The passage
      v5-6. The Jewish authorities obviously expected the elimination of the "sect of the Nazarene" with the execution of Jesus. The arrest of some of his disciples in the temple, after stirring up the faithful with the healing of a cripple and tales of a risen Lord, must have caused great consternation. At the hearing, the Sadducees were in the majority. Annas, the ex-high priest, and his mouthpiece son-in-law, Caiaphas, presided. Other members of the high priestly family were present. John is probably Jonathan, son of Annas, who later succeeded Caiaphas.
      v7. The disciples are asked by what authority they acted as they did on the previous day. Who gave them the authority to perform healings and make speeches in the temple precincts?
      v8-10. Following Jesus' instructions, Peter answers boldly, Lk.21:14f. If the question by the authorities concerns the healing of the crippled beggar (who is actually present either as a witness or a prisoner), then responsibility for the healing rests with Jesus of Nazareth, the Messiah. It was done in his "name", ie. in his person and with his authority. Although the apostles are supposed to be defending themselves, Peter goes on the attack and proclaims the gospel. When Jesus preached the gospel he did so with the words "the kingdom of God is at hand." This truth is realized in the resurrection of Jesus, and so Peter makes it the focus of his response. Jesus is the person you executed, but "whom God raised from the dead." Again, we see the centrality of the resurrection in the apostolic witness to Jesus. He is alive, and therefore, powerfully at work.
      v11. In presenting the gospel, particularly to Jews, the apostles announced that "the time is fulfilled" by proof-texting messianic promises fulfilled in the life and teachings of Jesus. Here, Peter uses Psalm 118:22 to remind his hearers that the messiah, although temporarily humiliated, is subsequently glorified. Although the verse originally referred to the nation Israel, it was later applied to the messiah for he was seen as a corporate figure, just as the king was a corporate figure. Jesus represents faithful Israel, humiliated, but inevitably glorified.
      v12. Following the standard form of New Testament evangelism, Peter concludes with a call to "repent and believe the gospel." Of course, he presents this call in his own words. By implication, if Jesus is the messiah and this was just proclaimed in the sign of the healing of the crippled beggar at the Beautiful Gate, then the blessings promised to Abraham of a kingdom, of "salvation", can come to Israel by no other person than Jesus. As Jesus delivered the beggar, so Jesus can deliver Israel. To ignore this deliverance is to face judgement. Clearly, a response is called for.

An exclusive faith
      In a pluralistic society it is not easy to be exclusive. People who take a narrow view of life, who are assured of the superiority of their own position, tend to be regarded as bigots. Christians have always been accused of narrow bigotry. In Western society, trendy left-wing socialist baby-boomers, are the group most critical of Christian superiority. Interestingly, it is now their turn to be labeled as "thugs", narrow minded bigots. The superiority of their "political correctness" is no longer assumed by the wider population. Increasingly, most citizens find the assault of the "left" on the opinions of others as less than gracious.
      Although some believers back off when it comes to the exclusive claim of Jesus that "no one comes to the Father but by me", most believers still affirm with Peter that "only Jesus has the power to save", Acts 4:12a, CEV.
      How do we maintain such an exclusive position in the face of the widely held view that "all rivers lead to the sea"? New Age religion constantly promotes a variety of beliefs, all equally valuable in accessing the spiritual, for there is no one path, just my path. Of course, this is not Jesus' opinion, for he said, "I am the way, the truth, and the life."
      In dealing with our "relativist" neighbor we can make two concessions:
        First. The Bible tells us that "he who seeks finds". Any person reaching out to the creator God will find Him. We know, of course, that they will find Him through Jesus. In some way, by some means, the truth of the Christian gospel will reach that person. If necessary, God will reach out to the person directly, for he does not abandon those who seek him.
        Second. Integrity demands that we remain true to our beliefs, yet that doesn't stop us respecting the beliefs of others. Mutual respect, where there are conflicting views, is actually a positive situation rather than a negative one. We may even feel strong enough to admit that we could be wrong, that even Jesus could be wrong, but as an act of faith we choose to rely on him.

