Acts: The Expansion of the Church into the World
Acts: The Expansion of the Church into the World
Contents
Introduction to the Book of Acts
1. Preparing to be Witnesses (Acts 1)
2. Power from Heaven! (Acts 2)
3. The Power of Jesus’ Name (Acts 3:1–4:4)
4. Persecution, Prayer, and Power (Acts 4:5–31)
5. Unity, Hypocrisy, and Power (Acts 4:32–5:16)
6. Arrest, Miraculous Deliverance, and Continued Ministry (Acts 5:17–42)
7. Stephen’s Selection, Trial, and Martyrdom (Acts 6–7)
8. The Ministry of Philip (Acts 8)
9. God Arrests Saul (Acts 9:1–31)
10. Peter’s Miracle Ministry (Acts 9:32–10:48)
11. Making Room for the Gentiles (Acts 11)
12. Persecution and Miraculous Delivery (Acts 12)
13. Paul’s First Missionary Journey (Acts 13–14)
14. The Jerusalem Council (Acts 15:1–35)
15. Paul’s Second Missionary Journey Begins (Acts 15:36–16:40)
16. Paul’s Second Missionary Journey Continues (Acts 17)
17. Paul’s Second Missionary Journey Concludes (Acts 18:1–22)
18. Paul’s Third Missionary Journey Begins (Acts 18:23–19:41)
19. Paul’s Journey to Jerusalem (Acts 20:1-21:17)
20. Paul’s Witness Before the Jews (Acts 21:18-23:35)
21. Paul’s Witness Before the Gentiles (Acts 24:1-25:12)
22. Paul Witness Before the Jewish King (Acts 25:13–26:32)
23. Paul Arrives in Rome (Acts 27–28)[1]
This material originally produced by Brad Anderson, Liberty Baptist Church of Antigo, WI. © 2009. Contact the author with questions or comments: bgrand78@
Acts: The Expansion of the Church into the World
Introduction to the Book of Acts
The Book of Acts is a bridge between the Gospel accounts and the Epistles of the NT. The book describes how the small band of Jesus’ disciples, empowered by the Holy Spirit, took the Gospel message “into all the world” (Mk 16:15). Acts describes many important events, most notably, the beginning of the NT church, the conversion of Paul, and the spread of Christianity within the Roman Empire. In short, Acts relates the founding and growth of the church.
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Author: Strictly speaking, the book is anonymous, but Luke, “the beloved physician” (Col 4:14) and companion of Paul, is the author. This is the second book Luke wrote (the other being the Gospel of Luke). Luke is a historian of sorts (see Lk 1:2), but he includes only a limited amount of information in his work. Most of the events in his book occur in areas not far from Jerusalem (north and west, but not south and east). Luke is selective in his inclusion of material and he keeps his descriptions quite brief. The book covers a period of about thirty-three years (Jesus’ ascension to Paul’s arrest in Rome, AD 30-63). Luke was apparently commissioned to write this account by a person named Theophilus (See Acts 1:1). As a scholar, he was no slouch; Luke’s presentation of historical and geographical data is superb.[2]
Date of Composition: The range of dates possible for Luke’s composition is AD 62 to AD 96. Conservative scholars date the work before AD 70.
Place of Composition: ?
Key Verse: Acts 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
Key Word: Witness. To witness for Christ is simply to tell the story of Jesus and how He offers salvation from sin by grace through repentant faith. All Christians are sent into the world to witness of Christ.
Purpose: Luke seems primarily interested in edifying and educating Christians. He’s showing how the Gospel message succeeded in changing the world, thus confirming the validity of Jesus work and his Word. God’s plan of salvation has been fulfilled by Jesus’ life and death, and that plan continues to unfold in the history of the early church. The message that the shepherds heard (Luke 2) extends all the way to the capital of the Roman Empire (Acts 28). All Christians can be assured that our faith is solidly grounded in the acts of God in history and that our faith is the same message sent from God.[3]
His purpose was likely not to write an exhaustive history of the early church. He’s also not trying to give exact instructions on how to “do” church. Luke is addressing Theophilus, his patron or sponsor, to affirm the certainty of what he has been taught (Lk 1:4). But it seems likely that Luke intended a wider audience than just one person. After his account of Jesus’ life and death (in Luke), he went on to tell about how that message began to spread around the world (in Acts). Luke is trying to show how the Holy Spirit initiated the church among the Jews in Jerusalem and how it became a chiefly Gentile, worldwide faith. Luke’s underlying purpose seem to be to convince Theophilus (and future readers) that no one is able to hinder the victorious march of Christ’s gospel.[4]
Luke intended his book to serve as a model, not in specifics but more in the overall picture of what the church does. God intends that the church expand into the world, empowered by the Holy Spirit, causing lives to be changed through local communities of believers.[5] Luke also no doubt hoped that some of his readers would become Christians through reading the book. He included several evangelistic speeches in the text and other information that could lead to the salvation of his readers.
Themes in Acts:[6]
1. The presence and activity of the Holy Spirit. The apostles received the power of the Holy Spirit (Acts 1:8), and they soon turned the region “upside down” (Acts 17:6) with their preaching.
2. The necessity of witnessing (missions). On the Day of Pentecost, 3000 people hear the Gospel and are saved. Stephen, Philip, Peter, Paul, Barnabas, Silas, and Apollos travel the region preaching the Gospel and starting churches.
3. The authority of the apostles and the Jerusalem church. The apostles had authority to preach and establish churches in Jesus’ name. From Jerusalem, the message spreads to the surrounding region, contacting both Jews and Gentiles.
4. The opposition to the spread of the gospel. People scoff at the Gospel and the apostles suffer great persecutions. But wherever the apostles meet opposition, the gospel is preached and the church flourishes. Satan’s efforts to block the spread of the gospel are not only futile; indeed, they aid the growth of the church.
5. The triumph of the Gospel. The message penetrates even to governors and kings. Thousands are converted to Christ. The apostles speak with boldness and authority in spite of threats.
Interpretive Challenges in Acts
Knowing what Luke says or means is not the problem in Acts; the problem is knowing what Acts means for us. That is, the primary problem is applying the book to our lives. Lack of precision in understanding and applying Acts to the modern situation is the cause of much division within the church today.
Acts is a historical book. The author narrates what happened. Biblical stories (narratives) are not just historical accounts of what happened to whom. Instead, they are designed to teach lessons to the readers. Biblical narratives are selective and illustrative—they don’t include all the details, only those that serve to make the author’s point. Biblical narrative is ultimately about God and what He did, so underlying all Bible stories are theological principles. Narratives generally don’t teach directly; instead, the reader gleans principles taught by illustration and implication.
The fact that something happened does not mean that it must still happen or happen in the same way. We must always ask what the author intended for us to learn. Some incidents in historical narratives are incidental, while others are intentional. Details in Acts sometimes serve as models and sometimes they do not. If it can be shown that the intent of the narrative is to establish precedent, then it becomes normative. But if the narrative is describing incidental details, those details do not usually serve as a model for us to follow. The author’s intent must guide our interpretations.
The modern reader must attempt to discover in a narrative the spiritual, moral or theological teachings that underlie the story. Once the principles are brought to the surface, one can then suggest how the modern believer may apply them. Identifying such principles is the goal of interpreting narrative.
Outline of Acts:[7]
I. A description of the primitive church in Jerusalem, its early preaching, its common life, its spread, and its initial opposition. 1:1-6:7. Everything is still very Jewish. The believers are still associated with the synagogue and the temple.
II. A description of the first geographical expansion of the church, carried out by Greek-speaking Jewish Christians (Hellenists) to the Jews. 6:8-9:31
III. A description of the first expansion of the church to the Gentiles. 9:32-12:24. Cornelius gets saved and Antioch becomes a center of Christianity.
IV. A description of the geographical expansion into the Gentile world, under Paul’s leadership. 12:25-16:5. Jews reject the Gospel and Gentiles accept it. The believers decided not to lay the burden of the OT law on Gentile converts.
V. A description of the further westward expansion into the Gentile world (Europe). 16:6-19:20. The Jews continue to reject the Gospel while Gentiles accept it.
VI. A description of the events that move Paul and the Gospel to Rome. 19:21-28:30
Acts: The Expansion of the Church into the World
Lesson 1: Preparing to be Witnesses (Acts 1)
I. Prologue (1:1–2)[8]
A. The Book of Luke began with a prologue (Lk 1:1-4) and so does Acts. This prologue summarizes the contents of Luke. Acts is dedicated to a man named Theophilus, a common name at the time, found among both Jews and Gentiles. Perhaps Theophilus was a sponsor or patron who helped defray Luke’s costs in writing the book. He was likely a distinguished person of some kind.
B. Of the four Gospel writers, only Luke describes Jesus’ ascension (cf. Lk 24:50-53).
C. Luke begins his emphasis on the work of the Holy Spirit from the very beginning of Acts. The disciples had experienced this ministry primarily through the presence of Christ. After Pentecost, they would experience the presence of Jesus through the ministry of the Holy Spirit.
II. Instructions Preparatory to Pentecost (1:3–5)
A. Jesus demonstrated that He was alive through “many infallible proofs” (1:3). The word for “proofs” is a technical term for logic or evidence. All of the disciples had seen Jesus after His resurrection. These appearances occurred over a period of forty days. Jesus appeared at least ten times to the disciples and others during that time.
Critics scoff at the idea of the resurrection of Christ, but one thing is certain: the apostles were sure that it had occurred. The entire Christian message is based on the historical reality of the resurrection.
B. Jesus continued to instruct them in “things pertaining to the kingdom of God.” In Acts the phrase “the kingdom of God” usually appears as a convenient way of summarizing the gospel message (cf. 8:12; 19:8; 20:25; 28:23, 31). It’s impossible to know exactly what Jesus taught during this time. Perhaps he taught them about how his life and ministry fit into the OT prophecies or what the future Messianic kingdom would be like (cf. Lk 24:44-49).
C. He told them to wait in Jerusalem until they were baptized with the Holy Spirit (cf. Lk 24:49). John the Baptist foretold that Jesus would baptize His followers “with the Holy Spirit and with fire” (Lk 3:16). That unique event occurred on the Day of Pentecost when the appearance of fiery tongues appeared (2:3).
D. Throughout Acts new converts experienced repentance, baptism, and the gift of the Spirit. All three are essential elements of the conversion experience. The succeeding narrative of Acts shows no set pattern in which these various elements appear. The Spirit can come before baptism (10:47), in conjunction with baptism (2:38), or some time after baptism (8:16).[9]
III. The Call to Witness (1:6–8)
A. The disciples were curious about the timing of Jesus’ coming kingdom. They apparently thought that the kingdom must be imminent since Jesus had risen from the dead and since He promised the outpouring of the Holy Spirit, which had strong eschatological associations (cf. Joel 2:28-32). They were looking for the restoration of Israel to the former glory days. They were expecting an earthly, physical kingdom.
B. Jesus did not answer their question (.7), asserting that such things were not for them to know (cf. Deut 29:29). It was useless to speculate about times and dates because God would determine those things according to his plans and purposes.
It is not for us to know the timing of Jesus’ second coming. We should be more concerned about the past and the present than the future. We should not speculate about such things.
C. Instead of worrying about the coming earthly kingdom, Jesus directed the disciples to be witnesses, both locally and around the world. Jesus had said the same thing before (Lk 24:47-49).
D. Acts 1:8 provides a rough outline of the entire book: the apostles were witnesses first in Jerusalem (chapters 1-7), then Judea and Samaria (chs. 8-12), then to the “uttermost part of the earth” (i.e., distant lands, chs. 13-28). This verse is the theme of the book, setting the stage for everything that follows in Acts.
E. Note three things about this commission:
1. The person of the commission: “witnesses unto me.” In Acts, the apostles’ main role is depicted as witnessing to the earthly ministry of Jesus, above all to his resurrection (cf. 1:22; 2:32; 3:15; 5:32; 10:39, 41). The word “witness” occurs 39 times in Acts. A witness is one who observes an event and/or one who presents a testimony of what he has seen. Those who have seen and heard must tell others. This is a major theme in the book.
2. The power of the commission: “the Holy Spirit is come upon you.” Jesus promised the power of the Holy Spirit. Before the disciples are able to “turn the world upside down” with the Gospel message (Acts 17:6), they needed to be empowered by the Holy Spirit, like Jesus was at the beginning of His ministry (Mt 3:16). They received the Holy Spirit earlier (Jn 20:22), but had not been baptized by the Holy Spirit yet.
3. The program of the commission: begin at Jerusalem, move out to Judea and Samaria, and extend to the ends of the earth. The Book of Acts shows how the church accomplished this great task.
This commission is still in force today; we follow the same pattern.
I. The Ascension of Christ (1:9–11)
A. After charging the disciples with this great task, Jesus ascended into heaven. Luke is not intending to convey that heaven is “up,” but that Jesus has left the earthly scene and has entered heaven’s glories. Five times in this short section Luke notes the visible nature of Jesus’ appearances. To be a witness, one must see or experience something, and the disciples had repeated, visible, tangible experiences with the risen Christ.
B. Although Jesus left the earth, He was still active in the events described in Acts (e.g., appearing to Stephen [7:56] and to Paul [9:5]). So the ministry of Jesus continues on earth, sustained by the fact that Jesus is still alive in heaven and that he has promised to return. Luke insists that Christian mission must be based on the ascended and living Lord who directs his church from heaven and who will return to consummate what he has begun.[10]
C. The cloud that received Jesus (.9) reminds us of the Shekinah glory cloud that led the Israelites in the wilderness (Ex 40:34) and of the cloud that appeared on the Mount of Transfiguration (Mk 9:7, 11). The cloud was a visible manifestation of God’s presence.
D. The two men who appeared after Jesus’ ascension (.10) were angelic messengers, directing the gaze of the disciples back to earth. Angels sometimes appear to interpret events for believers, and on this occasion, they show up to inform the disciples of Jesus’ plans to return to earth at some point in the future.[11]
E. Note that Jesus’ return is to be “in like manner.” No spiritual or secret return will do. It will be visible and obvious (cf. Lk 21:27).
F. After Jesus’ ascension, the disciples “returned to Jerusalem with great joy” (Luke 24:52).
II. Preparation in the Upper Room (1:12–14)
A. We learn here that the ascension happened on the Mount of Olives, a hill on the east side of Jerusalem, about ¾ of a mile from the city.
B. The disciples had been using an “upper room,” likely the third floor of a large house. Rent on such places was relatively cheap. Jesus had previously told them to stay in Jerusalem until they were “endued with power from on high” (Lk 24:49).
C. The list of disciples here (.13) is the same as that in Luke 6:13-16, except the order is different and Judas Iscariot is not included.[12]
D. Some women, Jesus’ mother, and Jesus’ brothers were also there. According to Mark 6:3, Jesus had four brothers—James, Judas, Joseph, and Simon. There is no reason to take Mark’s words in any other sense than that they were Jesus’ half-brothers, the natural offspring of Mary and Joseph after the birth of Jesus.[13] These brothers did not believe in Jesus until after the resurrection.
E. While they were waiting for the events that Jesus promised to occur, the group “continued with one accord in prayer and supplication” (.14). Unity and prayer were characteristic of the early Christians and ought to be characteristic of church life today.
III. Replacing Judas (1:15–26)
A. Judas’s Defection (1:15–20)
1. During this time of prayer and waiting, the disciples had to take care of another important matter—replacing Judas’s empty place among the disciples. Peter rises to lead the disciples, now about 120 strong, in selecting a replacement.
2. Peter saw in Judas’s demise a fulfillment of Scripture—Psalm 69:25 and Ps 109:8. These psalms speak of false companions and wicked men who have become enemies of God’s servant. According to the psalms, someone else should take the betrayer’s “bishoprick (KJV),” i.e., his office as an overseer.
3. Verses 18-19 are not Peter’s speech but Luke’s explanation of what happened to Judas. “This man” is Judas himself; the money he received for betraying Jesus was used to purchase a field (cf. Lk 22:5). The chief priests bought the potter’s field in Judas’s name with the thirty silver coins belonging to him, and the local Jerusalemites (particularly Christians) nicknamed it “Field of Blood” because they felt it had been purchased with blood money.
4. Matthew tells us that Judas “hanged himself” (Mt 27:5). How did he then fall headlong and “burst asunder”? Perhaps after a while the rope broke or was cut and Judas’s body, now partially decomposed, split apart when it hit the ground. This description is typical of Luke’s attention to detail.
B. Matthias’s Installation (1:21–26)
1. For someone to be qualified to take over Judas’s empty spot, the candidate had to be a participant in Jesus’ entire ministry, from the time of His baptism to His ascension. In particular, he had to be an eyewitness of Jesus’ resurrection. He must be able to confirm from personal experience what Jesus said and did; he had to be a real witness, a “guarantor of the gospel tradition.”
This is one reason we don’t have apostles in the technical sense today. No one fits the bill. The original apostles were unique because they were the companions of Jesus and eye-witness to his resurrection. That ministry cannot be repeated; there is no apostolic succession.
2. The assembly found two candidates that met the requirements, Joseph and Matthias. Neither of these men is mentioned again in the NT, but tradition suggests that both of them became missionaries.
3. The group asked God to show which of the men He had chosen. The text says that “they gave forth their lots,” which means that they threw some sort of marked objects to determine the answer. Perhaps two stones were placed in a jar, one assigned to each man, and the one whose stone fell out first was selected. This procedure followed the OT custom (cf. 1 Chron 26:13f; Prov 16:33).
4. So by the appointment of Christ himself, the full complement of apostles was restored and the church was ready for the coming of the Holy Spirit and the beginning of its mission.[14]
Acts: The Expansion of the Church into the World
Lesson 2: Power from Heaven! (Acts 2)
The stage was set in the first chapter of Acts for the events of chapter two. The disciples had enjoyed the ministry of Jesus for forty days after the resurrection. They had been spending time in prayer and fellowship for many days (Acts 1:4) as they awaited the promised empowerment of the Holy Spirit.
The events described in Acts 2 mark the beginning of the church. Here we find the church empowered for its mission, the first great “harvest” of souls into the church, and the beginnings of the Gospel message spreading to people from “every nation under heaven” (2:5).
I. The Miracle at Pentecost (2:1–13)
A. The Gift of the Spirit (2:1–4)
1. The Setting (2:1): The Day of Pentecost, which celebrated the feast of the First Fruits (or Feast of Weeks), occurred fifty days after Passover. The date was the last week of May, AD 30.
2. Jerusalem would have been filled with Jews from all over the region. The text does not say where the disciples were gathered, but it must have been somewhere in or near the temple for such a large crowd of Jews to gather so quickly.
3. The Event (2:2–4): Note the audible and visible character of the event. This was a real incident, not a mystical hallucination or dream. However, note the words “as” and “like.” Luke’s descriptions are partial, not perfect.
a) Noise like a mighty rushing wind. Interesting to note that the word “spirit” in Greek is the same as “wind.” We feel its effects but cannot see it (cf. John 3:8). This occurred “suddenly.”
b) Cloven tongues “as of fire” appeared and sat on the disciples. It seems likely that all 120 disciples experienced this (although the text doesn’t say that specifically). This fulfills the prediction made by John the Baptist that Jesus would baptize his followers with the Holy Spirit and with fire (Mt 3:1; Lk 3:16; cf. Acts 1:5). Fire symbolizes the presence of God (cf. the burning bush, Ex 3:2-5).
c) They were all filled with the Holy Spirit and began to speak with “other tongues.” From this point on in Acts, the ministry of the Holy Spirit is normally associated with conversion, although the expression of the Spirit’s ministry differs. In this case, they spoke in tongues.
1) The word “tongue” can mean the organ in your mouth or a spoken language. In this case, it refers to languages, i.e., known languages spoken in that region (.6 “dialektos,” 9-11). This experience was not ecstatic, irrational, incoherent gibberish.
2) This experience is significantly different from what passes for speaking in tongues these days. In fact, this exact experience was never repeated; it’s unique.
The Christian who is filled with the Spirit becomes the Spirit’s mouthpiece. [15]
B. The Witness to the Spirit (2:5–13)
1. The Gathering of the Crowd (2:5–8)
a) This strange event drew crowds of Jews who were in town for the feast to see what was going on. The only place where so many people could gather at one time was in the temple precincts.
b) The Jews were amazed that the Galileans could speak all the different languages. Galileans were commonly thought of as uneducated, backward people. This would have been impossible. They recognized it as a sign but were unsure of the meaning.
2. The Composition of the Crowd (2:9–11a): Jews from all over the Roman Empire had gathered at Jerusalem for the feast. The nations represented come from all over the Middle East and Mediterranean region.
3. The Response of the Crowd (2:11b-13):
a) Some recognized that the disciples were speaking the “wonderful works of God” and wondered what it meant.
b) Others accused the disciples of being drunk on “new” wine. Since this occurred in the spring, there would be no “new” (just pressed) wine. “Sweet wine” (product of the same year; not aged) is probably the idea here.
c) Skepticism is another theme that comes up repeatedly in Acts (17:32; 26:24). We can see an order or progression in Acts: skepticism led to questioning (4:7); to threats (4:7); to imprisoning (5:18); to inflicting stripes (5:40); to murder (7:58).”[16]
d) What leads some to faith leads others to ridicule. They make fun of that which is holy and thus harden their hearts.
II. Peter’s Sermon at Pentecost (2:14–41)
A. Scriptural Proof Concerning the Pentecost Experience (2:14–21)
1. There is no doubt that Peter is the leader of the apostles. He confidently stands up and addresses the crowd in terms the Jews would understand.
2. He denied that anyone was drunk (.15). It was too early in the day. The “third hour of the day” was a customary hour of prayer (the Jews normally prayed three times a day)—9:00 am, perhaps earlier (3 hours from sunrise in May). Alcohol was not the source of this amazing event.
3. Peter follows Jesus’ example of quoting Scripture and then showing how it was fulfilled or applied. He claimed that the event had something in common with a prophecy from the book of Joel, who predicted the outpouring of the Holy Spirit (Joel 2:28-32). This pouring out of the Holy Spirit is that which is prophesied in Joel. I.e., it has biblical basis.
a) The problem is that Joel 2 is in an eschatological context—“the great and terrible day of the LORD” (Joel 2:31). Acts 2 is not that “day.” That day awaits the Second Coming of Christ.
b) Peter does not cite the entire passage in quoting from Joel’s prophecy. His citation stops at the offer of salvation. Peter appears to employ Joel’s prophecy selectively, because it spoke of the activity of the Spirit of God and it announced the offer of salvation.
c) To paraphrase, Peter is saying, “This is the activity of the Spirit similar to what Joel spoke about when he said . . .”[17]
d) Or perhaps, “this is the initial stages of what Joel talked about…” We are now living in the last days of God’s redemptive program. This Spirit-inspired prophecy that is occurring means that the Messianic Age has been inaugurated.[18]
4. Most importantly, Peter calls his audience to “call upon the name of the Lord.” He applies this to salvation by faith in Jesus. Calling upon the name is to invoke the power of Jesus and commit oneself to his rule.[19]
B. Scriptural Proof Concerning Christ’s Messiahship (2:22–36)
1. This section of Acts (.22-36) represents the key/primary themes in apostolic preaching/teaching of this time. I.e., this represents the preaching of the church at a very early stage.
