Chapter 7

1. This chapter has two important references to the Holy Spirit.
2. The first is Stephen’s charge to and against them to whom he was talking that as the fathers did, so did they in his day resist the Holy Spirit who instructed them in various things (7:51). The Holy Spirit’s message, as Barnes said, is the message that has the authority of God with, behind, and in front of it.
3. The second is the phrase identifying Stephen as one “being full of the Holy Spirit” (7:55). It is clear from the verse that this phrase had something connected to it that is beyond human capabilities, since he was able to look into the heavenly realm and see things that the ordinary person is unable to see (7:55-56). The term “full of the Holy Spirit” is used in one form or another 5 times in Acts (if I have counted correctly); these are 6:3, 5, 8; 7:55; and 11:24. In four of these contexts there is a capability that is extraordinary. This applied to Stephen (4x), but with Barnabas (1x) we have insufficient information to judge. In relationship to this is the phrase (term) “filled with”, which could apply to the Holy Spirit, wonder, joy, indignation, etc. With regard to the Holy Spirit, it is used in 2:4; 4:8, 31; 9:17; and 13:9. It seems to me that in 2:4 and in 4:31 there is an extraordinary connection, but in 4:8 this is not clear. However, if one looks at 4:8 in relationship to 3:6-10, I think the conclusion is the same as in 4:31.[1]

Chapter 8

1. Philip was preaching and in conjunction with his preaching the Lord did miraculous things that amazed the people, including Simon the sorcerer (8:4-13).
2. After some in Samaria were converted to the Lord, Peter and John left Jerusalem in order that the people of Samaria would receive the Holy Spirit. Simon the sorcerer, who had already obeyed the gospel of Christ, desired to have the same capability of Peter and John. Peter sharply rebuked him (8:14-26).

• Interestingly enough, the gift of 2:38 must not have been theirs or they had it and did not know it. Yet, even with the latter possibility, there is something extraordinary here in this scene.
• Peter and John came to Samaria in order for them to receive the Holy Spirit.
• Peter and John prayed for them that they might receive the Holy Spirit.
• The Holy Spirit had not fallen on them.
• Peter and John laid hands on the Samaritan Christians and received the Holy Spirit.
• Simon misconstrued the purpose of the Holy Spirit being given to the Samaritans and was severely rebuked.
• The Holy Spirit involves Philip in the salvation of a man of Ethiopia (8:26-40). All that can be said about what the Spirit did is recorded in v. 39.

Chapter 9

1. The Lord sent Ananias to Saul in order for Saul (Paul) to gain his sight and receive the Holy Spirit (9:17-18). Did Ananias have the ability (from the Lord) to pass on to Saul the Holy Spirit or did Paul receive it in a miraculous way when he was baptized?
2. The saints were walking in the comfort of the Holy Spirit (9:31).

Chapter 5

1. In the first eleven verses we learn that the Holy Spirit is God (5:3, 5, 9), and to lie to one (or tempt) is to lie to all.
2. It is explicitly stated that through the apostles the miraculous was done (5:12). The NKJV reads “through the hands”, that is the hands of the apostles only.[1]  So significant was their work in getting accomplished that the religious leaders arrested them and put them in prison (5:18). When called upon to give account of their disobedience to the civil authorities, they replied that to the Lord they owe greater allegiance (5:26-32). In the midst of their reply they said the Holy Spirit is witness to their atrocious act in killing God’s anointed (5:32) – but especially significant is the portion of their remark, “…and so also is the Holy Spirit whom God has given to those who obey Him.” Is this understood to be the apostles only, or more than the apostles? In v. 29 Peter made clear that the apostles are under consideration and they are the witnesses to the facts he just enumerated. Thus, when he said the Holy Spirit is given to those who obey Him it is my contention that this applies to the apostles directly. Alford recognizes that this could be read as I have suggested, but does not think that is how it ought to be read because of the opening of the speech binding all together.[2] However, looking at v. 12, 18, (and even v. 42) it is the apostles that are arrested and called to account, not the believers in general. In maintaining the distinction I am not addressing the gift of the Holy Spirit to the believers in general, only that the context of this phrase is best understood to refer to the apostles.