v6
      AnnaV "Annas" - Annas was appointed high priest by Quirinius in 6AD. Although only high priest for 9 years, he wielded authority up to the rebellion through numerous members of his family who were to hold the position.
      arciereuV "high priest" - The word refers to the position of high priest, but can also refer to the families from which a high priest is appointed, ie. "chief priests."
      KaiafaV "Caiaphas" - Appointed by Valerius Gratus in 18AD and was to hold the position for eighteen years until sacked by Vitellius.
      IwannhV, IwnaqaV "John" - The Western text has Jonathan. Jonathan, the son of Annas, replaced Caiaphas as high priest in 36AD, cf. NJB.

v7
      sthsanteV autoV en tw/ mesw/ "brought before them" - having stood, placed them in the midst. The participle may be temporal, but most likely causal and therefore imperatival; "they made the men stand before them", Moffatt.
      epunqanonto (punqanomai) imperf. "began to question them" - they were enquiring. The imperfect expresses ongoing action, and here is possibly inceptive, stressing the beginning of the action, as NIV.
      en poia/ dunamei "by what power" - in what kind of power. The word "power" is a little misleading; "how is it that you were able to make the lame man walk?"
      en toiw/ onomati "what name" - in what kind of name. "By what authority" probably covers "by what power" and "by what name", but if taken separately, "who gave you the right", TH.
      epoihsate (poiew) aor. "[did you] do [this]" - do [this you]. "By what authority, did you perform this miracle."
      uJmeiV "you" - The position of the "you" implies scorn. "By what authority do people like you do this."

v8
      plhsqeiV (pimplhmi) aor. pas. part. "filled [with the Holy Spirit]" - having been filled [of the holy spirit]. The aorist indicating punctiliar action; Peter was filled then and there to enable him to fulfill a particular purpose, namely, to speak with authority. This phrase is constantly worked over in Christian theology and probably can't carry the weight it is often given. On numerous occasions in Acts people are "filled" and speak. This is very much an Old Testament idea and is taken up by Luke. Such a use is obviously different to a person who is described as "full" (adjective) of the Spirit, in the sense of being a gifted person, eg. Stephen, 6:5.
      arconteV tou laou kai presbuteroi "rulers and elders of the people! - "Rulers of the people and Elders of Israel", Moffatt.

v9
      ei + ind. "if" - Introducing a conditional clause 1st class, where the condition in the "if" clause is regarded as a reality. This being the case, and since the use of "if" often implies doubt, an unequivocal statement may be clearer; "you are questioning us today about a kind deed", CEV.
      anakrinomeqa (anakrinw) pres. pas. "being called to account" - are being examined, interrogated, questioned. "If today we are under examination", Barclay.
      epi euergesia/ "for an act of kindness shown to" - over / on account of a kindness [of a weak man]. An agent, "we", and a verb, "shown / rendered" is often supplied to aid meaning. "A benefit [we] rendered to a cripple", Moffatt.
      seswstai (swzw) perf. pas. "healed" - has been saved. The sense here is "healed / cured".

v10
      oti ":" - that [in the name]". Introducing indirect speech.
      en tw/ onomati "in the name [of Jesus Christ of Nazareth] - "Because of the power of Jesus Christ", CEV.
      estaurwsate (staurow) aor. "crucified" - crucified. "Killed".
      hgeiren (egeirw) aor. "raised" - raised, lifted up. As is typical of the apostolic preaching, the resurrection of Christ is central to the gospel. Because Christ lives we live also.
      paresthken (paristhmi) perf. "stands" - has stood before. "It is by his power that this man at our side stands in your presence perfectly well", Phillips.

v11
      outoV estin "he is" - May read better if expanded; "Jesus is the one of whom the scripture says", TEV.
      oJ exouqenhqeiV (exouqenew) "rejected" - the one being despised, disdained, rejected, neglected. "The stone which was contemptuously rejected by you builders", Barclay.
      kefalhn gwniaV (a) "capstone" - head of the corner, the corner stone. This stone is the stone of stumbling that people trip over and also the stone that falls and crushes. Jesus used this image, Mat.21:42ff, Lk.20:17ff, drawing on Isaiah's rejected stone that now trips people up, 8:14, and Daniel's stone that crushes, 2:35. Peter rightly picks up on the image in his preaching. As for the word itself, it can refer to the corner stone upon which a building is founded, a capstone at the highest corner of a building, or a keystone in an arch.