2. Jesus proved his claims to be Messiah by doing “miracles and wonders and signs” (.22). The Jews knew who Jesus was and what he did. The title “Jesus of Nazareth” was posted on the cross (Jn 19:19). This portion of Peter’s speech established the guilt of the Jewish crowd, put them under conviction, and so led them to repentance and faith.[20]
3. Instead of accepting their Messiah, the Jews gave him over to be killed. Jesus’ death was the result of God’s plan, the treachery of the Jews, and the “wicked hands” of the Gentiles, who crucified and killed him (.23). God is in complete control even though the Jews brought Jesus to trial and the Roman soldiers killed him.[21]
Note both divine plan and human freedom. We maintain both.
4. Jesus rose from the dead (.24). God raised him up. This was also part of God’s sovereign plan.
5. Peter sets out to prove this fact from Scripture. What David wrote (Ps 16:8-11) went beyond himself and was prophetic of Jesus’ resurrection (.25-31). David died and saw corruption (.29), so the text applies more fully to the Messiah, David’s descendant (.30).
6. “Hell” (.27) is the word “Hades” (Heb. “sheol”), the grave or the place of the dead, or simply death. He’s not referring to the place of eternal punishment. He means “the grave.”
7. The disciples were witnesses of the resurrection (.32).
8. Jesus was exalted to the right hand of God and has now sent the Holy Spirit. The evidence of this fact was being seen and heard (.33). Peter appeals to Psalm 110:1 as evidence. David spoke of one being exalted to God’s right hand. David did not ascend into heaven, so he could not have been speaking of himself. It follows, implicitly this time, that David must have spoken of his messianic descendant. The conclusion is the same as before. The outpouring of the Spirit testifies to the ascent of the Messiah since David predicted this ascent. Thus, Christ is Messiah.[22]
9. Verse 36 is the climax of the sermon. Remember that the crowd had asked, “What does this mean?” (.12). Here’s the answer: Jesus is both “Lord and Christ” (.36). God is the one who has caused this to occur; God gave Jesus these titles. The word “made” has the sense of “appointed.” The resurrection proves that Jesus has the right to the titles Lord and Christ.
a) For a Jewish audience, the title “Christ” has most significance—the Messiah, the one fulfilling all the OT expectations, the king of Israel, etc.
b) For Gentiles, the word “Lord” has more meaning—owner, master.
C. Invitation and Response (2:37–41)
1. The Jewish crowd followed Peter’s logic and felt remorse for their part in crucifying Jesus. The people were “pricked in their heart” and wondered what to do about these facts (.37). They felt guilt, anxiety, and remorse; they had rejected and crucified their long-awaited Messiah.
2. Peter presented them with four essentials of conversion. All of these are usually connected in Acts (and still should be connected today). Repentance leads to baptism, the forgiveness of sin, and the gift of the Spirit.
a) Repentance—turning away from evil; change of mind/heart; confession of sin
b) Baptism in the name of Jesus Christ;
c) Forgiveness of sins;
d) Receipt of the Holy Spirit.
A few notes about these:
• Peter calls for an individual response. It didn’t matter if they were Jews; they still needed to repent and be baptized. This should be done in the name of Christ. Those repenting and being baptized are calling upon Christ for salvation (2:21). This would have been a radical step for a Jewish person.
• He doesn’t even mention faith, but that is understood in his message. Repentance is linked with faith in Acts (20:21). Repent is virtually synonymous with conversion (11:18, 17:30, 20:26).
• We should not get hung up on “baptism for the remission of sins.” The word “for” can mean “on the basis of.” The forgiveness of sins is the basis or reason for being baptized.
• We should also not downplay the importance of baptism. The normal NT pattern is that baptism follows salvation. The two ideas are often closely linked (cf. 2:41; 8:12, 36-38; 9:18; 10:47-48; 18:8; 19:5; also Heb 10:22; 1 Peter 3:18-21).
• Peter’s first command is to repent; implied in the command is the exercise of faith. His second command, the command to be baptized, is best taken as the response of those whose sins are forgiven rather than as a condition for forgiveness. While water baptism is important as a step of obedience and as a public affirmation of saving faith, faith alone saves.[23]
3. Peter stated that “this promise” (the forgiveness of sins and outpouring of the Holy Spirit) is for the Jews and for “all whom the Lord our God shall call.” Both Jews and Gentiles included.
4. Peter continued to preach (.40). Luke relates only a part of Peter’s sermon.
5. Three thousand people received the gospel message and were baptized that day (.41)
III. The Common Life of the Community (2:42–47)
A. The new converts continued steadfastly in their new faith (.42). They were involved in four practices:
1. Listening to the apostles’ teaching, which included a compilation of the words of Jesus (cf. 20:35), some account of his earthly ministry, death and resurrection (cf. 2:22-24), and a declaration of what all this meant for man’s redemption.[24]
2. Fellowship with other believers—at this time they were just another sect of the Jews, but they were becoming a distinguishable entity separate from the Jews.
3. Breaking of bread—participation in the Lord’s Supper, the agape meal
4. Prayer—sharing prayer together in private household worship (and perhaps worship in the temple, which many of them continued to do)
This pattern seems normative.
B. The event inspired “fear” from the Jews. The apostles did many “wonders and signs” which inspired reverent fear from the people (.43). The group had a wide influence; even unbelievers knew about the events of Pentecost.
C. The believers enjoyed close fellowship and mutual support. Others joined with them regularly (.44-47). The believers remained faithful to their Jewish heritage by continuing to worship in the temple. They also fellowshipped in homes.
Quote: Verses 43–46 give an ideal portrait of the young Christian community, witnessing the Spirit’s presence in the miracles of the apostles, sharing their possessions with the needy among them, sharing their witness in the temple, sharing themselves in the intimacy of their table fellowship. Their common life was marked by praise of God, joy in the faith, and sincerity of heart. And in it all they experienced the favor of the nonbelievers and continual blessings of God-given growth. It was an ideal, almost blissful time marked by the joy of their life together and the warmth of the Spirit’s presence among them. … Luke’s summaries present an ideal for the Christian community which it must always strive for, constantly return to, and discover anew if it is to have that unity of spirit and purpose essential for an effective witness.[25]
Acts: The Expansion of the Church into the World
Lesson 3: The Power of Jesus’ Name (Acts 3:1–4:4)
The disciples had received the outpouring of the Holy Spirit on the Day of Pentecost and were enjoying close fellowship in Jerusalem. Soon more opportunities arose to proclaim the gospel within the city. The promise of Acts 1:8 is beginning to be fulfilled along with miraculous signs done to verify the message (cf. 2:43).
At this point, all believers in Jesus were Jewish, and they were intent on winning their countrymen to the Messiah. Chapters 3-5 are set entirely in Jerusalem.
This section contains a description of how Peter and John healed a crippled man in Jesus’ name, how Peter preached a message of salvation through Jesus’ name, and how the disciples were persecuted because of Jesus’ name.
I. Peter’s Healing a Lame Beggar (3:1–11)
A. .1 The fact that the disciples had become followers of Christ did not mean that they turned their backs on the Jewish heritage. They continued going to the temple because they considered themselves to be good Jews. Acts is a transitional book explaining how God’s program switched from OT Israel to the NT church. So there is some overlap as the transition is made.
B. This was the “ninth hour,” about 3 pm. Large crowds would have been there at this time to participate in the evening sacrifice.
C. .2 The crippled man was lame from birth, which makes his healing even more surprising (he’s over 40 years old at this time [4:22]). This was a serious, long-standing condition. Cripples in this era commonly supported themselves by begging. Relatives or friends probably carried him to a spot near the temple to beg for money. “Alms” is charity or kindness. Jews were supposed to be generous to those in need and considered almsgiving a virtue. Those entering the temple for worship might have been particularly generous.
D. .2 The gate called “Beautiful.” It’s impossible to say for sure where this was located. Several of the gates leading to the temple were highly decorated with silver, gold, or bronze.
E. .6 Peter gives the beggar something far more valuable than silver or gold; he healed the beggar “in the name of Jesus.” The apostles had no inherent power to heal or do miracles. In the biblical sense, a name is far more than a label. It represents a person and is an extension of that person’s being and personality. To invoke the name of Jesus is to call upon his authority and power.[26] Jesus was working through the agency of the apostles. So the work of Christ continues in the work of the apostles.
F. .8 The beggar was completely healed and started boisterously praising God. Note a very important detail: the healed man “entered with them into the temple…” Entry into the temple would have been impossible before his healing. Handicapped people were denied access to the inner courts of the temple (cf. Lev 21:17–20; 2 Sam 5:8).[27] After sitting outside the gates for his whole life, this is probably the first time he ever entered the temple precincts. So on the same day, he was healed physically and also found spiritual acceptance among his own people and in the place of worship. No wonder the man was filled with such joy.
G. Luke used a rare word (hallomai) for the man’s jumping, a word found in the Septuagint text of Isa 35:6 with reference to the messianic age: “Then will the lame leap like a deer.”[28] This is further evidence that the Messianic age has arrived.
H. .9 The people at the temple saw the miracle and were filled with “wonder and amazement.” They knew the man to be a lame beggar, and now they saw indisputable proof of his healing.
I. .11 Word of the healing spread quickly, and soon a crowd had gathered to see the healed man. Solomon’s “porch” or colonnade or portico—quite a large area with many columns holding up a cedar roof. It was along the eastern wall across from the court of the Gentiles. Peter seizes the opportunity to present the gospel message to this huge crowd.
One transformed life can be very influential. The testimony of this one person led to the salvation of many more. Each individual is important. If we want to reach crowds, we must start with individuals.[29]
II. Peter’s Sermon from Solomon’s “Porch” (3:12–26)
Peter’s message here contains several basic elements: He shows that Jesus is responsible for the lame man’s healing; he preaches the gospel message of Jesus’ death and resurrection; he appeals to the crowd to repent and accept Jesus as their Messiah.
A. .12 He denied that he had the power to do the miracle.
B. .13-16He gave credit to Jesus for the healing.
1. .13a He connected Jesus to the God of Abraham, Isaac and Jacob. He did not deny the historical faith of the Jews.
Note: “his Son Jesus” – “son” is a word often translated as “servant” (paiv). Isa 52:13 uses the same word (in the LXX) to describe “the servant of the Lord.”
2. .13b-15 He accused the Jews of being responsible for Jesus’ death. Here he puts more blame on the Jews than on the Romans.
a) They denied Jesus. Pilate would have let Jesus go, but the Jews demanded his death (Lk 23:13-25).
b) They accepted Barabbas instead. They themselves were murderers.
c) They “killed the prince of life,” but God raised him from the dead. “Prince” can also mean “author.”
d) .13 Isaiah 53:12 (LXX) predicts that the Servant of the Lord would be “delivered up” (handed over).
e) Notice these titles: .13 Gods “son/servant,” .14 “Holy One and the Just,” and .15 “prince/author of life.” Jesus was not who the Jews took him to be.
f) Peter and the apostles are witnesses of the resurrection.
3. .16 The name of Jesus and faith in his name made the beggar whole. Here’s another evidence that Jesus was whom he claimed to be—this beggar has been healed in Jesus’ name.
Note the quality of the healing: “perfect soundness.” That’s much different than what passes for healing today. [e.g., faith healer kicking guy in the stomach]
The name of Jesus Christ still has power! While we may not perform the same apostolic miracles today that were seen in the early church, we can still see amazing transformations occur in people’s lives through the power of Jesus’ name.
Also, we can give someone a cup of cold water in His name (Mark 9:41), and we can receive a child in His name (Matt. 18:5). We can ask in His name as we pray (John 14:13–14; 15:16; 16:23–26). These ministries may not seem as spectacular as healing a cripple, but they are still important to the work of God.[30]
4. .16 Whose faith was it? It’s not clear from the text that the beggar exercised faith in Christ. Perhaps he did; the text doesn’t say. Peter and John had faith; that’s obvious. Healing is not necessarily based on the faith of the one being healed. Likewise, lack of healing is not necessarily a lack of faith. E.g., raising the dead—they have no faith.
C. .17–21 Peter called his audience to repent and to consider the blessings God will grant them as a result.
1. .17 He admited that the Jews killed Jesus “through ignorance.” He almost seems to let them off the hook for their sin; they were ignorant of who Jesus was. Jesus mentioned this spiritual blindness when he said “Father, forgive them, for they know not what they do” (Lk 23:34). The Jews did not realize that Jesus of Nazareth came to them as their Messiah. Nor did they understand the Scriptures that spoke of the suffering Servant, that is, the Messiah. [31] Cf. Acts 13:27.
2. Thinking in OT terms, sins of ignorance were considered by the Jews as forgivable sins and were distinguished from conscious, intentional sins, which the OT describes as those done “presumptuously.” Means of atonement were available for sins of ignorance, but not for intentional, deliberate sins (cf. Num 15:27–31).[32] So Peter offered the Jews a second chance to accept Jesus as their Messiah. They still have an opportunity to repent and be saved. “They had refused the “pre-Cross” Jesus; now they were being offered a post-Resurrection Messiah.” [33]
God is long-suffering with lost sinners. The leaders of Israel had rejected the ministry of John the Baptist (Matt. 21:23–27) and the ministry of Jesus, and yet God gave them another opportunity to repent and be saved. They had denied and killed their own Messiah, and yet God patiently held back His judgment and sent another messenger to them. God’s people today need patience as we witness to a lost world.[34]
3. .18 He said that Jesus’ death was the fulfillment of prophecy. Jesus’ suffering by the hands of sinful men was according to God’s plan. Similar to 2:23, where divine sovereignty and human responsibility converge.
4. .19-21 He urged his audience to repent and be converted in order to be forgiven. The solution to this great crime against Jesus is to accept him for who he is—the Messiah. Both “repent” and “be converted” mean “to turn.”
They must renounce their former life and turn their thinking around, so that they no longer follow their old ways but listen obediently to God’s Word fulfilled in Jesus Christ. [35]
This is still true today. Only those who turn to Christ in repentance will experience the restoration and forgiveness that he promises. Cf. Acts 20:21. Repentance is often neglected in a gospel presentation.
Quote: False sorrow for sin could be mere regret (“I’m sorry I got caught!”) or remorse (“I feel terrible!”); and such feelings have a tendency to pass away. … True repentance is admitting that what God says is true, and because it is true, to change our mind about our sins and about the Saviour. [36]
True witness involves the “bad news” of sin and guilt as well as the “good news” of salvation through faith in Jesus Christ. There can be no true faith in Christ unless first there is repentance from sin. It is the ministry of the Holy Spirit to convict lost sinners (John 16:7–11), and He will do this if we faithfully witness and use God’s Word. [37]
5. .19b The “times of refreshing” is probably the same as the “restitution of all things” (.21). This is Messianic language; the Jews were expecting the Messiah to come and bring refreshing and restoration of the nation.
6. .21 Jesus has ascended to heaven and he’ll remain there until the appointed time.
7. Question to consider: What would have happened had the Jews repented and accepted Jesus at this time? Peter seems to be offering the kingdom again to the Jews—“repent, be converted, the times of refreshing will come, he shall send Christ” (.19-21). That scenario is somewhat speculative and God had other plans.[38]
D. .22–26 Peter gave scriptural support for the appeal.
1. .22-24 He based his remarks in the OT promises. Jesus was that prophet like Moses. Quoting Deut 18:15, 19. The Jews considered Moses the greatest prophet on earth because God spoke to him face to face (see Num. 12:8).[39] Peter implied that (1) true belief in Moses will lead to a belief in Jesus, and (2) belief in Jesus places one in true continuity with Moses.[40] Belief in Jesus is consistent with the historical faith of the Jews.
Joh 5:46 [Jesus said,] … had ye believed Moses, ye would have believed me: for he wrote of me.
2. All the prophets from Samuel onward spoke about “these days” (.24b), i.e., the life and ministry of Jesus. Jesus fulfills all the OT expectations.
3. .25-26 Peter affirmed that Jesus is the fulfillment of God’s promise to Abraham (Gen 12:1-3). God sent his Son to them “first” (.26) to bless them and turn them from their sins. Cf. Gal 3:14.
God has promised to fulfill the Scripture. All the prophecies will come true.
III. Peter and John are Arrested (4:1-4)
A. This is the first instance of resistance or persecution the Christians experienced. The common people were accepting the message, but the Jewish authorities now stepped in to silence the gospel message. Jesus predicted such persecution (Mt 10:17–18; Luke 21:12–15; John 15:18–16:4).
Whenever God blesses, Satan shows up to oppose the work and silence the witness; and often he uses religious people to do his work. The same crowd that opposed the ministry of Jesus Christ also opposed the work of the Apostles, and they will oppose our ministry today. Expect it—but don’t let it stop you! The important thing is not that we are comfortable, but that the name of the Lord is glorified through the preaching of the Gospel.[41]
B. .1-2 The religious authorities became angry that Peter and John were preaching in Jesus’ name and “came upon” them.
1. The “captain of the temple” was called the sagan, and he had extensive duties, included assisting the high priest in all ceremonies. He was in charge of the temple grounds and had the power to arrest.[42] He was the commanding officer of the temple police force, second only to the high priest.
2. The Sadducees of the first century rejected the oral traditions of the Pharisees and considered only the Pentateuch as valid. They didn’t believe in resurrection or eternal life.
3. Politically, the Sadducees supported the Roman occupation of Israel. They wanted to get along with the Romans in order to preserve their own interests. In return, the Romans gave the Sadducees considerable power, often appointing the high priest from their ranks, who was the most powerful political figure among the Jews in that day. They wanted to avoid conflict with the Roman authorities.[43]
4. Peter and John were preaching revolutionary ideas, and the Sadducees wanted to shut them up. They didn’t like that they were teaching, and they especially did not like what they were teaching—resurrection from the dead.
C. .3 The religious authorities arrested Peter and John and put them in prison overnight. The Jewish authorities were no doubt frustrated that Jesus’ disciples were continuing to preach about Jesus. They had put him to death just a few weeks before, and they probably expected the followers of Jesus to disband and quit preaching. They were wrong.
D. .4 Many more Jews believe the gospel message, and the number of the disciples now reaches about 5000. In spite of persecution and resistance, the gospel continues to grow—a major theme in Acts. Scholars estimate that as many as 20,000 people had converted to Christ by the time of Stephen’s death (Acts 7).
“The blood of the martyrs is the seed of the church.” E.g., Christian church in China has prospered in spite of official opposition and persecution. DBTS work with Chinese national pastors.
I wonder how popular Christianity would be here in the US if we faced a little persecution.
Acts: The Expansion of the Church into the World
Lesson 4: Persecution, Prayer, and Power (Acts 4:5–31)
Peter and John had healed a crippled man in the name of Jesus Christ. As a crowd gathered, Peter used the opportunity to preach the gospel and to encourage them to repent and accept Jesus as the Messiah. When the Jewish officials got news of this, they arrested Peter and John. We should learn how to respond to persecution from this occasion in the life of the early church.
I. Peter and John Arrested and Interrogated (4:1–12)
A. The Arrest (4:1-4)
B. The Council’s Inquiry (4:5–7)
1. .5 Peter and John spent the night in the jail. The next morning, the Jewish authorities gathered to consider what to do to the apostles. This is a serious meeting involving the highest leadership of the Jews.
2. .6 The authorities listed are from the family (“kindred” KJV) of the high priest. The Sanhedrin (“the council” .15) was the supreme court of the land, and they held jurisdiction over the temple area. The Sanhedrin consisted of the high priest and 70 other men. The majority were Sadducees. They had the right to enquire into what happened at the temple that day (read Deut 13:1-5). Unfortunately, the Sanhedrin was composed of corrupt politicians whose main goal was to stay in control, not to seek the truth.
a) “Rulers” were priests who represented the 24 priestly courses (cf. 23:5; Matt. 16:21).
b) “elders” were tribal and influential family heads of the people.
c) “scribes” were teachers of the law. [44]
d) Annas: the former high priest (6-15 AD) who was deposed by the Romans. Annas was still the most powerful political figure among the Jews at that time. Several of Annas’ relatives held the office of high priest. Annas was the power behind the scenes; he was the boss. When Jesus was arrested, he was taken to see Annas first (Jn 18:13-22).
e) Caiaphas: the reigning high priest, Annas’ son-in-law (John 18:13), the one who had turned Jesus over to Pilate for crucifixion
f) John: probably another son of Annas, or perhaps a son-in-law of Caiaphas.
g) Alexander: unknown person; likely another family member
1. .7 The members of the council asked by what power or in whose name they had “done this.” They could not deny the miracles so they attempted to attack the method or source of the power.[45]
2. Their preaching about Jesus and the resurrection, as well as the healing of the cripple, had significant political repercussions. The Sanhedrin wanted to keep the peace, and this activity had the potential to upset things.
Phrase “in the midst” – the Sanhedrin sat in a semicircle.
App: We must admit that the gospel message is potentially very upsetting. Jesus predicted that families would be divided over it (Mt 10:35). Later we find that the apostles turn the world upside down because of their preaching (Acts 17:6).
A. Peter’s Response (4:8–12)
1. We probably don’t appreciate the gravity of this situation. Peter was little more than a Galilean fisherman. The Sanhedrin was composed of the most well-educated, influential, rich, and powerful men among the Jews. This very court had condemned Jesus to death. Peter had good reason to be intimidated, but he was not. He wa bold and confrontational.
2. .8 Peter was “filled with the Holy Spirit.” He had great boldness and confidence in this very imposing setting. Peter’s response was more like a sermon than a defense. Read Luke 12:11-12.
App: The filling of the HS is a repeatable experience; in fact, Peter and the others will be filled again before the end of the day (4:31). The baptism of the HS is a one-time experience that occurs at salvation.
3. .9-10 Peter described the healing as a “good deed.” The Jews should have been glad to see a good deed done. They should have been rejoicing instead of putting them on trial. Peter asserted that the healing was done “by the name of Jesus of Nazareth.” He was not at all intimidated by these people.
The word “made whole” is the same for “saved.” The physical “salvation” of the lame man through the name of Jesus is thus a pointer to the far greater salvation that comes to all who call upon his name in faith.[46]
4. .10b Peter blamed the Jewish authorities for Jesus’ death. God raised Jesus from the dead, and the man was made whole “by him.” The healing demonstrated the truth of Jesus’ resurrection. Remember that the Sadducees did not believe in resurrection, so it did not fit their “system” to allow that Jesus had risen from the dead.
5. .11 Peter quoted from Psalm 118:22, asserting that Jesus was the stone “set at nought” who has become the “head of the corner.” Peter quoted from that text again in 1 Peter 2:4-8. The Jewish authorities were the “builders” that had rejected Jesus, the cornerstone. Daniel tells about a vision he had of a stone that became a great mountain (Dan 2:31f). They had rejected this “stone,” who was the center of God’s plan for redemption. These Jewish authorities would have understood the reference.
6. .12 Peter asserted that there is no other means of salvation other than through the name of Christ. Remember his audience—the leaders of the Jews. He’s telling them that there is no salvation through Abraham or Moses; i.e., they are not saved if they reject Jesus.
This text is one of the clearest expressions of the exclusivity of Christianity. There is no salvation in any Christ-denying system.
I. Warned and Released (4:13–22)
A. The Council’s Deliberation (4:13–18)
1. .13 The council was impressed by the boldness of Peter and John.
2. .13b “Ignorant and unlearned” doesn’t mean that they were uneducated or illiterate. Jewish children usually attended a synagogue school and could read and write. They were not graduates of the formal rabbinical schools; they were not theologians. They were ordinary fishermen, laymen, outsiders. Likewise, Jesus was not trained in the rabbinical schools; he was a mere carpenter.