Chapter 6

1. Due to a problem having arisen in the church the apostles’ call for a set of new appointees relative to serving the physical necessities of the congregation. Those identified and appointed are to be men full of the Holy Spirit (6:1-4). The apostles’ laid hand on them (presumably an ordination service). The requirements before identification: they were to be men, men who had good reputations, and they were to be full of the Holy Spirit and wisdom. Nothing is said relative to this phrase “full of the Holy Spirit.”
2. The context shifts from a problem in the midst of the congregation to a problem for one notable man, Stephen. Stephen was full of faith and power (NKJV), having done many things to amaze the people as he preached (6:8). It was not only the amazing things he did amongst the people, but it was also the wisdom by which he spoke that the people were riled (some of them, anyhow), and so they stood against him (6:9-14).
3. How did Stephen get this capability? The chapter does not explicitly state. It could have been in the (presumably) ordaining service (6:6)[3], but then again, before the men were accepted by the apostles they were to be men “full of the Holy Spirit.” Reese maintains the phrase is best understood as men full of the fruits of the Holy Spirit.[4]

Chapter 3

1. The lame man healed has nothing with regard to the ministry of God’s servants making use (if you will) of the Holy Spirit. Not mentioned, but still present (3:12).
2. When Peter called upon them to repent he said that with their repentance there would come “times of refreshing…from the presence of the Lord” (3:19; the NET, ESV has this portion of the verse in v. 20). What are we to understand? Already Peter mentioned that sins would be blotted out, so is this the same with different wording or, perhaps it corresponds with 2:38c (gift of the Holy Spirit). A “refreshing” suggests a new outlook toward something. With their sins blotted out surely their individual lives will be given a now look toward a new life.[1]

Chapter 4

1. By whose authority did the apostles (Peter and John) do that which they did? They were filled with the Holy Spirit and they replied. Their reply had nothing associated with the miraculous, but words (cf. v. 8- 13). Did the Holy Spirit give them these words? Presumably so (cf. John 14:26).
2. Having been discharged from the presence of the council they gather together in prayer and praise (4:23-31). We learn that they were filled with the Holy Spirit (v. 31), but is this something that applies to their prayer (vv. 23-30)? I don’t see any reason why not. Previously Peter and John were filled with the Holy Spirit and spoke particular words; now the apostles (presumably) gathered together and in prayer they lifted their voices to God. I think it was the apostles, primarily, based on vv. 29-30, 33; to whom was the promise granted to do those things mentioned, but to the apostles?
3. To this point in my study there seems to be two qualitative aspects of the Holy Spirit. There is that associated with the miraculous (done by the apostles) and that which is given as promise by God at one’s conversion. With the second group we have yet to notice anything in particular concerning its presence or value (tough word to use, but I will stick with it at the moment).

These notes are strictly on the text of Acts without regard to anything else the New Testament may say on the subject. This is my “first go through” on Acts in this manner (2.22.2012).

Chapter 1

1. Jesus, through the Holy Spirit, gave commandments. The apostles were to wait in Jerusalem for the promise of the Father (cf. 2:2-3, 33), which is the baptism of the Holy Spirit as spoken by John (Luke 3:16). Who is the “then” (italics, 1:4, NKJV)? Clearly the ones mentioned in 1:2-3. They were to wait for Holy Spirit baptism, not pray for it. That which they will receive will be power “when the Holy Spirit has come upon you” (1:1-8).
2. Peter spoke about what the Holy Spirit said and that it was fulfilled with the actions of Judas (1:15-17).

Chapter 2

1. Pentecost day arrives; the apostles are gathered together in one place. From heaven comes the Holy Spirit, and those present were filled with the Holy Spirit. Who were present? Context seems to demand the apostles.[1] The “filling” that took place gave the apostles the ability to speak in other languages (2:1-11).
2. Peter declares that what had been seen and heard was a fulfillment of Joel 2:28-32. Peter stood up with the eleven (thus making twelve), and it was to the twelve that the Holy Spirit fell (2:2), and Peter said this was a fulfillment of Joel’s words. Was this the complete fulfillment or a partial fulfillment? The Spirit will be poured out on all flesh and those who receive the Spirit will be able to do certain things (2:17-18) and the material world will experience cataclysmic occurrences (2:19-20). When this occurs whosever calls on the Lord’s name will be saved (2:21). It was occurring now, Peter said (2:14-33).
3. Peter declares their guilt, and they reply with what to do; submit to the Lord’s will and they will receive the gift of the Holy Spirit. Peter calls this the “promise” that is from God. Exactly what is that promise? Does it refer to the Holy Spirit or something else? The natural interpretation would take one back to the previous verse (v. 38), and Bock says in relation to the Holy Spirit “the gift that is the Spirit (an epexegetical genitive)”[2] (2:38-39).