118:22 passage it may refer to a capstone or keystone of an arch (Victor P. Hamilton, rōʾsh, TWOT #1783a).

[278] The word "men" here is the plural of anthropos, "human," not specifically male. The plural speaks of both men and women (BDAG 81, 1c).

[279] John 10:7, 9; Matthew 11:27; 1 John 2:23; 2 John 9; Revelation 13:8; 20:15. More on this passage in my study Early Church: Acts 1-11 (JesusWalk, 2021), Lesson 3.3 (www.jesuswalk.com/early-church/3_power.htm).

[280] "Unschooled" (NIV), "uneducated" (ESV, NRSV), "unlearned" (KJV) is agrammatos," literally "unable to write," here, "uneducated, illiterate" (BDAG 15).

[281] "Ordinary" (NIV, NRSV), "common" (ESV), "ignorant" (KJV) is idiōtēs (from which we get word "idiot"), "a person who is relatively unskilled or inexperienced in some activity or field of knowledge, layperson, amateur" in contrast to an expert or specialist of any kind. Here, "An untrained person" (BDAG 468, 1).

[282] Hagiazō, BDAG 9-10; Grudem, 1 Peter, pp. 152-153.

[283] The Greek adjective hetoimos, "ready, prepared" (BDAG 401).

[284] Apologia, BDAG 117. From apologia we get our English words "apology" and "apologetics."

[285] "Gentleness" (NIV, ESV, NRSV), "meekness" (KJV) is the Greek noun prautēs, "the quality of not being overly impressed by a sense of one's self importance, gentleness, humility, courtesy, considerateness, meekness in the older favorable sense" (BDAG 861).

[286] "Respect" (NIV), "reverence" (NRSV), "fear" (KJV) is Greek phobos, "fear." Here it means "reverence, respect" (BDAG 1062). Also used in this sense in Romans 13:7ab, Ephesians 6:5.

[287] "Conscience" is the Greek noun syneidēsis, "the inward faculty of distinguishing right and wrong, moral consciousness, conscience" (BDAG 967-968).

[288] Instead of the imagery of being dunked into a vat of the Holy Spirit as in baptism, the image here is of a vessel being filled up (Acts 2:4; 4:8, 31; 9:17; 13:9).

Apostle Peter: Disciple Lessons from the Rock

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