3. .13c It was obvious that Peter and John had “been with Jesus.”
▪ It’s interesting to contrast the boldness of Peter here before the Jewish authorities and his conduct a few weeks prior to this when Jesus was arrested. Before he was afraid to confess Jesus’ name to a little girl (Mt 26:71-72). Now he’s boldly proclaiming the name of Jesus to the highest authorities among the Jews.
4. .14 The healed man was there as well, and he apparently verified the story. There was visual proof that the healing really happened, and they could not deny it. Read Luke 21:15.
Unfortunately, much of the “healing” going on today is a hoax.
5. .15-16 The council met together and admitted that a “notable miracle” had been done by the apostles; there was no denying that. Everybody in Jerusalem knew about it and could confirm that it happened. But instead of admitting the truth or considering the claims of Peter and John, they try to cover up the truth and avoid it. These incredibly hard-hearted men were so intent on protecting their own interests that a bona fide, undeniable miracle had no impact on them.[47]
At the end of vs. 14, it almost seems as if the authorities might be swayed by Peter’s message. Unfortunately not. “But … But.” Here we have another official denial of Jesus by the Jewish authorities. They continue to reject the only means of salvation. This rejection of Jesus by the Jews becomes a theme in Acts, and it leads to the gospel being redirected to the Gentiles.
6. .17 The council determined to threaten the apostles to shut them up. Instead of considering what the miracle might mean, they simply commanded them to stop preaching in Jesus’ name. They wanted to prevent this message from influencing the common people.
This story shows us the utter depravity of man’s heart. In the face of a genuine miracle, they refuse to consider that what the apostles are preaching might be true. Had they honestly considered the evidence and meekly listened to the message, they might have been saved, but their pride and hardness of heart stood in the way.[48]
Our Pentecostal friends tell us that signs and wonders are necessary to convince a lost world that Jesus is the savior. Yet here we see that even those who admit that a “notable miracle” has been done refuse to accept the message. Also, Satan and false prophets can display amazing powers (2 Thes 2:9-10). Miracles alone never convict or convert the lost sinner.
Once again we see the utter futility of man’s attempts to stop the word of God from spreading. Cf. Isa 55:10-11.
The enemies of the church are always trying to get Christians to shut up. Unfortunately, too often we do just that. We need to speak up boldly like Peter and John do here.
7. .18 The council commanded Peter and John not to speak in Jesus’ name any more.
B. Peter’s and John’s Response (4:19–20)
.19 Peter and John refused to stop speaking in Jesus’ name, even if the council forbade it. Jesus had commanded them to preach in his name (Mt 28:18-20; Acts 1:8), and they were not about to stop. They could not help talking about what they had “seen and heard.”
What we have in the NT are eye-witness accounts from the apostles. They saw and heard these things; they experienced them. There is no reason to doubt what they tell us. Cf. 1 John 1:1-2.
At times, resisting authority is the right thing to do. We have the right to resist when the authority tells us to do something wrong or prohibits us from doing our Christian duty. This is the only basis for civil disobedience that the Scripture permits. Otherwise, we must obey the authorities (Rom 13).
C. The Apostles’ Release (4:21–22)
1. .21 The council further threatened Peter and John but could not punish them because of the popular support for the healing. They had no grounds or basis for punishing them. Here is a mere threat; just a chapter later, the Sanhedrin has the disciples flogged (5:41).
2. Like all politicians, they did not want to stir up the anger of the people.
3. .22 “miracle” is “sign” (shmeion). That is what the man’s healing had been—a sign that attracted the Jews to the gospel and ultimately to faith. It had been a sign to the Sanhedrin as well, a pointer to the sole name in which salvation (ultimate “healing”) is to be found.[49]
II. The Prayer of the Community (4:23–31)
A. .23 Upon their release, Peter and John reported to the others what had happened. Some of the people must have gathered, perhaps to pray for the release of Peter and John.
B. .24 The church praised and worshipped God. It’s clear that these people were well-versed in Scripture. The language here is filled with OT imagery and ideas.
1. .24b They acknowledged God as the sovereign creator.
2. .25-28 They quote from Psalm 2 and apply it to Jesus. Psalm 2 describes the revolt of the nations against the Lord and His Christ. The psalm originally grew out of the crowning of a new king in Israel, perhaps David; but its ultimate message points to the King of kings, Jesus Christ.[50]
.25 Note what they thought about Scripture: God spoke by the mouth of David. That’s inspiration—God speaking thru men. God is the author of Scripture who has worked through human instruments to announce and record His revelations (cf. 2 Tim. 3:16; 2 Pet. 1:21).[51]
3. .27 “anointed” – basis for “Christ,” the anointed one. “Child” here and in vs. 30 (KJV) is “servant.”
4. .28 Again we see the sovereign hand of God in the things that had happened. Jesus’ suffering and death was part of God’s plan. Despite the raging of the heathen, God’s purposes will prevail.
God’s sovereign plan may include the wicked actions of wicked people. Suffering and death are not outside of God’s will.
5. .29-30 They appealed to God to see what is happening and to grant them boldness to speak God’s word and to do signs and wonders in Jesus’ name.
Some principles from the prayer:
▪ Prayer unites—they were “in one accord.” Division in the church always hinders prayer.
▪ Prayer should reflect on the Scripture. The Word and prayer go together.
▪ Prayer admits one’s dependence on God.
▪ Prayer seeks that God’s will might be accomplished. True prayer is not telling God what to do, but asking God to do His will in us and through us (1 John 5:14–15). It means getting God’s will done on earth, not man’s will done in heaven.
▪ Prayer asks for enablement. They didn’t ask God to change the situation but for boldness in it.[52] Even though the miracle had led to the arrest of Peter and John, they ask for more “signs and wonders” to be done. They surely knew that this would result in more persecution.
C. .31 The place is shaken. Sometimes shaking can indicate the presence of God (Ex 19:18; Isa 6:4). The experience no doubt gave them a sense of God’s presence and his response to prayer. They were filled with the Holy Spirit, and spoke the Word of God with boldness (but without tongues). The prayer of vs. 29 is answered just two verses later.
Principles:
• The correct response to persecution is prayer.
• Trials can energize and motivate. Instead of being depressed over this arrest and trial, it seems to energize the group.
• Persecution is bound to happen if we are vocal witnesses, and especially if we are having an impact on others.
• When we have opportunities to speak for Christ, we should be bold and very clear with the message—the person and work of Christ and the fact that salvation is available only through him.
• The threat of persecution should not deter us. We should be bold even in the face of persecution. Don’t compromise when threatened.
• How we behave under persecution is important. The members of the Sanhedrin “marveled” (.13) at the boldness of Peter and John.
• God is the highest authority. When other authorities contradict God, we must obey God, even if that results in persecution.
Acts: The Expansion of the Church into the World
Lesson 5: Unity, Hypocrisy, and Power (Acts 4:32–5:16)
The apostles had survived their first encounter with persecution. They had been released from their brief prison stay, preached the gospel to the Jewish authorities, and reunited with their brethren. Now Luke describes the unity the early church enjoyed, a threat that hypocrisy presented, and the miraculous power the apostles displayed.
I. The Common Life of the Community (4:32–37)
Community life was marked by four things: their unity in mind and heart (.32a), their sharing of their possessions (.32b), the power and witness of the apostles (.33a), and the grace of God, which rested upon them (.33b).[53]
A. .32 The early church enjoyed a remarkable sense of unity—“one heart and one soul.” The believers were acting almost like a large family. That attitude should still characterize the church.
B. .32b They also shared their possessions. Seems to be some sort of communal living going on. But note that the practice was wholly voluntary. There was no transfer of ownership, no control of production or income, no requirement to surrender one’s property to the community.[54] The government was not compelling this. The motive was love and concern for one’s fellow believer.
The generosity we see here in the early church is quite remarkable.
C. .33 The apostles were displaying “great power” as a witness to the resurrection of Christ.
That’s an important detail to note: the miracles had a purpose—to witness to the truth of the resurrection of Christ.
D. .34-35 People with resources made them available to everyone in the group. It’s unlikely that everyone did this, but some did. Resources were distributed according to need. They felt responsible to take care of one another.
E. .35 To lay one’s gift at the apostles’ feet was to offer it to Christ. In Acts 6, the apostles decide to give the distribution responsibility to others in the church.
F. .36-37 An example of this sharing spirit was Joses (Joseph)/Barnabas, who sold some property and gave the money to the apostles. This is the first mention of Barnabas, who shows up many more times in the NT. Acts 11:24 sums up the character of this “Son of Encouragement”: “He was a good man, full of the Holy Spirit and faith.”[55] Barnabas gave a practical demonstration of Christian social concern.[56]
G. Question: to what degree should we be following this communal model? Is this supposed to be normal for church life?
1. Remember that this was voluntary and based on a unifying religious principle—all were believers in Christ; that’s what unified them. It was also a relatively small group at this time, centered in Jerusalem, and under threat from the Jewish authorities. Somewhat unusual circumstances pertained.
2. We should certainly be generous and willing to meet the needs of fellow believers. At times, we may be led to sell property or possessions to provide resources for those in need.
3. While the early church’s spirit of sacrifice and loving generosity is worthy of our emulation, believers today are not required to imitate these practices. The principles of Christian giving are outlined in the epistles, especially in 2 Corinthians 8–9; and nowhere are we instructed to bring our money and lay it at the pastor’s feet (Acts 4:35), as though he were an apostle. It is the spirit of their giving that is important to us today and not the “letter” of their system.[57]
4. Later on in Acts we don’t find much evidence that this communal style of living persisted as the church continued to expand. This communal living seems not to be required or normative for church life. Caring for one another and even sacrificing to meet needs is certainly a practice that we should continue to observe.
II. An Example of God’s Judgment on Hypocrisy in the Community (5:1–11)
If Barnabas was a positive example of the community’s sharing, the story of Ananias and Sapphira provides a sharp contrast.[58] The story provides a warning against hypocrisy and deceit in the church.
This is the first example of trouble arising from within the early church. They had experienced resistance and persecution from outside, but now we see problems brewing from the inside.
A. Peter Confronts Ananias (5:1–6)
1. 5:1-2 Ananias and Sapphira sold some property and brought the money to the apostles. Perhaps they were impressed by what Barnabas had done and wanted similar acclaim for themselves, but they didn’t want to sacrifice quite as much. Apparently, they said that they were going to sell some property and give all the money to the church. Then they sold it, kept some of the money for themselves, and told everyone that the money they gave was the entire amount of the sale. They agreed together to lie about the donation.
.2 Peter uses a particular word here (enosfisato), meaning to pilfer, to embezzle. One does not embezzle one’s own funds but those of another, in this instance those funds had been pledged or promised to the church. Significantly, the same rare verb occurs in Josh 7:1–26 (LXX), the story of Achan, who took from Jericho some of the booty “devoted” (i.e., set aside for God) for sacred use. Achan received a judgment of death from God himself, and Luke may well have seen a reminder of his fate in the similar divine judgment that came upon Ananias and Sapphira. They too had embezzled what was sacred, what belonged to the church.[59] Both Achan and A & S experienced the immediate and drastic judgment of God. Both serve to warn us about the tragic results of hypocrisy and deceit.
2. .3-4 Peter somehow knew that Ananias was lying about the donation and charged him with lying to the Holy Spirit. Ananias did not have to give the money. Even after he sold it, he did not have to give all the money. But once he promised to give the entire amount, that amount became sacred. It now belonged to God. So to hold back some of it for himself was sinful. He misrepresented what he was doing.
3. .3 All this had happened because Ananias had allowed the archenemy of the Spirit, Satan, to enter his heart. Like Judas, Ananias was motivated by money.
Essentially, hypocrisy is lying/deceit. It’s claiming to be something you are not. The word “hypocrisy” literally means “to wear a mask; to be an actor.” Hypocrisy is deliberate deception, the attempt to make people think we are more spiritual than we really are.
We hear this allegation all the time: “The church is full of hypocrites.” The church no doubt contains hypocrites; A & S are prime examples of that. We should guard against hypocrisy in our own lives. Jesus rebuked the Pharisees for drawing near with their mouths when their hearts were far away (Mt 15:8). We must make sure that we are sincere and not hypocritical in our worship.
.4 Note that the Holy Spirit is equally God. Also, lying to the church is the same as lying to God.
4. .5 Ananias died on the spot, and “fear came on all” who heard about it. This was obviously a case of divine judgment, not natural causes. Same for his wife.
5. .6 Seems like they skipped the funeral entirely. Hasty arrangements were common for criminals and suicides, and in this case, when the judgment of God fell on someone.
B. Peter Confronts Sapphira (5:7–11).
1. .7-8 A few hours later, Sapphira came in and affirmed the lie that her husband had told. Peter gives her the opportunity to deny the lie, but she does not.
2. .9 Peter charged her with tempting the Spirit and said that she would suffer the same fate as her husband. She had been complicit with her husband in the hypocritical lie, and now she would suffer the same judgment that her husband experienced. She would join her husband in the grave.
3. .10 She fell down and died on the spot. Peter was not the cause of her death. God’s judgment was the cause. Peter was merely the spokesman, like an OT prophet.
4. .11 Great fear came upon the church and those who heard these things. This is the point of the story (cf. .5b). This is clearly a warning for the church. The Spirit’s presence in the church is not to be taken lightly. Because of the Spirit’s presence in the church, “fear” (reverent awe and respect) is the proper attitude.
“We must keep in mind that their sin was not in robbing God of money but in lying to Him and robbing Him of glory. They were not required to sell the property; and, having sold it, they were not required to give any of the money to the church (Acts 5:4). Their lust for recognition conceived sin in their hearts (Acts 5:4, 9), and that sin eventually produced death (James 1:15).”[60] Jesus was very critical of those who served God just to be seen of men (read Mt 6:5, 23:5, 12).
God’s judgment for hypocrisy seems rather extreme in this case. Death for hypocrisy and deceit seems too harsh. How many people are hypocritical in church? How many are deceitful? These are probably pretty common offenses. Why did God judge so harshly in this case?
1. This was at the beginning of a new period in salvation history. The church age had just begun. God is making a clear statement here at the very beginning of the church age about the sanctity of the church.
2. God often is severe in his judgment at certain times to teach his people the importance of sincere worship. E.g., Nadab and Abihu’s “strange fire” (Lev 10), Uzziah (2 Ch 26:19). It was necessary for people to see that God was directly involved in the establishment of the early church.
3. Peter asserts that this was a Satanically-inspired lie (5:3). Satan is a liar and a murderer (John 8:44). He lied to and through this couple, and the lie led to their deaths.[61]
A few other lessons from this event in the life of the church:
1. Hypocrisy and deceit have no place in the church. We are to be truthful and sincere and obedient. Our focus should not be on gaining acclaim for ourselves.
2. Believers are not exempt from God’s judgment. A & S were apparently genuine believers. But there is nothing to suggest that they suffered eternal punishment for their deceit. They did not lose their salvation. God terminated their earthly lives prematurely.
3. Motives are important. God judges us not only on behavior but the reasons we behave as we do. God judges the heart. If we are giving for the wrong reasons, it is non-rewardable; it’s sinful. Notice that even a kind, generous act, which is done with a bad motive, is a sin.[62]
4. The church is a holy community, the temple of the Holy Spirit (1 Cor 3:16f). Disunity, deceit, and hypocrisy always hinder the ministry of the Holy Spirit. If the church is to have genuine spiritual power in its life and witness, it must be devoted to maintaining its sanctity and purity.[63]
5. We should also be reminded about the dangers of money and greed. “The love of money is a root of all kinds of evil.”
6. Some sins by believers may result in an untimely death (cf. 1 Cor. 11:30; James 5:20; and 1 John 5:16-17).
7. We should be very careful about how we give to the Lord’s work. The Pharisees were adept at calling attention to their gifts, and they received the praises of men—but that’s all they received! Whatever we possess, God has given to us; we are stewards, not owners. We must use what He gives us for His glory alone (see John 5:44).[64]
There is no “comfortable” solution to the passage. It is a unique story. There is nothing like it elsewhere in Acts, or for that matter in the NT.[65] This was a unique period in the history of the church and God did not tolerate hypocritical deceit as displayed by A & S.
I wonder what church would be like if God caused the death of every hypocrite? I’m glad that God does not judge hypocrisy this way very often.
III. The Miracles Worked by the Apostles (5:12–16)
A. .12 In spite of the threats from the Jewish authorities (4:18), the apostles did many “signs and wonders” among the people. Cf. 4:30. The believers were still gathering at Solomon’s Porch, the very place Peter and John had been arrested previously (4:3).
B. Although God empowered others to do signs and wonders (e.g., Stephen; Acts 8:6), normally it was the apostles who had this capacity (cf. 2 Cor 12:12; Heb 2:4). The office of apostle is no longer operative. The need for confirming/attesting miracles no longer exists.
C. .13-14 For a time, no one dared to join the group. These miracles were very impressive and attractive, but at the same time caused fear. People kept a healthy distance from the apostles. But eventually more people were saved and added to the church. In spite of the opposition of the rulers, the common people were drawn to the believers because something new and exciting was happening.[66]
D. .15-16 Sick people were brought to the apostles from all over the region, and “every one” (apantev) of them were healed. There were no failures and nobody was sent away because he or she “did not have faith to be healed.”[67] Let’s see a modern-day faith healer do that.
E. Regarding Peter’s shadow (.15): In the ancient world, a person’s shadow was the subject of much superstition and was believed to represent his power and personality, to literally be an extension of their person.[68] Luke doesn’t tell us that people were actually healed by Peter’s shadow passing over them. It does show that the people held Peter in high regard for his miraculous healing powers.
Acts: The Expansion of the Church into the World
Lesson 6: Arrest, Miraculous Deliverance, and Continued Ministry (Acts 5:17–42)
The early church had dealt with the hypocrisy and deceit of Ananias and Sapphira, and had emerged stronger and more unified than ever. The healing ministry of the apostles had a wide influence and many were converting to Christianity. This popularity inevitably led to renewed conflict with the Jewish authorities.
I. Arrest, Escape, and Re-arrest (5:17–26)
A. .17-18 Just like before (cf. 4:1-3), the Jewish authorities became enraged by the apostles’ teaching. In this case, they were jealous of the popularity the apostles were enjoying. The word “indignation” (KJV) is often translated as “jealous, envious” (zhlou). They imprisoned the apostles, not in order to safeguard the truth or to protect the people, but merely because they were jealous. We see that hostility is growing between the Jewish authorities and the apostles. This theme continues in Acts.
B. The high priest, Caiaphas (or Annas), led the action against the apostles. He would have been in charge of the temple area, so it was his job to silence the apostles.
C. .19-20 The Angel of the Lord miraculously opened the prison doors and told the apostles to go back to the temple area and keep on preaching. Perhaps the angels caused the guards to fall asleep, or maybe they were temporarily blinded. Interesting to note that the Sadducees did not believe in angels.
The Bible often speaks of angels. They are “ministering spirits” sent to aid those who serve God (Heb 1:14). I don’t believe in guardian angels, but we must affirm that angels exist and work among us.
Is God always going to send an angel to deliver us? No. Plenty of examples of Christians dying in prison or not being protected from persecution. Eventually, all the apostles suffered martyrdom, except John.
.20end The Gospel is referred to as “words of this life.” Cf. John 6:68 Peter’s statement to Jesus: “thou hast the words of life.” The Gospel communicates eternal life to those who receive it.
As disciples of Christ, we have this continuing responsibility to preach the “words of this life” to our generation. Jesus is the source of life, the “way, the truth and the life.”
D. .21a The apostles went back to the temple and began teaching again. They went back to the very place they had been arrested. This shows a lot of courage.
E. .21b The Jewish authorities gathered in council (the Sanhedrin) to discuss what to do about the apostles. They sent to the prison to have the apostles brought to them to stand trial.
Note that Luke used two expressions for the council in 21b, the “Sanhedrin” and then “all the senate of the children of Israel.” He’s not talking about two different bodies. The terms are most likely parallel expressions for a single body. I.e., “the council, even all the Senate…” (so NASB).
F. .22-23 The apostles, of course, were not in the jail. Nobody at the prison knew that the apostles had been freed.
G. .24 The Jewish authorities were perplexed about these events. How did the apostles get out of jail if it was “shut with all safety”? They wondered what the outcome would be.
You can almost imagine the scene… Here they were trying to stop the miracles, but their actions only multiplied the miracles![69]
Quote: What a contrast between the Apostles and the members of the council. The council was educated, ordained, and approved, and yet they had no ministry of power. The Apostles were ordinary laymen, yet God’s power was at work in their lives. The council was trying desperately to protect themselves and their dead traditions, while the Apostles were risking their lives to share the living Word of God. The dynamic church was enjoying the new; the dead council was defending the old.[70]
H. .25 Someone told the council that the apostles were free and were preaching in the temple again.
I. .26 The temple police re-arrested the apostles and brought them to the council. The police tried to keep a low profile to avoid the wrath of the crowds who held the apostles in high esteem (5:13).
J. .26b Note the irony here: the captain of the temple guard, who would have stoned the apostles if commanded to do so, was worried about being stoned himself.
K. With popular support, the apostles probably could have resisted arrest. They could have started a riot or a protest, but instead cooperate with the authorities.
The Sanhedrin was totally thwarted in its designs, totally helpless to control the situation. All was in God’s hands. The only reason the apostles finally appeared before the Council was their own willingness to do so. And they were willing to do so because the events of the night had convinced them once more that they were very much in God’s hands.[71]
We should recognize that our lives are in God’s hands. We may not experience the same sensational miracles as the apostles did, be we can be just as sure that God is active in our lives.
II. Appearance before Sanhedrin (5:27–40)
A. .27-28 The apostles came before the council and the high priest began to question them about why they continued to preach in Jesus’ name after they had previously forbidden them from doing so. It seems that all the apostles were present. They stood before the Sanhedrin while the judges sat. The high priest would have been the presiding officer over the trial.
The high priest charged them with two offenses: 1) they had broken the command issued by the council not to preach in Jesus’ name; 2) they had accused the Jewish authorities with being responsible for Jesus’ death. To “bring…blood upon” someone was to charge him with being responsible for murder and thus liable to judgment. The apostles must have been preaching this publicly. The Jews were responsible for Jesus’ death (cf. Mt 27:22-23, 25).
Note how effective the early church was at communicating the Gospel: “ye have filled Jerusalem with your doctrine.”
It’s also interesting to note that nobody says anything about the apostles’ escape from prison. Another notable miracle had occurred, but it made no difference to the Jews in this case.
Note as well that the high priest would not even mention Jesus by name. It’s “this name” and “this man’s blood,” but not “Jesus.”
B. .29 Peter preached another message to the council. His message is about the same as what he’s told them before.
1. .29 They had not stopped preaching because stopping would be disobedient to God. God’s law was higher in this case than man’s law. God’s will was abundantly clear: the angel told them to go back to the temple and keep preaching (5:20).
The will of God sometimes results in persecution and pain. Here the apostles followed the direct command of God and what did they get for it? A whipping. Following the will of God can be dangerous. No “health and wealth” for the apostles.
We must simply trust God, obey him, and let him worry about the consequences. We can't serve two masters.
2. .29b Before ever using this verse to sanction civil disobedience, you better be very sure what God’s will is on the matter. It’s easy to abuse this concept.
