He argues that "this is the only honest interpretation of the incident" and that attempts to attribute their deaths to "natural causes" such as "their horror at detection, and ... the solemn words of Peter" are not viable.

[6] In the previous chapter, the apostles received a 'blanket prohibition on teaching in the name of Jesus', which they disdainfully rejected (Acts 4:19).

Acts 10:39; also in Paul's epistle, Galatians 3:13), but raised and exalted by God to a position on his 'right hand', as a 'precondition for the outpouring of [spiritual] gifts' of 'repentance and forgiveness of sins now offered to Israel' (verses 31–32).

As a member of the Sanhedrin he began to question the wisdom of pursuing the case, which would be the main theme of the whole account: 'to recognize where God is at work'.

[6] The examples he cited — Theudas and Judas of Galilee — are both mentioned in the same order by a first-century historian, Josephus (Ant.

Luke 2:1-2) and Theudas dated by Josephus to procuratorship of Fadus (44–46 CE), which would happen after the account in this chapter.

[13] Following Gamaliel's advice, the Sanhedrin treated the apostles with caution, but nonetheless sentenced them to flogging (verse 40).