3. .30-31 Peter gives his basic message: the Jewish authorities were responsible for Jesus’ death, but God raised him up and exalted him as Savior who grants repentance and forgiveness.
Even under threat of persecution, Peter doesn’t change his basic message. We don’t water down the gospel.
4. .32 The apostles claimed to be witnesses of these things, along with the Holy Spirit. The council had summoned the apostles to accuse them of crimes, but the apostles end up accusing the Jews of worse crimes. The tables are turned.
5. This was in effect another invitation for the official Jewish leaders to repent and believe in Jesus as the Messiah. Forgiveness and salvation was still available to them if they accepted Jesus. This is the third time Peter has preached this message (Acts 2:36; 3:19–26; 4:10–12).
6. Of course, if they admit that Peter is right, then they also have to admit they were wrong in killing Jesus and wrong in persecuting the apostles. No chance that they’d do that.
C. .33 In response to this message, the Sanhedrin became very agitated and plotted to kill the apostles. They had no interest in accepting Peter’s message. It actually infuriated them—“they were cut” (KJV). The word literally means “sawn in two.” They were ready to kill the apostles over their refusal to stop preaching in Jesus’ name.
Here again we have another demonstration of hardness of heart. Even after a notable miracle has affirmed the truth of the message, they not only reject the message, but they also are deathly hostile to it.
D. .34-39 Gamaliel’s response
1. .34 Gamaliel was a respected teacher of the OT law. He was a Pharisee. He was also Paul’s teacher (Acts 22:3). The Sadducees had political power because they supported the Roman occupation. But the Pharisees had popular support among the people. They had more in common theologically with the Christians than the Sadducees did (e.g., coming Messiah, resurrection, life after death—Sadducees accepted none of that). In this case, Gamaliel is God’s instrument for preserving the apostles (and the early church).
2. Imagine if he had not said anything. The council may have voted to enact capital punishment immediately. They had the core leaders of the church in their hands, and they could have exterminated them rather easily.
3. .35-37 Gamaliel cited several examples of former rabble-rousers whose influence came to nothing.
4. .38-39 Gamaliel advocated that the council leave the apostles alone just in case what they are doing was from God. He advocated a wait and see attitude. If it were from God, they could not stop it. If not, it would just fizzle out anyway.
5. Had they considered it a little, they should have seen that the movement already showed evidence of being “of God.” The miraculous healings and the escape from the jail should have shown them that. They seem to be blind to the evidence.
6. What should we think of Gamaliel’s advice?
a) Is it true that if something is not of God it will fail? Or that only things approved by God succeed? In the end, it is true that God’s plan will prevail. But many things that are contrary to God’s moral will have great worldly success. Some of the most “successful” things, people, and movements in the world are very hostile to God. Using such logic, anything that succeeds must be of God.
b) Ultimately, Gamaliel is testing the truth of something by how well it works. This is pragmatism. But success is no test of truth.
The best way to tell if something is true or of God is to weigh it against the teaching of Scripture. How well something works is not the issue.
Even though Gamaliel’s advice is really quite poor, God uses it to save the apostles from the death sentence.
E. .40 The council agreed to follow Gamaliel’s advice, at least in part. Instead of letting them go freely, they flogged them and again prohibited them from speaking in Jesus’ name. This is the first instance of physical persecution against believers in Acts. After the beating, they let them go.
Quote: The flogging referred to was the customary punishment used as a warning not to persist in an offense. It consisted of thirty-nine lashes, often referred to as the forty less one (cf. 2 Cor 11:24). Based on the provision for forty stripes given in Deut 25:3, the practice had developed of only giving thirty-nine in the event of miscounting, preferring to err on the side of clemency rather than severity. It was still a cruel punishment. With bared chest and in a kneeling position, one was beaten with a tripled strap of calf hide across both chest and back, two on the back for each stripe across the chest. Men were known to have died from the ordeal.[72]
The Sanhedrin didn’t try to discuss or argue the case at all. Those who can’t win an argument on the merits of the case often resort to physical violence.
III. Release and Witness (5:41–42)
A. .41 The whipping did not have the intended effect. Instead of experiencing sorrow or fear, the apostles rejoiced that they were worthy to suffer for Jesus’ name. They considered it an honor to suffer in the same way Jesus did. They would continue to obey God rather than men. Read Luke 6:22-23 and Phil 1:29.
They did not rejoice because they enjoyed pain. They rejoiced in suffering for Jesus’ name. Persecution cannot rob us of Christian joy. Cf. 1 Pet 4:13, 16.
B. .42 The beating and threatening did not slow down the apostles. They continued (“they ceased not”) their practice of teaching and preaching in Jesus’ name in the temple and in private homes. They ignored the Sanhedrin’s command to quit preaching in Jesus’ name. You can imagine how that irked the Jewish authorities.
“in every house” – This was before church buildings came into use.
What would stop us from obeying God? I wonder how well the church in America would fare under persecution. Many would be strengthened and refined by the fires of persecution, but I think many would deny Christ under that kind of pressure.
Principles:
• We should expect persecution. If we are standing for Christ without compromise, persecution is often the result. But it should not stop us.
• People are hard-hearted and spiritually blind. They often refuse to see what is obvious. We should see hostility against us in spiritual terms (Eph 6:12f).
• Spectacular miracles are not necessarily compelling.
• We are responsible to preach the Gospel no matter what the consequences.
• We can rejoice even in suffering, especially if we are being persecuted for Christ.
• God is sovereign over the details of our lives. We must obey God and let Him sort out the details.
• We must obey God rather than men.
• We test the truth of something by how well it accords with the Word of God and sound theology, not by how well it seems to work.
• Acts: The Expansion of the Church into the World
Lesson 7: Stephen’s Selection, Trial, and Martyrdom (Acts 6:1–8:1)
The apostles had experienced hostility from the Jewish authorities in Jerusalem. They had been arrested three times, threatened, and beaten. Yet this persecution only fueled the expansion of the church. The number of disciples of Christ kept on increasing. During this time of growth, the church experiences its first martyrdom. The Jewish authorities arrested Stephen and stoned him to death. But this persecution serves to spread the influence of the church throughout the Roman Empire.
Up to this point, Christianity was a subset of Judaism, all the followers of Christ are Jewish, and the church is localized in Jerusalem for the most part. Chapters 6-12 show how the church spread beyond Jerusalem into “all Judea and Samaria,” following the map set out in Acts 1:8.
The action in this passage occurs “in those days” (.1), anywhere from a few months to a few years after the events of Pentecost.
I. Introduction of the Seven (6:1–7)
A. The Problem (6:1–2): Increasing numbers of disciples meant increasing administrative problems. Some of the Jews who had converted to Christianity grew up in Israel and spoke Hebrew (i.e., Aramaic). Other converts were Jews who spoke only Greek, which was still the common language of the Empire. Perhaps they had grown up elsewhere in the Roman Empire and had migrated to Jerusalem. It seems that these two groups of converts remained somewhat divided by their different cultures. Although harmony and unity were the characteristics of the Christian church, linguistic and cultural differences caused inevitable separation. Especially the widows in this minority group felt alienated and forsaken.[73]
B. The Greek-speakers complained because their widows were neglected in the daily food distribution.
In Jewish society, widows were particularly needy and dependent, and the Old Testament singles them out along with orphans as the primary objects of charitable deeds. The Jews had a weekly dole for resident needy. It was given out every Friday and consisted of enough money for fourteen meals. There was also a daily distribution. It was for nonresidents and transients and consisted of food and drink, which were delivered from house to house where known needy were dwelling.[74] The early Christians continued this practice of distributing food and/or money to the needy. Apparently, with the “increasing” number of believers and with the passing of time, the number of Hellenistic widows dependent on relief from the church became disproportionately large.[75]
C. The Solution (6:3–4): the apostles called for a meeting of the church and urged the members to choose seven men to appoint over such business.
1. The apostles did not merely dictate how to solve the problem. They turned over the responsibility to the congregation itself. The congregational involvement here suggests the congregational form of polity.
2. This passage also suggests a division of labor within the church. There is a spiritual aspect of ministry and a physical aspect. It seems that the pastor is primarily responsible for things like prayer and the ministry of the word, while the deacons are responsible for things like finances and physical needs.
Some pastors are so busy with secondary tasks that they fail to spend adequate time in study and in prayer. This creates an atmosphere in the church that makes it easy for problems to develop.[76]
D. Selection and Installation of the First Deacons (6:5–6): the members chose seven men to oversee the food distribution. They laid hands on them and prayed for them.
1. It seems that all these men were Greek-speaking Jewish Christians. All the names given (.5) are Greek, not Jewish.
2. Was this the first selection of deacons? Seems so. The word “deacon” is not here (it’s not in Acts at all), but the word “ministry/service” (diakonia) occurs several times. These men were selected to serve the church, and that’s the primary job of a deacon. Later in the Bible, we find that the church recognized the two offices of pastor and deacon (cf. Phil 1:1; 1 Tim 3).
3. The apostles ordained these servants/deacons by laying hands on them. That is an OT practice going all the way back to Moses when they selected various people to serve (cf. Num 8:10, 27:23). The laying on of hands symbolizes a transfer of authority (delegation).
E. Summary and Transition (6:7): The solution seemed to work, and peace was restored in the church. The church kept expanding. The “word of God increased,” i.e., the message of the Gospel spread to a wider and wider audience. It grew like a plant in fertile soil. The influence of the Gospel kept spreading. Even priests were converted.
Regarding the “priests”: Scholars estimate that as many as 8,000 “ordinary” priests and 10,000 Levites, divided into twenty-four weekly courses, served at the Jerusalem temple during the period of a year. These priests and Levites would have had little or no connection with the aristocratic high priestly families, and they may have been open to the Christian message.[77]
II. Stephen’s Arrest and Trial (6:8–7:1)
We now find a major shift in the Book of Acts. Luke next describes three major events: the martyrdom of Stephen, the early ministry of Philip, and the conversion of Saul of Tarsus. These events occur between AD 33-37.
The apostles have been arrested, threatened, and persecuted, but Stephen is the first Christian put to death (martyred) for the faith. We also see the people of Jerusalem rising up against the Christians for the first time.
A. Stephen’s Debate with the Hellenist Synagogue (6:8–10)
1. Stephen is one of the only characters in the NT, other than the apostles, to whom miracles and wonders are attributed. The fact that he was described in such glowing terms suggests that he was a special person.
2. .9 At least one synagogue in Jerusalem was populated with Greek-speaking Jews. These people had probably moved to Jerusalem from all over the Roman Empire. It’s likely that Stephen and perhaps the other were members of this synagogue before their conversion. After his conversion, Stephen went back to the synagogue and tried to witness to others there and defend the Christian faith.
The Greek of v. 9 is notoriously obscure and could refer to as many as five synagogues. Content suggests one synagogue (named “Freedmen” [KJV “Libertines”]) with the four national constituencies in its membership. The other possibility is two synagogues: (1) a Freedmen synagogue, with Alexandrians and Cyrenians, and (2) a synagogue of Asians and Cilicians.[78]
3. .10 Stephen must have been an expert debater. Instead of acknowledging the truth of what he was saying, the Jews conspired to kill him. Since they could not out-debate him, they determined to destroy him. Cf. Luk 21:15.
B. The Frame-up (6:11–12)
1. Stephen’s enemies started telling lies about him. “Blasphemous words” would be evil, slanderous, abusive words. To speak against Moses was to attack the OT itself. Speaking against God would be a violation of the 10 Commandments. We don’t know what Stephen preached, but he was not guilty of the accusations. They were misrepresenting his words. But he probably did say that the OT law and temple worship could not save.
2. To “suborn” (KJV) means to induce with a bribe, to instigate someone to perform a crime. They likely bribed some people to testify against him.
3. .12 For the first time, the people begin to show hostility toward the Christians. The Jews managed to arrest Stephen and bring him before the council (i.e., the Sanhedrin).
C. The Trial (6:13–7:1)
1. Remember that this is the same council that had condemned Jesus to death not long before this. Most of the same men were sitting right there.
2. The false witnesses accused Stephen of blasphemy, claiming that he had spoken against the OT law. The penalty for blasphemy was death (cf. Lev 24:16; cf. Jn 10:33).
3. .14 They claimed that Stephen preached that Jesus would destroy “this holy place” (the temple) and change their traditions. These are very serious allegations, much like those made against Jesus (cf. Mt 26:59-66; Mark 14:58; cf. John 2:19-22).
4. .15 What do we make of Luke’s description of Stephen’s face being like an angel? Probably because he showed peaceful serenity on his face, a calm assurance, and a courageous spirit.
5. 7:1 As presiding officer in the Sanhedrin, the high priest followed the proper protocol and allowed the accused to respond to the charges—“Are these charges true?”[79]
III. Stephen’s Speech before the Sanhedrin (7:2–53)
In response to the invitation to defend himself, Stephen gave a brief overview of Hebrew history, starting with Abraham and ending with the Jews’ rejection of Jesus. By the way, this is the longest speech recorded in Acts.
What is Stephen trying to do here? He’s not really defending himself at all. He’s proclaiming the Christian message in terms that his Jewish audience would understand. He’s showing that in rejecting Jesus, Israel is repeating the historical mistake of rejecting its God-appointed leaders. Israel’s past points to the present. The pattern of rejection in the past foreshadows the ultimate rejection of God’s appointed Messiah in the present. [80]
Stephen’s speech also undercuts the three great pillars of Jewish religion: (1) the land, (2) the law, and (3) the temple. He shows that none of them is necessary for the true worship of God. He’s dismissing the essential claims of the Jewish religion itself, which explains why the Jewish authorities reacted with such hostility against him.
Quote: As Stephen recounts the history of Israel, it is a litany of sin, rebellion, and rejection of God's purposes, emphasizing…the unworthiness and perpetual rebelliousness of the Jews who, in the long run, exhaust the immense riches of God’s mercy.[81]
Stephen doesn’t even try to defend himself against the charges of blasphemy. He turns the charges around against the Jews. Instead of defending himself, he accused them. They were guilty of rejecting their leaders, and now they had rejected Jesus, their Messiah.
Stephen probably knew that he was facing death here. He could easily have avoided all this trouble by saying something less controversial or by watering down his message. He didn’t avoid the natural result of his convictions.
.2a Notice that Stephen starts very respectfully by calling his audience “Men, brethren, and fathers.”
A. The Promises to Abraham (7:2–8)
B. The Deliverance through Joseph (7:9–16)
C. The Deliverance through Moses (7:17–34)
D. The Apostasy of Israel (7:35–50). Stephen ends by essentially denying that God is present in the temple (7:48-49), another blasphemous statement from the Jews’ point of view.
E. The Rejection of the Messiah (7:51–53)
1. No doubt, Stephen’s audience was with him up to this point. He had said nothing blasphemous yet. He hasn’t even mentioned Jesus’ name. Now the time came to directly confront the Sanhedrin and tell them what he really thought.
2. This is the climax or the point of Stephen’s speech. It almost seems as if Stephen couldn’t keep in what he really wanted to say. He made it up to the time of Solomon, then had to let fly. He was now ready to apply the lessons he’d been talking about. His entire historical sketch had shown Israel’s consistent pattern of rejecting its leaders. Moses, Joseph, the prophets all pointed to Christ; and Stephen pointed out to his hearers that they had already rejected and killed him.[82] Stephen’s ultimate goal was to get his audience to repent and turn to Christ for forgiveness. He’s not just being critical.
3. His accusations:
a) .51a The Jews were “stiffnecked and uncircumcised in heart and ears.”
1) An ox or horse is stiffnecked if it refuses to yield to the yoke the farmer wants to put around its neck.
2) The term uncircumcised refers to all the people who are not in the covenant made with Abraham. In the Jewish community, every male child was circumcised on the eighth day and entered that covenant. Thus, for Stephen to say that his listeners were uncircumcised was equal to calling them Gentiles or pagans.[83]
3) OT writers often accused the Jews of being both stiffnecked and uncircumcised (e.g., Ex 32:9, 33:3-5; Jer 9:26; Ezek 44:7-9). In no uncertain terms, Stephen accused his audience of the same sin that were true of their apostate ancestors. The members of the Sanhedrin understood Stephen’s language.
b) .51b They always resisted the Holy Spirit. In the OT, Isaiah laments that in spite of God’s love and mercy, his people rebelled and grieved the Holy Spirit (63:10; cf. Ps 106:33).[84] They were always contrary to what God wanted to do.
c) .51c-52 The modern Jews were just like their fathers. They persecuted and killed the prophets and betrayed and murdered the Messiah. In the OT, Elijah complained that the Jews had killed all the prophets (1 Kings 19:10-14).
Israel's persecution and killing of her prophets is a recurrent theme in Judaic literature (cf. 2 Chr 36:15-16; Neh 9:26; Jer 2:30).[85] They had continued their murderous ways by killing Jesus.
d) .53 They had received the law of God and did not keep it.
Quote: Overall one gets the impression that Stephen realized his defense was a lost cause from the start. He would never secure his acquittal without compromising his convictions. He determined to use the situation as one last opportunity to share those convictions, one last chance to appeal to his Jewish contemporaries to abandon their pattern of rejection and accept the Messiah God had sent them. This is why Luke made constant reference to his being filled with the Spirit (cf. Luke 21:12–15). It took courage and inspiration to do what he did. Ultimately his speech was not a defense at all but a witness.[86]
IV. Stephen’s Martyrdom (7:54–8:1a)
A. .54 The Jews could not stand it any longer. To them, Stephen’s message was flagrant apostasy and blasphemy. This was a frontal attack on the whole Jewish religious establishment.
B. They were deeply agitated. Being “cut to the heart” and “gnashing…teeth” are expressions describing absolute rage and fury. They were grinding their teeth, seething with anger. Cf. Ps 35:16.
C. .55 Stephen was granted a vision of Jesus standing at the right hand of the throne of God. Jesus is indeed now risen and exalted to his position of authority at God’s right hand.[87] Read Mark 14:62
D. .56 Stephen told the Jews about his vision. This was the last straw for them. They are ready to murder him. To suggest that Jesus, whom they condemned and crucified, was sharing the glory of God and standing at God’s right hand was beyond blasphemous to them.
Why is Jesus standing in Stephen’s vision? Jesus said that he would be seated at the right hand of God (Luk 22:69). Perhaps he’s standing to welcome Stephen to heaven, or maybe he’s standing as a witness or an advocate for Stephen before God. But we probably should not read too much into Jesus’ position.
E. .57 After hearing about Stephen’s vision of Jesus sharing the glory of God and standing at God’s right hand, the mob lost all self-restraint. If what Stephen saw was true, it obviously meant that the Jews were wrong. They were not about to consider that idea seriously. The Jews were so overcome with hatred that they rushed upon Stephen, dragged him out of the city, and stoned him.
They “stopped their ears” lest they hear more of Stephen’s blasphemous words.
The Sanhedrin did not have the right to enact capital punishment; only the Roman authorities could do that. This seems to be more of a mob action than a verdict by the Sanhedrin. The stoning described here does not fit the model of how the Jews normally stoned a condemned criminal.
Quote: In formal stonings, victims were stripped and pushed over a cliff ten- to twelve-feet high. They were then rolled over on their chests, and the first witness pushed a boulder (as large a stone as he could manage) from the cliff above. In the unlikely event the victim survived this first smashing, the second witness was to roll a second boulder from above. Death was often instantaneous. The picture of Stephen’s stoning is radically different. He was not stripped. The witnesses stripped, evidently to give them greater freedom for throwing. It is doubtful Stephen could have knelt or uttered prayers after being pounded by a huge boulder from ten feet above. The picture in Acts is of an angry mob pelting Stephen with stones.[88]
F. .58b Luke briefly introduces Saul, who was a member of the crowd. Saul is described as a “young man” here, from 24-40 years old. He may have already been a member of the Sanhedrin.
G. .59-60 Stephen prayed for two things with his dying gasps:
1. That Jesus would receive his spirit
2. That God would forgive this sin
Jesus prayed for the same things at his death (Luk 23:34, 46)
“fell asleep” – i.e., he died. Christians often used the concept of sleep as a euphemism for death as a confession of their belief in resurrection. The body “sleeps” in the earth awaiting resurrection.
Cf. Rev 2:10; the name “Stephen” means “crown.”
H. 8:1a Saul is mentioned again. Luke states specifically that Saul consented to Stephen’s death. I.e., he agreed with the action. He probably did not throw a stone himself, but he was in favor of the stoning. Read Acts 22:20 – this event must have made a significant impression on Saul/Paul. In some ways, Paul continues the ministry of Stephen.
Principles:
• Stephen was full of the Holy Spirit and wisdom (Acts 6:3, 10), full of faith (Acts 6:5), and full of power (Acts 6:8). He was faithful both in life and in death and therefore is a good example for us to follow. [89]
• Problems in the church are nothing new. A church should never be guilty of neglect or discrimination against any segment of the members. We should be careful not to overlook anyone. We should be sensitive to the needs of people.
• We should see problems in the church as opportunities for ministry and edification. Church problems also give us an opportunity to exercise our faith, not only faith in the Lord, but also faith in each other.[90] Sometimes a structural change in church is necessary. That should not cause problems. It may be a solution to problems, not a cause of them. Church leaders should be willing to allow the people of the church to solve their own problems.
• Church members should understand that the pastor’s primary jobs are prayer and the ministry of the Word. Tasks of the church that don’t involve those things should be done by others.
• The application of sanctified common sense often provides good solutions for church problems. We should be willing to adjust our procedures and policies when necessary. “To be fully biblical is to be constantly engaged in adapting traditional methods and structures to meet existing situations, both for the sake of the welfare of the whole church and for the outreach of the gospel.”[91]
• The church must make provisions to care for its needy members, especially orphans and widows (cf. James 1:27).
• Delegation of authority and responsibility is important for efficient church function. People of the church must be willing to take on responsibilities. The ministry is multiplied as more people take on responsibilities. We should be ready to assist when called upon.
• The human heart is utterly depraved. A mob of so-called religious people may be just as murderous as any other kind of mob.
• One person can have an immense influence. Stephen never left Jerusalem, and yet he was instrumental in the Christian mission outside Jerusalem that followed his martyrdom.[92]
• Often it is the best policy not to defend yourself from accusations, but simply preach repentance and faith.
• The enemies of the Gospel do not play fair. They lie about us and twist our words and condemn our motives. But we should not emulate them.
• The Gospel message may elicit strong hostile responses from people. Some people are willing to kill you over that message. Martyrdom is a common experience among Christians. E.g., in Muslim lands.
• We must avoid those qualities that we see in the Jews here: stubborn rebellion against God and pagan ungodliness.
• It’s very common for unsaved people to “stop their ears” when they hear the Gospel message. They do not want to even consider that it might be true.
• Like Stephen, we should know our Bibles well enough to discuss Bible history.
• Death, for the Christian, is something like sleep. We fall asleep in death and awake in heaven. Our bodies are “laid to rest” in the ground, but they will arise at the resurrection.
• We should aspire to have the same Christ-like spirit when persecuted that Stephen had. Instead of calling down judgment and retribution on his enemies, Stephen asked for their forgiveness.
Acts: The Expansion of the Church into the World
Lesson 8: The Ministry of Philip (Acts 8)
The martyrdom of Stephen opened a floodgate of persecution against Christians in Jerusalem. This served to disperse believers throughout Judea and Samaria, and they brought the Gospel message with them. Chapter Eight describes the ministry of Philip.
I. Persecution and Dispersal of the Hellenists (8:1b-3)
A. .1 The death of Stephen was only the beginning of a rampage against the early church. A “great persecution” arose against the Christians in Jerusalem immediately following Stephen’s martyrdom, causing believers to migrate to other regions.
B. In spite of the dangers, the apostles remained in Jerusalem. Perhaps the Greek-speaking Jewish converts like Stephen felt the brunt of the persecution. The Hebrew (Aramaic)-speaking apostles did not feel compelled to leave.
Luke’s word for their dispersal (diaspeirō) comes from the Greek word for “seed.” They were scattered like one scatters seed. But scattered seeds grow, and the irony is that the persecution and scattering of the Christians only led to their further increase. With the dispersal of the Hellenist Christians, the fulfillment of the second phase of Jesus’ commission began—the witness to all Judea and Samaria (8:1b; cf. 1:8).[93]
C. .2 Stephen was buried and lamented by some who remained in Jerusalem. These men may have been Christians or perhaps Jews who disagreed with his murder. This was an act of real courage. Stephen was considered a blasphemer and criminal to the Jewish authorities. The Christians didn’t even keep quiet about it, but made “loud lamentation over him.”
D. .3 Luke presents Saul as a bystander at Stephen’s martyrdom (7:58), then as consenting to it (8:1a), and then as a leader in the persecution of Christians (here). Saul sought to destroy the church by arresting believers and dragging them off to prison.[94] Christians were meeting in private homes at this time, so Saul apparently broke into these meetings and hauled off the Christians.
The word “made havoc” (KJV) means “to destroy,” like a wild animal tearing flesh. Paul later admits to persecuting the church “unto death” (Acts 22:4f; cf. Acts 26:11; 1 Cor 15:9; Gal 1:13; Phil 3:6; 1 Tim 1:13). It’s no wonder that believers were dubious when they heard about Saul’s later conversion (cf. Acts 9:26).
II. The Witness of Philip (8:4–40)
A. The Mission in Samaria (8:4–25)
1. Philip’s Witness to the Samaritans (8:4–8)
a) Jesus’ command that the Gospel be spread to “Judea and Samaria” now begins (cf. Acts 1:8). By the end of chapter 11, all of Judea, the land of the Jews, had been evangelized.
Interesting to note that it was not the apostles who went everywhere preaching the word, but laymen.
b) .5 Philip was one of the Greek-speaking Jewish converts that had been tasked with distributing food to the needy widows of Jerusalem (i.e., a deacon, cf. 6:5). One of the apostles was named Philip; this is a different guy.
Where did Philip go? There was no city named Samaria at this time; Samaria was a region north of Jerusalem. The ancient city of Samaria had been thoroughly destroyed. Another city, named Sebaste, had been rebuilt on that site. Philip went to the Samaritans, those of Samaritan descent and religion. Their holy city was ancient Shechem, at the foot of Mt. Gerazim. This may have been the Samaritan city in which Philip preached.[95]
The Jews hated the Samaritans, a mixed-race people who descended from the northern tribes of Israel, the Canaanites, and the people imported by the Assyrians when Israel was defeated. They had their own religion and even had a temple on Mt. Gerazim until one of the Jewish kings tore it down. To the Jews, the Samaritans were half-breed heretics. Jews typically had nothing to do with the Samaritans; they avoided each other and did not communicate (cf. John 4:9). The Samaritan religion recognized the Pentateuch as authoritative and even were looking for a coming Messiah, which may explain why they were open to the Gospel message. Remember that Jesus had also visited the region and many had been saved at that time (John 4).
Up to this point, the church directed the Gospel message to Jews only. The apostles were still keeping the Jewish traditions. Philip is about to fulfill Jesus’ command to spread the gospel to the region of the Samaritans. He boldly “preached Christ unto them.”
c) .6-8 The people listened to Philip, who was also able to do miraculous works. The miraculous signs verified the truth of the message. Demon-possessed and sick were healed. This caused great joy.
The people of Samaria who heard the Gospel and believed were delivered from physical affliction, demonic control, and, most important, from their sins. No wonder there was great joy![96]
The Gospel had now moved from “Jewish territory” into Samaria where the people were part Jew and part Gentile. God in His grace had built a bridge between two estranged peoples and made the believers one in Christ, and soon He would extend that bridge to the Gentiles and include them as well. [97]
2. Philip and Simon (8:9–13)
a) .9-11 Simon was a popular magician, held in high regard in that city. He claimed to be some exceedingly great person and supported his claim by many acts of magic.[98] He was likely just a charlatan who made money by doing dazzling tricks. He might have gone by the name “The Great Power of God.” He was very influential.
b) .12-13 Philip preached, and Simon and others believed and were baptized. Simon’s conversion and baptism were probably very influential for the Samaritans. Simon was especially impressed by the miracles Philip did. Perhaps he was more interested in the marvelous power Philip displayed than he was in salvation through Christ.
c) Was Simon genuinely saved? He must have convinced Philip that he was. “Simon himself believed” (.13). It seems unlikely that Philip would have allowed Simon to follow him around if Simon was unconverted.
Many commentators hold that Simon was not converted. They see him as a false believer. E.g., “Simon's belief in Jesus seems to have been … based only on miraculous signs and thus inferior to true commitment to Jesus.”[99] Some who claim to believe in Jesus are not really saved (cf. John 8:31; Mt 7:21). I tend to be a little more charitable with Simon.
3. Peter and John and the Samaritans (8:14–17)
a) .14 The apostles heard that people were being saved in Samaria, so they sent Peter and John to investigate. Perhaps they wanted to verify the genuineness of the conversions. Note: Jesus forbid the disciples from going to the Samaritans previously (Mt 10:5). Perhaps that explains why they wanted to check things out.
b) .16 The believers in Samaria had not experienced the baptism of the Holy Spirit. Acts gives us no set pattern for the ministry of the Holy Spirit (cf. John 3:8).
c) .17 Believers received the Holy Spirit by the laying on of hands. Luke does not go into detail here, but there must have been some manifestation of the Spirit’s presence. This verifies that the Samaritans are genuine believers and unites them with the apostles and with the rest of the early church. This does not teach a two-step salvation experience or require the laying on of hands to confer the Holy Spirit. This is a unique circumstance.[100]
4. Peter and Simon (8:18–24)
a) .18-19 Simon saw how the Holy Spirit was outpoured on believers and was very impressed. He wanted to buy this ability. Simon obviously misunderstood what was going on. He apparently saw it as a magical trick and was willing to pay to find out how to do it.
b) .20-23 Peter harshly rebuked Simon for his wrongful desire. Christianity has nothing to do with magic, and God’s Spirit is not subject to a charlatan’s manipulation.[101] To say that Simon has “neither part nor lot in this matter” implies that he is not a genuine believer. Or at least he’s behaving like a non-believer. Peter asserted that his “heart [was] not right in the sight of God” (.21).
Unfortunately, some modern preachers are like Simon, thinking that they can manipulate the Holy Spirit (e.g., Benny Hinn’s practice of throwing the anointing).
c) .24 Simon apologized. He seemed more concerned about external consequences than his eternal soul.
d) It’s unclear whether Simon was a genuine believer or not. With his background, it’s easy to see how he could be very mistaken and confused, yet still be a genuine believer. We see no repentance here, merely remorse for his conduct and a request for prayer, hardly solid evidence pointing to salvation. He’s either very immature in the faith (understandable) or not saved at all.
5. Conclusion (8:25): Peter and John returned to Jerusalem after preaching the Gospel in the Samaritan villages. Not only did they endorse the Samaritan mission, but also they enthusiastically participated in it. A new stage in the Christian mission had been reached—the witness to Samaria.[102]
B. The Witness to the Ethiopian Treasurer (8:26–40)
This account of Philip's ministry to a high-ranking Ethiopian government official represents a further step in the advance of the gospel from its strictly Jewish confines to a full-fledged Gentile mission.[103] First the Jews receive the Gospel, then the Samaritans (quasi-half-breeds), then a Gentile half-proselyte Jew.
1. The Preparation (8:26–29)
In the OT, the region this man was from was called Cush or Nubia (southern Egypt/northern Sudan; not modern Ethiopia).
a) .26-27 God specifically told Philip to go to Gaza. Once in Gaza, Philip met a high-ranking Ethiopian official[104] who had been worshipping in Jerusalem. He was the treasurer or minister of finance.
Note that what Philip experienced was not the “still, small voice” of the Holy Spirit or an impression or an inner feeling that he ought to do something. The angel of the Lord spoke to him audibly. This was very unusual.
The official had been on a pilgrimage to Jerusalem and was in all probability, like Cornelius, one of those “God-fearing” Gentiles who believed in the God of Israel but had not become a proselyte, a full convert, to Judaism. This kind of person was called a Proselyte of the Gate. He could visit the temple in Jerusalem (over 1000 miles round trip), as he had done; but he could never enter it.[105]
b) .28 The official had been reading (out loud .30) from Isaiah but did not know how to interpret the prophet’s words. Complete scrolls of biblical books were rather rare and expensive at this time. The fact that this man had one affirms that he must have been an important official.
c) .29 The Holy Spirit told Philip to approach the official. The Spirit seems to be the same in this case as the angel of the Lord (cf. .26).
2. The Witness (8:30–35)
a) .30-31 Philip asked the official if he understood what he was reading. The official admitted that he did not. He asked Philip to come up into the chariot and guide his reading.
b) .32-33 He was reading from Isaiah 53, which pictures the suffering, humiliation, and exaltation of Jesus. It is one of the clearest OT texts pointing to Jesus as the Messiah. It was no accident that the man was in that place reading that text at that time. This man was well-prepared to receive the Gospel.
c) .34-35 The official asked Philip’s opinion of the text, and Philip preached the Gospel to him. He no doubt showed him how Jesus fulfilled this prophecy and was the promised Messiah. Philip must have urged the official to accept Jesus’ claims and trust him for salvation. Perhaps the official had heard about Jesus while he was in Jerusalem and was already curious.
Note: A doctrine of a suffering Messiah was unheard of and considered unthinkable in first-century Jewish religious circles generally.[106]
3. The Commitment (8:36–40)
a) .36-37 The official requested to be baptized, and Philip allowed it because he confessed that Jesus was the Son of God. This is the first conversion of a Gentile recorded in Acts. And not only a Gentile—a black African eunuch, showing that salvation through Christ is available to all.
b) The eunuch probably knew that water baptism was the expected external symbol for a Gentile's repentance and conversion to the religion of Israel. Therefore, it would have been quite natural for him to view baptism as the appropriate expression for his commitment to Jesus, whom he had come to accept as the fulfillment of Israel's hope and promised Messiah. Or perhaps Philip closed his exposition with an appeal similar to Peter's at Pentecost (cf. 2:38) and his own in Samaria (cf. 8:12).[107]
The route they were on was very dry/arid; not much water around. So it’s another remarkable thing that they passed by a source of water immediately after the man’s conversion. Obviously, God had designed this whole event.
I should note that verse 37 is omitted in some versions because some of the earliest mss do not contain that verse. Some scholars think that a scribe inserted it at some point.[108]
The text is valuable, however, because it reflects a very early Christian baptismal confession where the one baptizing asked the candidate if he believed in Christ with all his heart, to which the candidate would respond by confessing Jesus Christ as the Son of God. This old confession is of real significance to the history of early Christian confessions and would be appropriate to the baptismal ceremony today.[109]
c) .38 Philip baptized the official. His salvation and baptism demonstrate the universal scope of the gospel—it’s available for all people. Nothing hinders any believer from being accepted into the church of Christ.
Note that they both went down into the water. Since the verb employed is baptizō, which [generally] carried the idea of total submersion, there is no reason to assume that the eunuch was baptized in any other way than the consistent New Testament pattern of immersion.[110]
d) .39 The Spirit of the Lord “caught away Philip” and the official did not see him anymore. The word suggests a forceful and sudden action. But whether this was a miraculous departure or just an immediate one is uncertain. Perhaps Philip was taken away bodily from the scene, much like the prophet Elijah. In any case, the official traveled along rejoicing. Cf. Isa 56:3-5.
Nobody knows for sure what happened to the official. Tradition suggests that he became a missionary preacher. He no doubt proclaimed the Gospel back at home.
e) .40 Philip wound up in Azotus (Ashdod, a Philistine city). He preached on his journey from there to Caesarea. Twenty years later, we find Philip living in Caesarea and still serving God as an evangelist (Acts 21:8ff).[111]
Quote: Philip’s accomplishments had been considerable. He had pioneered the Samaritan mission. He had paved the way for the Gentile mission. Peter would later follow him in this with the conversion of Cornelius—interestingly in Caesarea—just as Peter followed him in Samaria. Peter was instrumental in securing community endorsement of the new missionary efforts, but Philip stood in the background as the Hellenist who first caught the vision.[112]
Principles:
• Persecution of Christians goes all the way back to the beginning of the church. We should not be surprised when it happens. Persecution of Christians often serves to spread the message. “The blood of the martyrs is the seed of the church.”
• It’s still our job to “preach Christ” even in the midst of persecution. Christ is our main message.
• The NT pattern is salvation followed by baptism. Baptism is immersion, not sprinkling or pouring. Baptism follows confession of Christ as one’s savior. Babies cannot do this and are thus not candidates for baptism.
• The gospel is the great equalizer. In the gospel there are no “half-breeds,” no physical rejects, no place for any human prejudices. The Gospel is a source of joy and comfort for all people no matter what their background.
• God initiates salvation. We never know how God is preparing people to receive the Gospel. God works providentially to bring lost people into contact with those who can give them the Gospel.
• God is concerned about one lost soul. Mass evangelism is important, but so is personal work.
• We don’t need to wait for the angel of the Lord to tell us to witness. We should be sensitive to opportunities God gives us. The salvation of souls depends on our being willing to share the gospel or help others do so.
• Many people are religious and sincere, but are lost (like the eunuch). They may sacrifice and make pilgrimages, but not know Christ. They need someone to show them the way.
• (Assuming Simon’s conversion was not genuine)—Whenever and wherever God is at work among people, there are not only genuine responses but also counterfeit ones. It is all too often possible to make a counterfeit response to the presence and activity of God's Spirit.[113]
• We should be able to lead someone to Christ. Philip knew how to communicate the Gospel, and so should we. We should all be able to “preach Christ” to anyone who will listen.
• Human instruments (witnesses) are essential in the process of salvation. Philip had to proclaim the Gospel to the Ethiopian. We are responsible to take the message of salvation to others. God gives us opportunities, and we must be sensitive to them. We never know how God has prepared people or arranged circumstances for us to deliver that message.
• Remember that Acts is a transitional book and contains some things that do not seem to be examples/patterns for later church life. That’s particularly true of Acts 1-10. We should be careful about basing any doctrine on this passage alone without any further NT support.
• Acts: The Expansion of the Church into the World
Lesson 9: God Arrests Saul (Acts 9:1–31)
Acts chapters 9-12 continue the story of how the Gospel spread to a wider audience. The major characters in this section are Saul/Paul and Peter.
The last person anyone would have expected to become a Christian was Saul of Tarsus. Saul was a bystander at Stephen’s martyrdom (7:58), was consenting to it (8:1a), and was a leader in the persecution of Christians (8:3). Saul sought to destroy the church by arresting believers and dragging them off to prison. He was guilty of persecuting the church “unto death” (Acts 22:4f). Yet this was the same man whom Jesus called “a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel (Acts 9:15). The conversion of Saul is one of the most significant events in the history of the church. Here we find the record of Saul’s transformation from chief persecutor of Christians to a compelling preacher of the Gospel. While he was out trying to arrest others, Jesus arrested him.
I. Paul’s Conversion to Christ (9:1-22)
A. Christ’s Appearance to Paul (9:1–9)
1. .1-2 The death of Stephen and the persecution of Christians in Jerusalem merely whetted Saul’s appetite for more of the same. He requested permission from the high priest (probably still Caiaphas) to arrest Christians in Damascus and transport them to Jerusalem.
The pre-conversion Saul was a very bad guy. His intent was to arrest Christians and stamp out Christianity. To him, Christianity was a dangerous sect that threatened the historic Jewish religion. He thought he was serving God by eradicating the church (Acts 26:9-11; Phil 3:5-6). Everything Paul thinks, says, and does is dominated by his desire to destroy the followers of Jesus. Paul’s entire being is concentrated on destruction and murder. Blinded by his zeal, Paul unwittingly fulfilled Jesus’ word to the apostles: “Anyone who kills you will think that he is offering a service to God” (John 16:2).[114] Saul’s intent was to stamp out Christianity wherever it was.
Why did Paul want to travel to Damascus (150 miles, 6 days journey by foot) to arrest Christians? Perhaps some had fled from Jerusalem and had taken refuge there. Damascus was commercial center and the home of many Jews. If Christianity was established there, it could have a major influence on the entire region.
The high priest had authority over all the Jews living in Palestine and apparently had jurisdiction over the synagogues in Damascus (and elsewhere). He must have had the authority to arrest religious offenders, i.e., blasphemous Jews. The Romans gave the Jews quite a bit of freedom to discipline their own people.
Verse 2 refers to believers as “any of this way.” The Christians saw themselves as the “true way” within the larger Jewish community.[115]
Luke uses several names for Christians in Acts 9: disciples (Acts 9:1, 10, 19, 25–26, 36, 38), those of the way (Acts 9:2), saints (Acts 9:13, 32, 41), all that call on God’s name (Acts 9:14, 21), and brethren (Acts 9:17, 30). The name Christian does not appear until 11:26.[116]
The Christians were still meeting in the synagogues at this time. They were still seen as a sect of the Jews. They had not been forced out yet. Saul expected to find them meeting there.
2. .3-4 While Saul was traveling to Damascus to carry out his plan, he saw a bright light shining around him.
a) The light must have been very intense, because this occurred around midday (cf. Acts 22:6).
b) He fell to the ground and heard a voice calling out to him. The voice was from Jesus.
c) He addressed the voice as “Lord,” which can mean “sir.” But more likely, Paul recognized this as some kind of heavenly visitation.
d) This experience served to humble Saul. He fell to the ground, found out that his religion was wrong, and was struck blind. Perhaps these things were necessary to convince him about the truth of the situation.
3. .5 Jesus identified himself as the speaker. He claimed that Saul was persecuting him. To persecute the church is to persecute Christ.
We can hardly imagine how these words must have impacted Saul. He thought he was serving God by stamping out the church. He thought Jesus was a deceiver and the Gospel was a lie. Saul suddenly found out that he was totally wrong.
Things Saul found out that day:
a) Jesus was alive. The stories about the resurrection must be true.
b) He had been persecuting the Messiah. He thought he was pleasing God but was doing the opposite.
c) Saul’s whole understanding of religion and theology was wrong.
It seems likely that Saul actually saw Jesus at this time (9:27 “he had seen the Lord”). He claims to have seen Jesus on several occasions (cf. 1 Cor 9:1; 15:8; Gal 1:16).
The saying “it is hard for thee to kick against the pricks” (KJV, not in MT or newer versions) – pricks or goads would be used to direct an ox or other animal. Stubborn animals kicked against these goads but ended up hurting only themselves. The implication is that Saul had experienced trouble as he stubbornly pushed against the goads God was bringing into his life. I.e., “You are as stubborn as a mule, but it’s worthless to resist.”
4. .6-7 Saul asked what he should do. Note that Saul addresses Jesus as “Lord.” The word can mean something like “Sir,” but given the circumstances, it seems likely that Saul understood who was talking to him.
Jesus told him to go to Damascus where he would be told what to do. Note that other people could verify that this actually happened. It was not merely a personal, mystical experience (cf. 22:9 and 26:13).
Paul’s companions heard a sound, saw a light, and fell to the ground, speechless. They could verify that this unique experience took place, but they did not understand what Jesus said to Saul. This was an actual historical event, not just a figment of Saul’s imagination, a hallucination, or daydream. The only thing that truly explains what happened here is that it was a genuine miracle, a result of direct divine intervention.
5. .8-9 When Saul got up off the ground, he could not see. The men with him had to lead him by the hand. He spent the next few days in Damascus without eating or drinking. He was no doubt shocked, confused, and broken. His days of creating havoc for the church and threatening believers with arrest and death were over. He probably spent the time thinking about the meaning of his experience and praying for wisdom (cf. .11). This was no doubt the greatest crisis of his life.
Notice the contrast of light and darkness in the account of Paul’s conversion. In spiritual blindness, Paul sees Jesus in brilliant glory light. Physically blinded, Paul prays and begins to see spiritually.[117]
The expression “three days” does not necessarily mean 72 hours, but any part of three days. E.g., Monday afternoon thru Wednesday morning would be considered three days. Fasting during such crises would have been normal.
B. The Call to Be Persecuted (9:10–19a)
1. .10-12 The Lord appeared in a vision to a Christian in Damascus named Ananias and told him to find Saul. He even gave him a particular street address. Ananias is told to lay hands on Saul that he might recover his sight.
Luke does not tell us how Christians came to live in Damascus. Some may have migrated from Jerusalem because of the persecution there. Some Jews native to Damascus perhaps had converted to Christ.
2. .13-14 Ananias was leery of Saul because of his reputation as a chief persecutor of Christians. Word was out that he was coming to Damascus to arrest Christians and drag them back to Jerusalem. Ananias’ reluctance to take on this job is understandable.
It’s almost humorous to see that Ananias seems to think he’s informing God about who Saul is.
This is the first time in the New Testament that the followers of Christ are called “saints.”[118]
3. .15-16 The Lord explained to Ananias that Saul was a “chosen vessel” the Lord would use to reach both Gentiles and Jews with the Gospel. Paul did indeed preach the gospel to all these groups. He also suffered many things for Jesus’ sake. Saul the persecutor would become Paul the persecuted.
This is the first mention in Acts of the fact that the Gentiles would accept the Gospel.
Someone has pointed out several things that made Saul/Paul a perfect choice to spread the Christian message: Paul is a Jew who has been thoroughly trained in the Old Testament Scriptures; he grew up in a Greek-speaking environment; he is familiar with Hellenistic culture; he knows how to interpret the gospel in terms the Hellenistic world can understand; and he is a Roman citizen who can freely travel throughout the empire. “No other man known to history from that time combined these qualities as did Paul of Tarsus. It is difficult to imagine any other place [than Tarsus] whose whole atmosphere and history could have so effectively produced them in one person” (E. M. Blaiklock).[119]
4. .17-19a Ananias obeyed his divine commission. He found Saul, explained who he was and why he was there. Saul regained his sight, was baptized, and had something to eat.
Ananias calls him “brother Saul,” suggesting that Saul is already a Christian at this point. He must have been since he was filled with the Holy Spirit and baptized right away.
“Scales” or flakes of some kind fell from Saul’s eyes when he recovered his sight. With his baptism and subsequent strengthening, his conversion is complete.
Imagine what it would have been like for Saul to fellowship with the very people he intended to arrest and drag off to jail.
C. The Former Persecutor’s Witness to Christ (9:19b-22)
1. .19b Saul spent some time with the Christians in Damascus. They likely instructed him in the teachings of the Gospel. Saul was very familiar with the OT and was probably quite surprised by how Jesus fulfilled the prophecies and promises found there. It didn’t take long for Saul to get up to speed on Christian theology.
2. .20-22 Saul soon started preaching the Gospel to the Jews in the synagogues in Damascus. It’s ironic that he intended to arrest the Christians in the synagogues, and instead he joined with them and affirmed their message.
a) The title “son of God” is a very important one, yet this is the only occurrence of the title in Acts. Proclaiming that Jesus is the Christ, the son of the living God (Mt 16:16; Jn 11:27) is an essential element of the Gospel.
b) .21 The Jews were amazed that the very one who arrested Christians and destroyed the church was now a Christian himself. Saul grew in understanding and debated with the Jews in Damascus.
c) .22 Luke described Saul as becoming stronger in the Christian faith and “proving” to the Jews that Jesus is the Christ. The Greek word means to join or put together and seems to picture his assembling OT texts to demonstrate how Christ fulfilled them.[120] Remember that Saul was very well trained in the OT; he’s a scholar.
II. Paul’s Persecution for Christ (9:23–31)
A. Persecuted in Damascus (9:23–25)
1. The remainder of this passage shows how Saul started experiencing what Jesus told Ananias in 9:16.
2. Luke doesn’t tell us how much time goes by (“after many days”), but Paul tells us that he left for Jerusalem about three years after his conversion (Gal 1:17-18).[121] He apparently spent some time in Arabia, then returned to Damascus.
3. The Jews in Damascus eventually became fed up with Saul and plotted to kill him—quite a reversal of events. He came to the city as a Jew to persecute Christians, but he leaves the city as a Christian being persecuted by Jews.
The Christians found out about the plot and aided Saul in escaping from Damascus. He got in a basket and they lowered him to the ground from a house on the city wall (cf. 2 Cor 11:32-33).
B. Persecuted in Jerusalem (9:26–31)
These events occur up to three years after Saul’s conversion. He had been converted on the road to Damascus, stayed there a little while, spent over a year in the Arabian desert, came back to Damascus for a little while, then went up to Jerusalem. He had left there as the chief persecutor of the Christian church but returned as a strong promoter of Christianity. Imagine the reception he got from his former colleagues and friends (and maybe family)—probably pretty cold. Even the Christians in town did not accept him at first.
1. .26 The Christians at Jerusalem were afraid of Saul and did not believe he was a genuine disciple of Christ. Even other Christians rejected Saul for a time. The construction of the verb “assayed” (KJV) suggests repeated attempts. But they remained suspicious of him.
Remember that Saul had spent most of the last few years in the Arabian desert, not in Damascus. So news of his conversion was probably not well-known yet.
2. .27 Barnabas, the “Son of Encouragement” (Acts 4:36-37) lives up to his nickname and comes to Saul’s aid. He was convinced that Saul was sincere and introduced him to the apostles.
It was important for the apostles to accept Saul because the apostles were Christ’s representatives and the highest authorities in the Christian church. If they rejected someone, that was the end of it. Their acceptance of Saul proved that he was genuinely saved and that his teaching was consistent with true apostolic Christian doctrine. I.e., he was legitimate and approved as a Christian minister.
Paul says that he saw only Peter and James on this occasion (Gal 1:18-19). He stayed in Jerusalem for fifteen days (Gal 1:18).
3. .28-29 Saul spent his time in Jerusalem boldly preaching the Gospel and debating with the Greek-speaking Jews (the Grecians). Saul was one of them, having been born and raised in Tarsus, not Jerusalem. The Grecians were not convinced and eventually plotted to kill him.
The fact that Saul was now “coming in and going out” with the other disciples means that he was accepted as one of them (cf. Acts 1:21). He debated the Jews in the synagogues.
To follow the historical flow of Saul’s life, we should read Acts 22:17-21 here. God commanded Saul to leave Jerusalem.
4. .30 Because of death threats from the Jews, Paul again has to flee for his life. The Christian community thought it best to send Saul back to his home town of Tarsus (cf. Gal 1:21).
During this residence in his home territory, Paul presumably continued his witness for Christ. There we leave him until Barnabas brought him back to Antioch (Acts 11:25f.). The time span between Paul’s sailing to Tarsus and Barnabas’s bringing him to Antioch covered some ten years or so. Since neither the Pauline Epistles nor Acts covers his activity during this period in Syria-Cilicia, these are often referred to as Paul’s “silent years.”[122]
5. .31 The churches enjoyed a time of peace and growth. Persecution let up for a time and many people confessed their faith in Christ.
This is the only reference to a church in Galilee in Acts.
Principles:
• People do many bad things in the name of religion. All manner of persecution and oppression occurs under the guise of religion.
• There is a unity between Christ and his body, the church. When Christians suffer, Jesus suffers (in some sense).
• A person may have great intellect and learning, yet be totally blind spiritually.
• Conversion brings about a radical change in the believer’s attitudes and behaviors.
• Visions, dreams, and supernatural experiences as recorded in this passage are very rare. Many of the events in Acts are unique and non-repeatable (e.g., the circumstances of Saul’s conversion). We should not expect such events to be the norm for Christians today.
• Times of crisis may spur growth for a church and for individual Christians.
• If someone like Saul can be saved, anyone can be saved.
• God may call upon us to do some things we’d rather not do. But we should never be afraid to obey God’s will.
• God is sovereign. Everything is under his control. Salvation originates with God and not with man. God takes the initiative and brings salvation to its destined end.[123]
• We must never underestimate the value of one person brought to Christ.[124]
• God has equipped believers in various ways to proclaim the Gospel message.
• Biblical scholarship is valuable to prove and support Christian claims.
• Baptism should follow salvation. Those who want to be known as followers of Christ ought to follow through with baptism.
• People like Saul often need a person like Barnabas to help them progress in the ministry.
Acts: The Expansion of the Church into the World
Lesson 10: Peter’s Miracle Ministry (Acts 9:32–10:48)
After a long section describing Saul’s conversion, Luke turns his attention to detailing Peter’s ministry. The geographical setting moves from Jerusalem to the western parts of Palestine. Although Paul is considered the apostle to the Gentiles, Peter is the one who sees the first Gentiles added to the church. The Gospel is beginning to penetrate to the “uttermost part of the world.” In this section we find the healing of a sick man, the raising of a dead woman, and the salvation of a Gentile soldier. Which is the greatest miracle?
I. Peter’s Witness in the Coastal Towns (9:32–43)
A. The Healing of Aeneas (9:32–35)
1. Peter was traveling throughout the region west of Jerusalem speaking whenever he had an opportunity. He probably visited the various churches that were springing up around Jerusalem.
2. Lydda was an important commercial center located about thirty miles northwest of Jerusalem near the Mediterranean Sea. (Today the city is called Lod, the site of the international airport.) Peter intended to visit some “saints” who lived there, likely Jewish converts to Christianity. Perhaps Philip had preached the Gospel in that region previously (cf. Acts 8:40).
3. .34 Luke does not give us any details about Aeneas’s background or how they met. He may have been a Christian, but perhaps not. He had been bed-ridden for eight years. Note that his healing was instantaneous and total, and that Peter credits Jesus with accomplishing the miracle.
4. .35 “All” means the mass or body of people, not every single individual without exception. Aeneas was likely well-known in the area, and word of his healing spread quickly. Based on his healing, many people converted to Christ. This represents a further widening of the Christian mission among the Jews.
5. Saron is a fertile region along the coast of the Mediterranean a bit north of Lydda. In the OT the region is usually called “Sharon.”
B. The Raising of Dorcas (9:36–43)
1. Joppa (modern-day Jaffa/Yafo, a suburb of Tel Aviv) was a seaport town, situated on the Mediterranean about nine miles from Lydda and thirty-five miles northwest of Jerusalem. Philip had likely also spoken there.
2. .36 The woman’s two names signify the same thing (“gazelle or antelope”); Tabitha is Aramaic, while Dorcas is Greek. It was common at the time for people to be known by names in different languages. She was beloved in her community for her compassion.
3. .37 It was customary to wash a dead body before burying or burning it (usually on the next day).
4. .38 A group of Christians in Lydda asked Peter to come and do something. What were they expecting him to do? Apparently, they believed he could raise her from the dead. Maybe they sent for Peter before Dorcas had died. Perhaps they had heard about Aeneas’ healing and thought Peter could restore Dorcas to life.
5. .40 Peter had probably never raised a dead person to life before. But he knew that Jesus had done so (cf. Mark 5:21f), and he knew that Jesus had promised that his apostles would do signs and wonders (Mt 10:8; Mark 16:18f; John 14:12). Following Jesus’ example, he ordered the mourners out of the room and prayed. He then commanded Tabitha to arise. She did so. Interestingly, if Peter said the words in Aramaic, they would have differed from what Jesus said to Jairus’ daughter by only one letter (Talitha kumi vs. Tabitha kumi).
6. .42-43 The miracle was the occasion for many people in the region to turn to the Lord. Peter stayed in Joppa with “one Simon a tanner.” Those handling animal hides were unclean to the Jews. The fact that Peter stayed in his home shows that Peter was not following the Jewish customs.
II. Peter’s Witness to a Gentile God-fearer (10:1–11:18)
Acts chapter 10 is a pivotal passage because it describes how the first group of Gentiles accepted Christ and came into the church. Before this, all those who converted to Christ were Jews or at least associated with the Jews. The Gospel message now begins spreading to “every creature” (Mark 16:15). It is noteworthy that Peter is the one God selects to open the door of salvation to the Gentiles rather than Paul (see Mt 16:18). Peter’s experience with Cornelius showed conclusively that Gentiles could be accepted into the church without first converting to Judaism. This event occurs about 10 years after Pentecost.
A. The Vision of Cornelius (10:1–8)
1. .1 Caesarea was a large city on the Mediterranean coast about sixty-five miles northwest of Jerusalem. In the NT period, the city was the Roman capital of the province of Judea.
2. Cornelius was a very interesting character.
a) A centurion was a noncommissioned officer who had worked his way up through the ranks to take command of a group of 100 soldiers within a Roman legion. A cohort (KJV “band”) usually consisted of six hundred men (a tenth of a Roman legion).[125]
b) He was a Roman citizen, lived in a large house with many servants, and had some measure of prestige.[126]
3. The Italian “band” would have consisted of men from Italy (not from one of the many other parts of the Empire). Since Rome was the capital, it seems likely that this regiment had some special place of honor and that Cornelius was an important figure.
4. .2 The description of Cornelius as “a devout man … that feared God” suggests that he may have been a “proselyte of the gate,” i.e., a Gentile half-convert to Judaism. If not a convert, perhaps he’s just a Gentile who had forsaken paganism to worship the God of the Jews. He probably attended the local synagogue, observed the Sabbath, lived a moral lifestyle, and kept the dietary laws. In any case, he worshipped the true God, gave charitably to the needy, and prayed regularly—quite a remarkable and rare set of characteristics for a Roman centurion. Note that his “household” joined him in his devotion to God.
Cornelius possessed a genuine faith in Israel’s God, had true knowledge of God’s precepts, and expected the coming of the Messiah. Without the virtues that Luke mentions, Cornelius could not have become a believer. In short, Cornelius was ready to hear the gospel and accept Jesus Christ as Lord and Savior.[127]
Cornelius was the first convert of his kind—a Gentile soldier, a class of people normally considered enemies of the Jews. Further, the conversion of this Gentile was a public event with verifying evidence following (unlike the conversion of the Ethiopian eunuch, which was private and without the evidence of Spirit baptism).
The conversion of Cornelius and his family and friends showed that the Gentiles could come straight into the church through personal conversion and baptism. They did not need to become Jews first. God was making it abundantly clear that Gentiles and Jews were on the same footing in the church.
5. .3 While worshipping, Cornelius saw a vision. The “ninth hour” was about 3 p.m., the normal time Jews worshipped in the afternoon. “Evidently” (KJV) means “clearly, openly”; i.e., in broad daylight.
6. .4-8 The angel told Cornelius that God took note of his prayers and alms-giving. He was directed to send to Joppa for Peter, who would tell Cornelius what to do. So he sent three servants to find Peter.
Does God hear the prayers of the unsaved? God is omniscient, so he sees and knows everything. God hears the prayers of the unsaved, but he is under no obligation to pay attention to them. Cornelius is something of a special case; God obviously knows what the outcome is going to be.
It’s interesting to note that the angel did not preach the gospel to Cornelius, but merely directed him to get Peter.
B. The Vision of Peter (10:9–16)
Why did God send this special vision to Peter? Jews typically had little interaction with Gentiles (cf. .28). Peter needed a special revelation from God to show him that ministry to the Gentiles was acceptable. This vision helped Peter overcome his reluctance to minister directly to Gentiles.
1. .9 At around noon the next day, as Cornelius’ servants were approaching, Peter began praying. Why go out on the roof? Palestinian houses in those days had outside staircases that led to flat roofs, where the people could either sleep during the hot summer nights or, in the case of Peter, enjoy the cool breezes from the Mediterranean Sea during the day.[128] It was a quiet, private place to pray.
2. .10-11 He fell into a trance and saw a vision and heard a voice. The word “trance” (ekstasiv) describes a condition when the mind and the senses are lifted out of their natural surroundings and functions and are enabled to receive supernatural impressions and revelations by means of visions or other divine modes of communication.[129] The “sheet” that he saw was filled with all kinds of animals, both clean and unclean.
3. .13 The command “kill and eat” would seem to violate all the OT dietary rules. The Jews were very scrupulous when it came to keeping kosher. The food laws were a major barrier separating Jews and Gentiles.
4. .14-16 Peter bluntly declined the command—“By no means!” He would not even consider such an idea. He had obeyed the basic OT dietary restrictions (Lev 11) his whole life. Jews separated themselves from the Gentiles by eating only kosher foods. They would never enter a Gentile house or eat with them.
5. This reaction of Peter’s is most noteworthy as revealing to us the deep hold the old Jewish regulations about ceremonial cleanness had even upon the apostles, and how much was necessary to break this hold and to open the door of the church to the ceremonially unclean Gentiles. The Lord himself had to intervene as he here did in order to bring about the break that simply had to be made. It was revolutionary in the highest degree even for the apostles.[130]
6. The vision seemed to remove the dietary restrictions, but a wider application would soon become evident to Peter. God was about to demonstrate that He had removed the barriers between Jew and Gentile.
C. Peter’s Visit to Cornelius (10:17–23)
1. .17-20 While Peter was still up on the roof, thoroughly perplexed as to the meaning of the vision, Cornelius’ servants arrived and asked for Peter. The Spirit told him to go with them.
2. .21-22 The servants explained why they had come, and Peter agreed to go with them. The idea of Peter going to the “house” (.22) of a Gentile would have been preposterous before the vision that he just had.
3. .23 The three men Cornelius sent stayed the night with Peter’s host. If this man were Jewish, this was highly unusual. A Jew would not open his home to Gentiles. Here we see the beginning of a new understanding of the relationship between Jews and Gentiles.
.23b Peter brought several of the Christians from Joppa with him, probably to verify and witness what would happen at Cornelius’ house.
D. Shared Visions (10:24–33)
1. .24 The trip from Joppa to Caesarea takes about 10 hours by foot. They probably stayed the night somewhere and arrived at Cornelius’ house the next day.
2. Cornelius had gathered his friends and relatives to hear Peter speak. He no doubt had informed them about the vision he had had.
3. .25-27 Cornelius greeted Peter in an extraordinary way, by bowing down before him. This would have been highly unusual for a Roman centurion to do. Given the circumstances, it probably seemed fitting to Cornelius. Peter was not comfortable with a man bowing down to him and insisted that he was nothing more than a mere human.
4. After some initial awkwardness, Peter and Cornelius talked.
5. .28-29 Peter seemed almost a little rude here, but it’s likely that Cornelius and his friends knew about the strict rules the Jews had for socializing. According to Jewish tradition, it was forbidden to accept the hospitality of Gentiles and eat with them.[131] Gentiles were “common and unclean” to Jews; Peter assumed his host knows all about this (“you know…”).
6. Peter admitted that he normally did not consort with Gentiles, but the vision he had just seen changed his mind. He wanted to explain why he was acting differently from the other Jews.
7. .30-33 Cornelius explained why he had called for Peter and sets the stage for him to preach the Gospel. The audience was ready to accept whatever Peter said. This same attitude should prevail whenever someone gets up to preach whatever God commands.
E. Peter’s Witness (10:34–43)
1. .34-35 It seemed evident to Peter that God himself was opening the door of the church to the Gentiles.
2. Even among those who “fear” God and work righteousness, the gospel is necessary—otherwise, why was Peter’s message necessary? Cornelius is an example of a person who is religious but lost. He was “near the kingdom,” but still lacked saving faith.
3. Peter’s sermon in Cornelius’ house is a summary of apostolic preaching. He explained God’s intention to save people from every nation. Next, he reminded his listeners of God’s message in word and deed through Jesus Christ (vv. 36–38). Then, he revealed Christ’s death, resurrection, and appearances (vv. 39–41). And last, proclaiming the message of salvation, he called his audience to faith in Christ and forgiveness of sin (vv. 42–43).[132]
4. .43 Salvation is open to anyone—“whosoever believeth in him shall receive remission of sins.”
F. The Impartiality of the Spirit (10:44–48)
1. .44-46 While Peter was still speaking, the Holy Spirit suddenly “fell” on the listeners. Jewish converts experienced this on Pentecost (2:2-13), Samaritan converts did some time after that (8:15-17), and now the Gentiles did the same. Those listening to Peter believed the Gospel message. This clearly indicated to Peter that the God accepted the Gentiles as part of the church and on equal footing with Jewish Christians.
2. .45 The Jews who had come with Peter were greatly surprised that the Gentiles had experienced the power of the Spirit just like they had on Pentecost. The miracle of “tongues” is the miraculous ability to speak languages that one had not learned. The plain intent is to show that God made no distinction between any believers in Christ (cf. Acts 11:15 and 15:7-9).
Cornelius’ conversion showed that God in his sovereignty brings Gentiles directly into relationship with Jesus Christ apart from any prior relationship with Judaism. God had broken down the traditional barriers between Jews and Gentiles.
Note that the tongues in this case were words in a normal language. Peter and the others understood what they were saying (.46). Perhaps they were speaking in Aramaic.
3. .46 Undoubtedly the sign of tongues was given primarily for the sake of the Jewish believers right there in Cornelius’ house. But it was also given for Jerusalem believers, who would later hear of what happened, so that all would see the conversion of these Gentiles as being entirely of God and none would revert to their old prejudices and relegate these new converts to the role of second-class Christians.[133]
4. .46 Luke does not explain the manner of this speaking in tongues; he only records Peter’s report to the church in Jerusalem. Peter relates that the Spirit came on the Gentiles exactly as he did on the apostles at Pentecost (11:15) and that God gave the Gentiles the same gift he gave the Jews (11:17).[134]
5. .47 The fact that Gentiles could be saved, receive the baptism of the Holy Spirit, and undergo water baptism was a monumental step for the early church. Gentiles could come directly into the church without first adopting Judaism. Christianity is beginning to stand on its own instead of being considered a subset of Judaism.
Baptism with the Spirit was Jesus’ sign of His acceptance of them, and baptism with water was their sign of their acceptance of Him. [135]
With this event, the period of transition in the early history of the church comes to an end. Believers among the Jews, Samaritans, and Gentiles have all received the Spirit of God and are united in the body of Christ (1 Cor. 12:13; Gal. 3:27).[136]
6. .48 Peter stayed with them for a few days. By staying in Gentile homes, Peter and his Jewish friends demonstrate that they fully accept their hosts as equal members of the Christian church. And thus their presence in these homes strengthens the Gentile believers.[137]
Principles:
• We should recognize the transitional nature of Acts. The Gospel moves from Jews to Samaritans to Gentiles. At each stage, we see an outpouring of the Holy Spirit. Obviously, these unique events happened only once.
• Helping the needy is a genuine virtue. We should be especially concerned about orphans and widows in the church.
• Tragedy (death) strikes even the best of people. We don’t deny that tragedies occur, but we also affirm that God is sovereign over all the affairs of man.
• OT dietary laws have no significance for NT Christians.
• God prepares people to receive the Gospel. Many factors lead up to a person being ready to convert to Christ.
• Prejudices and biases should not hinder us from sharing the Gospel with anyone. Cultural prejudices should not hinder obedience.
• It’s inappropriate to bow down in worship to any mere human, much less to statues and icons.
• All credit for miraculous healing should go to Jesus, not to the “faith-healer.” Healing in the Bible often does not depend on the faith of the one healed.
• Salvation is a divine work of grace, but God works through human channels. Angels can deliver God’s messages to lost men, but they cannot preach the Gospel to them. That is our privilege—and responsibility.[138] Always be ready to preach the Gospel.
• God’s timing is always perfect.
• The idea that “one religion is as good as another” is completely false. Cornelius had piety and morality, but he did not have salvation. Some might say, “Leave Cornelius alone! His religion is a part of his culture, and it’s a shame to change his culture!” God does not see it that way. Apart from hearing the message of the Gospel and trusting Christ, Cornelius had no hope.[139]
• The proper order is: 1) hear the Gospel, 2) repent and believe, 3) be baptized and unite with other believers. This entire experience is an illustration of the Great Commission of Matthew 28:19–20. Peter went where God sent him and made disciples (“teach”) of the Gentiles. Then he baptized them and taught them the Word. [140] We must follow this pattern today.
• Faith comes through hearing the Word of God proclaimed.
• New converts don’t speak in unknown tongues today, but they should use their tongues to glorify God.
Acts: The Expansion of the Church into the World
Lesson 11: Making Room for the Gentiles (Acts 11)
The salvation of Cornelius and his friends and family, along with their water baptism the outpouring of the Holy Spirit, were landmark events in the life of the church. Instead of being a mere sect of the Jews, Christianity would include both Jews and Gentiles on equal footing. Peter was convinced of this fact, but no one else seemed to be expecting it. The idea produced some friction among the brethren in Jerusalem. Acts 11 describes how Peter explained himself and his actions to the believers at Jerusalem. The chapter also describes how Antioch became an important center of the church and how the disciples there determined to send relief to those suffering a famine in Judea.
I. Endorsement of the Witness to the Gentiles (11:1–18)
The acceptance of Gentiles into the church was a very important step, and the first part of the chapter explains how that began to happen. The transition caused some difficulties. Jews had always looked on the Gentiles as pagans and outsiders. Tradition said that a Gentile had to “become a Jew” in order to be accepted; but now Jews and Gentiles were united in the church through faith in Jesus Christ (Gal 3:26–28).[141]
A. .1 Even before Peter reported back to the church at Jerusalem, word spread to Judea that Cornelius and other Gentiles had “received the word of God,” i.e., they had been saved. This news caused alarm among some within the church who felt that the Gospel was for Jews only.
B. .2-3 Some of the Jewish Christians in Jerusalem “contended” with Peter over the fact that he ate with “men uncircumcised,” i.e., Gentiles. They charged Peter with violating the Jewish features of Christianity and thereby undermining its connection with Judaism. The critics probably were a small group within the church and did not include the apostles. Evidently, they represented a strongly Jewish perspective and felt that any Gentile who became a Christian would have to do so by converting to Judaism and undergoing full Jewish proselyte procedure, which included circumcision.[142] Perhaps this is the same group who shows up later (15:5) and taught that Christians should obey the Mosaic Law. It seemed reasonable to them that if Gentiles became Christians, they should also convert to Judaism. They were wrong.
1. The word “contend” means “to dispute, to oppose.” They rebuked Peter for fellowshipping with Gentiles.
2. Eating with Gentiles, who were considered “unclean,” was strictly off limits to the Jews. The food laws were so important to the Jews that they could not imagine fellowshipping with those who violated them.
3. Peter correctly saw the issue as not a matter of food but whether God had accepted the Gentiles into the church without conversion to Judaism.
4. God’s acceptance of the Gentiles would be an astounding, revolutionary idea to the Jews, even Jewish Christians. This explains why they were so critical of Peter.
C. .4-18 Peter explained his witness to the Gentiles. Peter defended his actions by recounting his experiences at Joppa and Caesarea, with an emphasis on (1) the divine initiative in all that transpired and (2) his inability to withstand God.[143]
1. .5-10 The vision and the voice
2. .11-15 The experience with Cornelius
a) Note that Peter asserted that there were “six” brethren with him who could verify his story (.12)
b) The outpouring of the Holy Spirit occurred “as [he] began to speak.” He had hardly began his message when he was interrupted by this phenomenon.
c) Peter asserts that what happened to Cornelius and the other Gentiles was the same thing that happened on Pentecost (.15). Note that Peter calls this “the beginning.” This strongly suggests that the church began on the Day of Pentecost (contra the idea that the church began prior to that).
3. .16-17 Peter’s conclusion
a) .16 This was the baptism with the Holy Spirit (cf. Acts 1:5).
b) .17 Peter credits God with doing all of this. Peter did not bring this about on his own.
From beginning to end, the conversion of the Gentiles was God’s gracious work. He gave them the gift of repentance and the gift of salvation when they believed.[144]
The fact that the Gentiles received the “like gift” indicated that they should be allowed entrance into the church. To do otherwise would amount to withstanding God.
Note that Cornelius and the other believers experienced the baptism of the Holy Spirit at the same time as their conversion, not some time afterward. This is the normal pattern.
D. .18 The critics “held their peace,” then “glorified God,” recognizing that God had granted “repentance unto life” to the Gentiles. There was no way the Jews could oppose including Gentiles in the church. Peter convinced the critics that this had actually occurred and they began to rejoice. It surprised them, but they could not deny that it was true.
The phrase “repentance unto life” in this case summarizes conversion. To repent is to forsake sin. Those who repent of sin and turn to Christ receive eternal life. In a gospel presentation, we must not neglect to explain a sinner’s need to repent of sin when he turns to Christ.
The fact that God had granted eternal life to the Gentiles through repentance and faith had momentous consequences. It meant that God was now dealing with mankind on a different basis than He had for centuries. Those whom God accepted by faith in Christ were now under a new covenant, not the old Mosaic covenant, so they did not need to continue to observe the Mosaic Law.[145] Many in the Christian community did not understand or fully implement this idea for some time (Peter himself! [cf. Gal 2:11-14]).
II. Establishing a Church in Antioch (11:19–26)
Antioch, a city about 300 miles north of Jerusalem and fifteen miles from the Mediterranean coast, was a natural setting for the Gentile mission to begin in earnest.[146] It was the third largest city in the Roman Empire, its population of some 500,000 to 800,000 only being exceeded by Rome and Alexandria. There was an extensive Jewish community in Antioch—perhaps one-seventh of the population. Antioch was notorious throughout the Roman Empire for its immorality. Greek culture predominated in the city and most people spoke the Greek language. The Antioch church was established by Hellenists, Greek-speaking Jewish Christians who had to flee Jerusalem after the martyrdom of Stephen.[147] Some estimate that the Christian population of Jerusalem at the time of Stephen’s death was 25,000.[148]
In Christian history, apart from Jerusalem, no other city of the Roman Empire played as large a part in the early life and fortunes of the church as Antioch of Syria. It was the birthplace of foreign missions (13:2) and the home base for Paul's outreach to the eastern half of the empire. It was the place where those of "the Way" (9:2) were first called "Christians" (11:26) and where the question as to the necessity for Gentile converts to submit to the rite of circumcision first arose (15:1-2; cf. Gal 2:11-21). It had among its teachers such illustrious persons as Barnabas, Paul, and Peter (cf. Gal 2:11-13) in the first century; Ignatius and Theophilus in the second; and Lucian, Theodore, Chrysostom, and Theodoret (as well as a host of others, including Nestorius) at the end of the third and throughout the fourth centuries.[149]
A. The Hellenists in Antioch (11:19–21)
1. .19 Christians had to leave Jerusalem to avoid persecution. At first, traveling Christians preached the Gospel only to Jews. While Philip went to Samaria, other refugees traveled further north and west. Luke describes what happened at Antioch.
2. .20 Some preached the Gospel to “the Grecians,” i.e., Greek-speaking Gentiles, i.e., pagans without any connection to the synagogue. Perhaps these Christians had heard about what Peter did and they did likewise. The preached “the Lord Jesus,” using the title “Lord” because it would have been more meaningful to Gentiles than the title “Christ.”
3. .21 Because of God’s blessing on the endeavor, “a great number” of Gentiles “turned to the Lord.” Perhaps some of the Gentiles were like Cornelius, who had come to worship the true God through the influence of the Jews.
.21b Notice that salvation is described in terms of repentance and faith (“believed and turned to the Lord”).
B. Barnabas Sent by Jerusalem (11:22–24)
Jerusalem was still considered the “mother church” in those days. It was only natural for the Jerusalem church to show an interest in the total Christian witness wherever it was carried.[150] They wanted to investigate the reports that they had heard regarding Gentiles being saved.
1. .22 The church in Jerusalem decided to send Barnabas to Antioch, probably to check out what was happening there. He was likely fluent in Greek and had an excellent reputation within the church (cf. 4:36-37).
2. .23 Barnabas was convinced that “the grace of God” was responsible for what was happening. After seeing what the church was doing, he gave the work in Antioch his stamp of approval. He encouraged them to “cleave unto the Lord.”
3. .24 Luke described Barnabas’ virtues. Many more people were “added unto the Lord” through his work. Perhaps Luke himself was saved during this time (tradition suggests that Luke was from Antioch).
C. Paul and Barnabas in Antioch (11:25–26)
1. .25 Barnabas apparently needed help with the work in Antioch and decided to “seek Saul” to aid him there. At this time, Saul was back in his home region of Cilicia (Gal 1:21), where he had been for about ten years. Barnabas had earlier brought Saul to meet the apostles in Jerusalem (9:27), and now he brought him to work in Antioch.
2. .26 Barnabas found Saul and brought him up to Antioch. The two of them stayed there for “a whole year,” teaching the people.
3. Antioch was where the name “Christian” became popular.
a) The term occurs in only two other places in the NT (Acts 26:28; 1 Pet 4:16). In all three instances, it is a term used by outsiders to designate Christians. Evidently, the term was not originally used by Christians of themselves. They preferred terms like “believers, disciples, brothers.”
b) The term (Christianoi) is a unique combination of diverse elements. The word is a Greek translation of a Hebrew concept—Christ/Messiah (Christos), and it has the Latin ending ianus, meaning belonging to, identified by. The term was often used by Roman writers to designate followers of Christ or those of the household of Christ.
c) The nickname implies that Christianity was beginning to have an identity of its own and no longer was viewed as a totally Jewish entity.[151] As the name became well-known and popular, Christians used it of themselves (cf. 26:28; 1 Pet 4:16).
III. Sending Famine Relief to Jerusalem (11:27–30)
The apostles and prophets were foundational for the beginning of the church (Eph 2:20). In some cases, these prophets had the ability to receive direct revelation from God and to announce what was going to happen. (cf. 1 Cor 12:28; Eph 4:11). Prophets were active in the church until the completion of the NT canon.
A. .27-28 Agabus, a “prophet” from Jerusalem, foretold a great famine would occur in the region. This happened “in the days of Claudius Caesar” (AD 41-54). Historical documents concur that this famine did indeed occur around AD 46. Agabus shows up later in Acts (21:10-11) when he foretold Paul’s capture and imprisonment.
B. .29 The believers in Antioch determined to collect some funds to help relieve the poor believers in Judea who were suffering the famine. It appears that most if not all the believers in Antioch participated in this offering, each one according to his ability.
C. .30 They sent Barnabas and Saul with the money to the elders in Judea. The “elders” in this case were not the apostles, but other leaders of the churches in Judea. Elders were common in Jewish synagogue worship where they served as overseers. As time passed, this organizational structure became normal in Christian churches as well.[152]
Principles:
• People like Barnabas are always needed by the church. They are the peacemakers, the go-betweens who seek no glory for themselves but only seek to bring out the best in others.[153] What would have become of Saul/Paul without Barnabas?
• Churches ought to cooperate for mutual aid. If people have blessed us spiritually, we should be willing to share with them of our material blessings (cf. Gal 6:6).
• Christian giving should follow the pattern of 11:29—“everyone according to his ability.” Each person should give proportionally to his income.
• Christianity can flourish even in notoriously wicked cities.
• Transitions in the life of the church are often difficult.
• Salvation is God’s work from beginning to end. God uses human instruments, but ultimately God is responsible.
• Mature believers need to enlist others and encourage them in their service for the Lord.[154]
• The name “Christian” should be more than just a nickname. We must truly be followers of Christ, identified by our relationship with Him; belonging to Him.
• The Lord’s hand of blessing is necessary for any spiritual work to be successful.
• Teaching is a significant task for the church.
• Occasionally, God does something we are not expecting. If we can validate that something is of God, we should not stand in its way.
• We should accept those who accept Christ no matter who they are. Prejudice and tradition should not hinder us from welcoming anyone into the church.
Acts: The Expansion of the Church into the World
Lesson 12: Persecution and Miraculous Deliverance (Acts 12)
After describing how the first group of Gentiles entered the church, Luke returns to describing events that occurred in Jerusalem. Persecution arose against the apostles. James was executed and Peter was arrested. But God worked miraculously to save Peter and punish his persecutor. Perhaps Luke is trying to show that divine activity on behalf of the Gentiles does not imply divine inactivity on behalf of Jewish Christians or unconcern for Jews.[155] So before going on to describe Paul’s missionary outreach to the Gentiles, he returns to the church in Jerusalem.
I. Herod Agrippa’s Persecution of the Apostles (12:1–4)
A. .1 “about that time” – probably AD 42 or 43. These historical events occurred around the same time, but Luke is not following a strict chronological order here. The famine and the church’s relief efforts occurred around AD 46. Herod died in AD 44. Ancient historians often categorized their material by topic rather than by chronological order. If we were to seek more chronological exactness, we might say that the events of chapter 12 occurred between those of 11:19-26 and 11:27-30.[156]
Background on Herod Agrippa: There are several characters in the Bible named Herod. This one is the grandson of Herod the Great, Herod Agrippa I. His uncle was Herod Antipas, who beheaded John the Baptist. Agrippa ruled Palestine from AD 37-44. Agrippa’s father, Aristobulus, had been murdered by his grandfather, Herod the Great. Although he was Jewish by race, Agrippa was educated in Rome and grew up with the Emperor’s family. He was imprisoned for some time, but then his friend Caligula became Emperor and Agrippa was appointed as governor over Judea and Samaria. Later, Claudius, who was also Agrippa’s boyhood friend, became Emperor. Agrippa ended up ruling the same area as his grandfather Herod the Great did.
Agrippa was an expert politician and learned that the path to success was to please the majority. Since he ruled over the Jews, and he was partially Jewish, he wanted to please the Jews in order to keep his position. When in Rome, he lived like a cosmopolitan Roman. But when in Jerusalem, he acted the part of an observant Jew.
Many of the Jews appreciated Agrippa and supported him. He supported the majority within the land and ruthlessly suppressed minorities when they became disruptive. He viewed Jewish Christians as divisive and felt their activities could only disturb the people and inflame antagonisms.[157]
.1 “vex” (KJV) means “mistreat, oppress, harm, afflict.” He probably did not do this of his own accord, but under the influence of the Jews. Agrippa was courting the favor of the Jews in order to stay in power.
B. .2 He killed James, John’s brother, one of the sons of Zebedee (cf. Matt 20:22). To be killed “with the sword” implies that he was beheaded, or perhaps thrust through with a sword (Jews typically would not desecrate a body by beheading it). James was the first apostle killed for this faith.
C. .3 The Jews must have expressed their appreciation for Agrippa’s actions, because he proceeded to arrest Peter and put him in prison. The Jews would be very happy to be rid of Peter, the chief apostle of the church.
Herod would have been seeking Jewish approval because his position was not very secure. It became all the more important for him to win the loyalty of his Jewish subjects in order to give him at least a firm footing at home. Everything Josephus said about Agrippa would indicate that he made every attempt to please the Jews, particularly currying the favor of the influential Pharisees. [158]
A “quaternion” was a group of four; we might say “squad” today. So sixteen men guarded Peter over the course of a day; four at a time, two in the room with Peter and two standing at the door. He was guarded very securely. The guards knew that if their prisoner escaped, they would be killed. This was maximum security; Herod did not want him to escape. Perhaps he had heard about how the apostles had gotten out of prison before (cf. Acts 5:19). Also, Peter had demonstrated supernatural powers before. So they were very careful with him, but to no avail.
The “days of unleavened bread” would have been part of the Passover holiday.
D. .4 Herod planned to “bring him forth” to be executed after Passover. Since Herod did not want to upset the Jews, he was willing to execute Peter the day after the Passover feast concluded.
The Passover was eaten on the eve of Nisan 14 (end of March/early April) and was followed by seven days of eating unleavened bread, ending on Nisan 21. Luke used the term “Passover” for the entire period—Passover itself plus the Feast of Unleavened Bread. It would have been after the holy days had ended that Agrippa would have brought Peter forth for public trial and surely also for execution (v. 4).[159]
“Easter”(KJV) is an unfortunate translation. The word is “Passover.” The original KJV has a marginal note to that effect. The term is found 29 times in the NT, and in every other case it is translated “passover.” Note also that the phrase is “the Passover” (το πασχα) which is the common way of talking about the Jewish Passover feast, not some pagan holiday.[160]
II. Peter’s Miraculous Deliverance from Prison (12:5–19a)
A. .5 While Peter was languishing in prison, the church was praying for him. Notice the phrase “but prayer was made without ceasing…” This is the hinge, the turning point of the story.
The church at this time had no political power; there was nothing they could do to solve the problem. Their only tool or weapon in this battle was prayer.
The word “without ceasing” (KJV) is also translated “fervent.” It literally means “to stretch out.” The church was praying fervently and at great length for Peter.
“The angel fetched Peter out of prison,” said the Puritan preacher Thomas Watson, “but it was prayer that fetched the angel.”[161]
B. .6-10 The night before Peter was to be executed, “the angel of the Lord” sprang him from prison. So this was a last-minute rescue. Some interesting details here:
1. .6 Peter was sleeping between two soldiers. We don’t know if Peter knew that this was to be his last night before his execution, but if he did know, it’s remarkable that he’s able to sleep, and apparently sleep soundly. Perhaps Peter remembered that Jesus told him that he would die when he was old (Jn 21:18-19).
2. .7 The angel had to hit Peter to wake him up; maybe he kicked him in the ribs. Imagine having and angel for an alarm clock! But the guards didn’t wake up.
3. .8 Peter is still so dazed and sleepy that the angel has to tell him to get dressed.
4. .9 Peter didn’t believe that this was actually happening at first.
5. Peter had nothing to do with this. He was not escaping; he was being delivered.
C. .11 It took Peter a while to realize what had happened. Notice also that Peter connects that actions of Herod with the Jews. He knew they were conspiring together to kill him.
D. .12 Peter went to Mary’s house. He probably guessed that some believers would be gathered there. The house must have been relatively large.
The “John, whose surname was Mark” is the same John Mark who went with Paul and Barnabas on their first missionary journey (Acts 13:5, 13). He was also a cousin of Barnabas (Col 4:10) who returned with him to Cyprus after the falling out with Paul (Acts 15:37-39), a later companion of both Paul (Col 4:10; Philem 24) and Peter (1 Peter 5:13), and the writer of the Gospel of Mark.
E. .13-16 As the believers were praying for him, Peter showed up at the door. Rhoda’s experience at the door lends some comic relief to the description. Luke records Rhoda’s name, an interesting detail that lends credibility to the report. Remember that Luke learned about this from Peter himself.
The answer to their prayers is standing at the door, but they don’t have faith enough to open the door and let him in! God could get Peter out of a prison, but Peter can’t get himself into a prayer meeting![162]
.15 “It is his angel” – the Jews believed that guardian angels protected them and even assumed the appearance of the persons they protected and thus served as their doubles.[163] But why would an angel have to knock on a door to get in?
.16 “they were astonished” – probably an understatement. It shows a certain lack of faith on the part of the believers. They could hardly believe it when God answered their prayer so spectacularly.
F. .17 Peter reported about how the Lord had brought him out of prison. He also instructed them to tell “James and the brethren.” This James is the half-brother of Jesus, not the James whom Herod had killed. James had become an influential leader in the Jerusalem church and was regarded as an apostle even though he was not one of the Twelve (compare Gal. 1:19). With Peter and John, James was counted one of the “pillars” of the church (Gal. 2:9).[164]
After fellowshipping with the brethren for a while, Peter left Jerusalem. For the most part, Luke does not follow Peter after this but focuses on Paul.
G. .18-19a Peter’s escape caused great consternation among the guards. Imagine yourself as one of the guards waking up and finding Peter gone!
Herod had the guards who were assigned to Peter put to death. Roman law stipulated that if a prisoner escaped, the guard would receive the same punishment the prisoner would have received. Herod didn’t have to enforce that law, but he did.
Herod sent out search parties, but none of them found Peter.
III. Herod’s Self-destructive Arrogance (12:19b–23)
A. .19b If Caesarea is north of Jerusalem, why does Luke say that Herod “went down”? Because Jerusalem is higher in elevation than Caesarea. Caesarea was the regional headquarters of the Roman Empire. Herod had been living at Jerusalem, but moved to Caesarea.
B. .20 A note about a political situation occurring at the time.
C. .21-23 Herod made a speech, to which the audience responded by implying the Herod was a god. The angel of the Lord killed him “because he gave not God the glory.” He died by being “eaten of worms,” an exceedingly painful and inglorious way to die. So here is another amazing reversal: Herod arrested Peter with the intent of executing him, but God released Peter from prison and Herod died. At the beginning of Acts 12, Herod seemed to be in control and the church was losing the battle. But at the end of the chapter, Herod is dead and the church—very much alive—is growing rapidly![165]
The Jewish historian Josephus relates that Herod Agrippa had come to Caesarea to celebrate a festival held in honor of Emperor Claudius. The festival consisted of games that were held every five years. On the second day of these games, Herod entered the arena at daybreak dressed in a garment woven from silver thread. When the first rays of the sun touched his cloak, Herod was illumined by the sun’s reflected light.[166] During a speech that Herod made, someone in the crowd shouted that Herod’s voice was that of a god. Josephus says that Herod “did neither rebuke them, nor reject their impious flattery. A severe pain arose in his belly, and began in a most violent manner. And when he was quite worn out by the pain in his belly for five days, he departed this life, in the fifty-fourth year of his age, and the seventh of his reign.”
IV. Peace for the Church (12:24–25)
A. The Gospel kept reaching more and more people. Nothing could stand in the way of the spread of the church. With Herod out of the way, the church was free from major persecution and continued to preach the Gospel.
B. Barnabas and Saul returned to Antioch with John Mark as their helper.
Principles:
• This passage, like many in Acts, details some events that are unique and probably not normative. I.e., we don’t expect the angel of the Lord to miraculously release all Christians from prison. Nor do we expect blasphemous kings to be “eaten of worms” and die.
• Prayer is a powerful tool for accomplishing God’s will. Even when everything looks grim and hopeless, we should “pray without ceasing.” It may surprise us what God will do in answer to prayer. Never underestimate the power of a praying church.
• Thru prayer, Christians can overturn the plans and intentions of kings.
• God’s people often suffer because of wicked rulers and governments. But God watches over His people and strengthens them. Sometimes God provides a way of escape; sometimes not.
• We should pray for those in prison or who are being persecuted. Sometimes that’s the most effective thing we can do for someone; sometimes it’s the only thing we can do. Hebrews 13:3 “Remember them that are in bonds, as bound with them.” Pray for protection and strength to endure and for relief.
• God is capable of extraordinary acts of deliverance.
• God’s timing is perfect.
• Even in the midst of great persecution or pressure, believers can rest secure in God’s sovereign control of the situation.
• Angels are available to minister to believers in their time of trial. We don’t have one particular guardian angel. Many angels would be available to serve us.
• Why does God rescue some (Peter) and allow others to suffer (e.g., Stephen, James)? We don’t know. Rom 11:33-36. While God does not promise deliverance from persecution and death, at crucial times he often steps in to act for the honor of his name and the benefit of his people.[167]
• Separation of church and state is a good thing. The Jews used their influence over Agrippa to murder James and to arrest Peter.
• Hypocrisy can be fatal. Agrippa claimed to be a Jew and even acted like the Jews and was accepted by the Jews when he was in Jerusalem. But when some pagans flattered him by suggesting that he was a god, he agreed. This cost him his life.
Acts: The Expansion of the Church into the World
Lesson 13: Paul’s First Missionary Journey (Acts 13–14)
After a brief discussion of events in Jerusalem, Luke next turns his attention to a description of Paul and Barnabas’ first missionary journey. The spread of the Gospel to the Gentiles now begins in earnest.
I. Paul and Barnabas Commissioned (13:1–3)
A. The church at Antioch became a major center of Christianity. For the first time a local church commissioned preachers to travel to remote areas to proclaim the message. The men listed were the leaders of the church in Antioch.
B. .2 “the Holy Ghost said…” Luke does not explain how this occurred. The fact that the church was fasting suggests that they were observing a time of intense devotion and prayer, perhaps asking God to show them what to do next.
Before the completion of the NT, prophets received direct revelation from God.
C. .3 Laying hands on the missionaries was symbolic of the congregation’s endorsement of the two missionaries. It was a commissioning service; the two men were specially chosen and sent out on the task of proclaiming the Gospel to regions not yet penetrated by the message. So they had the authority of the church behind them; they were not going out on their own.
II. Sergius Paulus Converted on Cyprus (13:4–12)
Check the map for the locations of the places mentioned here.
A. .4 Luke says that they were sent out “by the Holy Spirit,” which also gives God’s stamp of approval and authority to this missionary journey.
Barnabas was originally from Cyprus, so he would have known the area and the culture.
B. .5 John here is John Mark, who later left the work (.13).
The strategy seems to have been to start in the Jewish synagogue and preach the Gospel to the Jews and God-fearing Gentiles first. When the Jews prohibited them from further access to the synagogue, they would speak to the Gentiles. Paul followed this pattern throughout his career.
C. .6 This Bar-Jesus fellow was most likely a charlatan or trickster of some kind who had weaseled his way into a position of influence with the Roman official. He probably claimed to be able to tell the future, interpret dreams, cast spells, and the like. Odd that he was a Jew in light of the fact that the OT prohibited sorcery. He viewed the Gospel as a threat to his livelihood.
D. .7 Sergius Paulus was in charge in that region, and he wanted to know what the two evangelists were teaching. It was his business to make sure nothing disrupted the peace and good order of the region.
E. .9 Luke rather abruptly starts using the name Paul instead of Saul. Luke gives no explanation about why the change occurred. From here on, Saul is always Paul. The change seems to correspond with Paul’s emphasis on Gentile ministry, as Paul was a Greek name and Saul was Jewish. Also interesting is that from here on, Paul’s name usually comes first. Before, it was “Barnabas and Paul;” from here on it is “Paul and Barnabas.” It suggests that Paul was beginning to assume his position as leader and apostle.
F. .10 Strong language is at times appropriate and fitting. Note that Paul did this while being “filled with the Holy Spirit” (.9b).
G. .12 Sergius Paulus was convinced that Paul was a true spokesman for God and converted to Christ because of the miracle. His conversion is another example of Gentile being saved without any Jewish influence. The Jewish flavor of the church is starting to diminish. The NT says nothing more about this official.
Wouldn’t it be interesting to know what happened to some of the personalities that appear briefly in Acts?
III. Paul’s Address to the Synagogue at Pisidian Antioch (13:13–52)
A. The Setting (13:13–16a)
1. The two missionaries caught a boat and headed northwest to Asia Minor (modern Turkey).
2. .13 Why did John Mark leave? No explanation is given here. Whatever the reason, it was significant enough that Paul considered him a deserter and did not want to take him on their next trip (cf. 15:37f).
3. .14 Luke says nothing about it, but the trek from Perga to Antioch would have been very difficult—about 100 miles across mountains and streams; an area notorious for bandits.
Note that this city called Antioch is not the same city they started from. About a dozen cities were called Antioch at this time. A large Jewish population lived there.
As was his custom, Paul started at the synagogue first.
B. The Sermon (13:16b–41)
The speech falls into three main parts. Verses 16b–25 provide a sketch of OT history that emphasizes God’s providence and promise to Israel. Verses 26–37 demonstrate how those promises are fulfilled in Christ. Finally, vv. 38–41 issue an invitation to accept the promises and a warning against rejecting God’s marvelous deed in Christ.[168]
1. The Promise to Israel (13:16b-25)
a) Paul addressed his remarks to two groups: Jews and God-fearing Gentiles.
Numerous Gentiles attended the worship services in the local synagogue, observed the Jewish law, and believed in God. But some Gentiles, because of their refusal to be circumcised, were called God-fearers. Accordingly, at least four groups of people worshiped together on any given Sabbath: Jews who were born either in dispersion or in Israel, converts to Judaism, God-fearers, and Gentiles who displayed an interest but did not make a commitment.[169]
b) .16 A common practice at a synagogue was to invite visitors to speak briefly. Paul rose to the occasion. He had to ask the audience to listen to him because the meeting could get a bit noisy and animated. The synagogue was both a worship place and an informal meeting place. So people were not really paying much attention when Paul started to speak.
c) .17-22 He briefly rehearsed the history of Israel, emphasizing God’s mercy and blessings toward his people. This demonstrated to the audience that he was not just an ignorant foreigner.
d) .23 Paul asserted that Jesus was the fulfillment of God’s promise to David. God promised that a descendant of David would sit on David’s throne in an eternal kingdom (2 Sam 7:12-16). All the Jews knew this and were waiting for the promised Messiah. This promised descendant was Jesus, Paul said. He was the Savior they were looking for.
e) .24-25 Paul said that John the Baptist was not the Messiah but pointed to Jesus, the true Messiah. John was an OT messenger that heralded the coming of the Messiah. He links the OT with the NT.
John was probably held in high esteem by the Jews in the audience, so Paul showed them that John pointed to Jesus as the Messiah.
2. The Promise Fulfilled in Christ (13:26–37)
a) .27 The Jewish rulers killed Jesus “because they knew him not” and did not understand the OT prophets. Both Peter and Paul testify to this truth (3:17; I Tim. 1:13; see also Luke 23:34; John 16:3). The Jewish people did not know what they were doing.[170]
Remember that Paul himself would have called for Jesus’ crucifixion along with all the other Jewish leaders.
b) .29 Paul again pointed out that Jesus fulfilled Scripture in his life and death.
c) .30-31 The resurrection of Christ and the appearances of Christ were an important part of the message.
“God raised him…” The Jews may have heard that Jesus’ disciples stole the body. But Paul strongly asserted that God raised him from the dead.
d) .32 “declare…glad tidings” is all one word in Greek (ευαγγελιζομεθα).
e) .33 Jesus was the fulfillment of the promises God made to the “fathers,” i.e., the OT prophets. The resurrection demonstrated that Jesus was the Son of God (cf. Rom 1:4).
f) .33b-37 Paul quoted from several OT texts (Ps 2, Isa 55, Ps 16) to substantiate his claim. Every Jew in the room would have been familiar with these texts. Jesus is the only one who fulfilled these prophecies and is therefore the Son of God.
We should note that Paul clearly believed the OT Scriptures. He quotes from them from memory and with authority. God spoke in the OT.
3. Appeal to Accept the Promise (13:38–41)
a) .38 Paul brought the sermon to a close with an invitation to believe in Jesus for the forgiveness of sins. He asked his audience not to be like the Jewish authorities in Jerusalem who killed Jesus out of ignorance.
b) .39 Belief in Christ is better than OT faith. Obedience to the OT law could never make a person acceptable to God. Only faith in Christ can justify a person.
Paul used the term “justified,” which is so important in the book of Romans and the rest of the NT.
c) .40-41 A final warning to take this message seriously, quoting Habakkuk 1:5. If the Jews continue to reject Jesus, they could expect God to reject them.
C. The Sermon’s Aftermath (13:42–52)
1. Paul’s Turning to the Gentiles (13:42–47)
a) .42-43 The message generated some interest among the Jews and the “religious proselytes” (Gentile converts to Judaism). They wanted to hear more about it. Some had already put their faith in Christ.
b) .44 By the next Sabbath, “almost the whole city” wanted to hear what Paul and Barnabas had to say. Word had spread during the week, and now many people were interested in hearing the Gospel message.
c) .45 The Jewish authorities reacted with hostility when they saw all the people coming out to hear Paul and Barnabas. Paul was teaching that to God, Gentiles were on the same footing as Jews; both could be saved by faith in Christ. The Jews did not agree.
d) .46-47 Paul and Barnabas determined to direct their attention to the Gentiles instead of the Jews (quoting Isa 49:6). This is a decisive turning point in the book of Acts. The Jews had officially rejected the Gospel, so Paul turned to the Gentiles. He still preached to Jews, usually starting at the synagogue in each town, but the Jews would always reject the message and he would preach to the Gentiles, who accepted the message gladly.
2. The Mixed Response (13:48–52)
a) .48 Many Gentiles accepted the Gospel message. It was very good news to them that God would accept them.
This is also a strong statement of God’s sovereignty in salvation. God ordains, but man must still believe.
The text reveals the proverbial two sides of the same coin: God’s electing love and man’s believing response (compare Phil. 2:12–13).[171]
b) .50-51 The Jews stirred up persecution against Paul and Barnabas and threw them out of the city. “Devout” means that these women attended the synagogue. “Honorable” (KJV) means “high standing,” i.e., influential, wealthy.
Following Jesus’ directions (cf. Luke 10:11), they “shook the dust off their feet against them” and left. This was a gesture of scorn and disassociation. They traveled to Iconium.
c) .52 After all the persecution Paul and Barnabas received, this text is unexpected. But it shows that true Christian joy is not based on circumstances but on the truth of the Gospel.
IV. Acceptance and Rejection at Iconium (14:1–7) (Part 2 of the first missionary journey)
A. .1 Iconium was an 80 mile trip from Pisidian Antioch. Paul and Barnabas started their witness in the Jewish synagogue, as was their usual practice. Many Jews and Gentiles believed.
B. .2 The unbelieving Jews again stirred up hostility “against the brethren.”
C. .3 In spite of the opposition, Paul and Barnabas stayed there a long time and were able to verify the message by doing signs and wonders. The Jews’ harassment and opposition had the opposite effect; Paul and Barnabas hung around.
D. .4 It is noteworthy that Luke used the term “apostle” here to refer to Paul and Barnabas. Here and 14:14 are the only places where he applied the term to anyone other than the Twelve disciples. The word means literally one who is sent and is used of official delegates or emissaries.[172]
E. 5-7 They fled the city when it became apparent that their enemies would try to kill them.
V. Preaching to Pagans at Lystra (14:8–21a)
A. A Lame Man Healed (14:8–10)
1. .8 Lystra was a smallish country town in Paul’s day. There were few Jews there (no synagogue); the town was primarily Gentile pagans.
2. .9 Interesting language—“perceiving that he had faith to be healed” – in other cases, faith was not needed. Perhaps the apostles had spoken to the man and he had converted to Christ.
3. .10 Luke is very spare with his description here. He did not mention Paul praying in Jesus’ name or anything. Paul likely followed the same pattern that we see in earlier cases of healing in Acts (e.g., 3:2f).
The man’s healing served as a way of reaching the people in Lystra. You can imagine the shock and surprise of both the crippled man and the people who saw the miracle.
B. Paul and Barnabas Paid Homage (14:11–13)
1. .11 The pagans assumed Paul and Barnabas must have been gods in human form. Paul and Barnabas at first likely did not understand what was going on because the people were speaking in the local dialect.
2. The pagans of the city thought that Paul and Barnabas must have been the “gods” Jupiter (aka Zeus), the head of the Greek pantheon, and Mercury (aka Hermes), the god of oratory or speech. They were ready to sacrifice to them.
C. Paul and Barnabas Dismayed (14:14–18)
1. .14 Paul and Barnabas eventually caught on to what was happening. Tearing one’s garments signified deep emotional turmoil and distress.
2. They denied that they were “gods” and affirmed that they were mere men. Note the contrast with Herod Agrippa here (cf. 12:22-23).
3. .15 Paul preached a mini-sermon at that point and encouraged the pagans to “turn from these vanities” and believe in the true God. “Vain” means “useless, without purpose.” Paul did not water down his message to appeal to the audience.
Since his audience was thoroughly pagan, Paul asserted the most basic truths about God—he is the living God (not an idol), that he is the creator (not part of the creation), he is merciful (.16), and good. He established what God he was talking about. None of the Greek gods fit this description.
4. .17 Paul appealed to natural revelation as a means of some knowledge of God. God has revealed himself to man through works of creation and providence. Man is thus responsible to worship God rightly (cf. Rom 1.18f).
D. Paul and Barnabas Rejected (14:19–20a)
1. .19 Some time must have elapsed before the Jews from the other cities heard about what was going on in Lystra and made their way there to oppose the Gospel. Lystra was about 100 miles from Antioch.
Note the quick reversal: the people were ready to recognize Paul and Barnabas as gods, but then ended up stoning Paul.
Did Paul die from this stoning? Perhaps he did. In 2 Cor 11:25, Paul refers to the fact that he had been stoned (cf. Gal 6:17). It is somewhat ironic that Paul agreed to the stoning of Stephen and now experienced stoning for himself. Cf. 2 Cor 2.2-4.
What happened to Barnabas?
2. .20 Paul’s recovery was remarkable. After being stoned and assumed to be dead, Paul “rose up” and went into the city, the very place he had earlier been stoned. The next day he started for Derbe, about 60 miles away.
Also note the presence of “disciples” who were standing around Paul. Some of the people at Lystra believed the Gospel.
E. The Ministry at Derbe (14:20b–21a)
1. Many received the message in Derbe.
VI. The Missionaries Return to Antioch (14:21b-28)
A. .21b Instead of taking the shortest route back to Antioch, they retraced their steps and visited the towns where they had preached. This reveals how courageous and determined Paul and Barnabas were.
Lystra was not too far from Tarsus, Paul’s home town. It seems odd that they did not go there. Instead, they turned around and headed back to Antioch.
B. .23 They appointed elders “in every church” – remarkable that churches were established so quickly, and that men would be qualified to be elders already. They probably followed the pattern seen in synagogues at the time—a group of lay elders was appointed to supervise each church.
In Greek, the term to appoint actually means to approve by a show of hands in a congregational meeting. With the approval of an assembly, individuals were appointed to serve in a particular office.[173] So the church chose the elders and Paul and Barnabas approved the selections, or perhaps vice versa (the apostles chose and the church agreed). Here is evidence of congregational church polity.
C. .24-26 They made their way back to Antioch, their starting point. The whole trip took about two years.
D. .27 They told the church what had happened.
E. .28 They stayed in Antioch for literally“no little time,” i.e., quite a while.
Principles:
• Through providential means, God chooses and appoints his servants.
• Missionaries are sent out by local churches. They function under the authority of their sending church. Congregational church government is biblical. Missionaries should report to their sending churches periodically.
• Missionary work can be dangerous and even fatal at times.
• Fasting and prayer are always appropriate when launching out on a new venture. The church should always be seeking God’s guidance regarding what it should be doing.
• Salvation has both divine and human elements. God elects and ordains, but man must still believe. The fact that God elects and ordains does not reduce our responsibility to preach the Gospel.
• Those who oppose the Gospel do so at their own peril. It’s a dangerous thing to oppose the Gospel.
• True joy is not based on circumstances but on the goodness and blessings of God.
• We should be willing and able to preach the Gospel whenever we get an opportunity.
• Even if a group is hostile to the Gospel, we should continue trying to reach them (e.g., the Jews—Paul never stopped trying to reach his people). Opposition should not stop us.
• We should expect a variety of responses to the Gospel. Some accept it readily, while others are hostile against it.
• Preachers and missionaries should not allow others to venerate them.
• People are fickle, praising and approving one minute, criticizing and opposing the next. We need not seek the world’s approval.
• Follow up teaching (“confirming the souls” [14:22]) is an essential aspect of church ministry. New converts need special attention to strengthen and establish them in the faith.
• We should expect “much tribulation” as Christians.
• Boldness and courage are necessary to face hostile audiences or even individuals.
• The message of the Gospel often divides people. Jesus said that this would happen.
• Wherever God directs his ministers and missionaries to speak boldly in his behalf, the forces of Satan try to interfere and create opposition to them and to the Word.[174]
• In order to come to Christ, one must turn from the empty things he has been following. I.e., repentance.
• It’s appropriate to criticize false religion; it’s empty and hopeless.
• When preaching the Gospel to pagans, we should start with describing God as creator and sustainer of the universe. Without understanding the creation story, we cannot understand the need for redemption.
Acts: The Expansion of the Church into the World
Lesson 14: The Jerusalem Council (Acts 15:1–35)
Shortly after Paul and Barnabas returned from their first missionary journey (Acts 13-14), debate began regarding whether Gentiles should be required to observe the OT law. Chapter 15 relates how the entire church met at Jerusalem and came to an agreement regarding what would be expected of the Gentiles who converted to Christ.
Acts 15:1–35 is central in the development of the total plot of the book. The first half of Acts has focused on the Jewish Christian community, particularly on the influential Jerusalem church. The Christian witness had begun there (chaps. 1–5). Through the Hellenists especially it had spread to Samaria and all of the land of the Jews (chaps. 6–9). Through the witness of Peter to Cornelius, the outreach of the Antioch church, and especially through the first major mission completed by Paul and Barnabas, the gospel had broken through to the Gentiles (chaps. 10–14). All the preliminary steps had been taken for a major effort to reach the Gentile world. The precedents had been established; the first major successes among the Gentiles had been witnessed. The stage was set for Paul’s mission to the heart of the Greco-Roman world as the missionary to the Gentiles.[175]
I. The Criticism from the Circumcision Party (15:1–5)
A. .1 “certain men which came down” from Jerusalem to Antioch were teaching that circumcision and obedience to the Mosaic code was necessary for Gentile converts.
They believed that Gentiles should come into the Christian community by becoming Jews first. This seemed natural to them. The Jews were God’s only people. Christianity, to them, was a sect within the Jewish community. How could God change His requirements? The Jews believed that the only way for anyone to please God was through the OT rituals. It was hard for them to accept the idea that circumcision and the whole OT system was no longer necessary because of Jesus’ death and resurrection.
Also remember that Acts describes a time of transition between the OT and the NT, Israel and the church, law and grace. So the church, under the leadership of the HS and the apostles, had to hammer out these issues.
B. .2 Paul and Barnabas debated the issue with them and determined to take the question to the apostles and elders in Jerusalem for a solution. They saw that this issue needed the attention of the whole church. Jerusalem was the “mother church” and the apostles were there, so it made sense to call for a conference in Jerusalem.
The conditions for acceptance with God had changed. God had accepted the Gentiles by faith without prior conversion to Judaism. Peter’s experience with Cornelius had shown that, as had Paul and Barnabas’ experience with the Gentiles on their tour.
C. .3 The church in Antioch sent them to Jerusalem (about 300 miles), and they preached in the various regions they passed through on the way there. The believers in Phoenicia and Samaria rejoiced that Gentiles were being saved and added to the church.
D. .4 They met with the church and described what God had done with them in their recent missionary activities (the first journey).
1. Note the distinction between the apostles and the elders. The elders were the leaders of the house-churches throughout the city. The apostles apparently were not pastoring individual churches. Peter represented the apostles and James represented the elders.
2. The fact that “God had done” these things through Paul and Barnabas was significant.
E. .5 Some of the Jewish Christians “of the sect of the Pharisees” asserted that converts must be circumcised and keep the OT law. These were probably Pharisees who had converted to Christ, like Paul. The OT law was extremely important to them, and they could not imagine that anyone could be right with God unless they submitted to the OT regulations. They wanted to require the whole Jewish proselyte procedure for Gentile converts—circumcision and obedience to the OT law.
II. The Debate in Jerusalem (15:6–21)
A. Peter’s Witness (15:6–11)
1. .6 The leaders of the church met to consider the issue. Reading through the rest of the passage, it is evident that the entire church was represented here along with the apostles and elders (cf. .22 “the whole church”).
2. .7-9 Peter rehearsed the fact that the first Gentile converts were saved through his witness (cf. Acts 10). He was referring to Cornelius’ conversion (about 10 years before this). These Gentiles were saved in the same way as the Jews were—by faith. The Holy Spirit fell on the Gentiles as He did on the Jews at Pentecost (11:15). There was no difference between Jews and Gentiles who came to Christ. Peter himself was shocked at this revelation, but came to believe it.
Peter had already defended himself against the Jewish Christians who criticized him for bringing the Gospel to the Gentiles (Acts 11:1-18). But this did not settle the matter for some.
3. .10 To demand that Gentiles obey the OT law would amount to tempting God and putting an unbearable burden on them.
4. .11 Peter asserted that Jew and Gentile alike are saved by grace.
By the way, this is the last we see of Peter in Acts; he’s not mentioned again. From here on, Paul is the major character in Acts.
B. Paul and Barnabas’ Testimony (15:12)
.12 Everyone listened to Paul and Barnabas explain their missions work.
Their emphasis was again on God’s initiative in the mission, his work through them, the signs and wonders that had attested to his presence and affirmation of their ministry.[176]
They had preached salvation by grace through faith to the Gentiles without the need for obeying the rituals required by the OT law. If that was wrong, why had God confirmed the message?
C. James’ Testimony (15:13–21)
1. .13 James asked for a hearing.
a) Which James was this? Not the disciple, John’s brother. He had been killed long before. This James is the half-brother of Jesus, who became a leading spokesman for the church. Paul calls him one of the “pillars” of the church, along with Peter and John. He wrote the book of James.
b) He supported Peter’s contention that God was reaching out to the Gentiles, taking out “a people for his name.” He cited OT texts (Amos 9:11-12) to support his point.
Historically, Israel had been the people God had taken to bear his name (cf. Deut 7:6, 14:2, 28:10). With Israel’s rejection of the Messiah, the church became “a people for his name.” It also suggests that the Gentile Christians are on an equal footing with the Jews.
This prophecy (.16-18) is fulfilled in Christ, the great son of David. Christ’s kingdom will be eternal. The salvation of Gentiles and their entry into the church marks the beginning of this process. It will culminate in the Millennium. A careful reading of Amos 9:8–15 reveals that the prophet is describing events in the end times, when God will regather His people Israel to their land and bless them abundantly.[177]
2. .19 James gave his judgment (“sentence” KJV) that the church not “trouble” the Gentiles by burdening them with the OT law. He agreed with Peter (.10): unnecessary obstacles should not be placed in the way of Gentiles accepting Christ and entering the church. They need not be circumcised or required to keep the OT law. He presented this idea as the solution to the problem.
This conclusion brought up another problem: If Gentiles were not being required to observe the Jewish ritual laws, how would Jewish Christians who maintained strict Torah observance be able to fellowship with them without running the risk of being ritually defiled themselves?[178] James added a few restrictions that would smooth over the differences between Jew and Gentile.
3. .20 What would be required was a few restrictions, all of which are in keeping with the traditional practices of the Jews. Basically, following these rules would remove the barriers between Gentile Christians and Jewish Christians.
Three of the four restrictions have to do with food regulations. Jews were very sensitive about keeping kosher. If the Gentiles observed these restrictions, it would allow them to enjoy “table fellowship” with their Jewish brethren. If not, it would create division in the church between Jew and Gentile.
Jewish Christians would have to give up the idea that Gentiles had to observe the OT law, and Gentiles would have to change their eating habits so as not to offend their Jewish Christian brothers. So these were more practical considerations to maintain unity and fellowship.
a) Things polluted by idols—i.e., food offered to idols (.29). Jews absolutely refused to associate with anything offered to idols. Gentiles, however, had no such qualms. Paul addressed this issue at length in 1 Cor 8-10. Christians should not eat the food that was offered at the pagan idol temples.
b) Fornication—immoral sexual relations. Among Gentiles of this era, fornication was very common and acceptable. The early Gentile converts were in constant danger of being drawn back into this immoral way of life.[179] Paul had much to say about this to the Corinthians as well (1 Cor 6:13-20).
c) “things strangled”—this refers to animals that had been killed in some way without draining the blood. Jews always drained the blood from any animal they slaughtered for food.
d) Blood—Jews never ate any meat with blood in it.
These restrictions were not an imposition of certain parts of the OT law (all of which was abrogated). It was merely an attempt to respect the feelings and sensitivities of the Jewish brethren, to whom the kosher food laws were still very important. Cf. Lev 17-18 for similar rules resident aliens in Israel were to keep.
The restrictions have nothing to do with salvation.
4. .21 James finished by reminding the church that the OT law has been and was being taught in every synagogue in every city. Such requirements as James laid out would have been well-known to Gentiles who had attended the synagogue. Gentiles who wanted to live peacefully with their Jewish neighbors would have recognized them.
5. Imagine what could have happened here: separate Gospels and separate churches; a Jewish-style church that demanded circumcision and obedience to the OT law, and a Gentile-style church that did not observe the OT law. The decision of the council avoided this predicament.
6. The council affirmed that the way of salvation was one, and the church was one and could not be two. Jews and Gentiles together must constitute one body, one church.[180]
III. The Decision in Jerusalem (15:22–29)
A. .22 The entire church agreed with James and decided to send several men to Antioch with the news.
B. .23-29 is a copy of the letter. It is a rather formal document and follows the traditional Greco-Roman pattern from that era.
1. .23 Note the continuing distinction between the apostles and elders. The “brethren” would have been the other members of the church in Jerusalem. The entire church was in agreement.
2. .24 The church leaders denied that they had sent the men who were trying to “subvert” their souls. The false teachers “went out” without any official endorsement from the church at Jerusalem. The Jerusalem leadership was obviously not happy with the wholly unauthorized Judaizers and their so upsetting the Gentiles of Antioch.[181]
3. .25 The report reflected the consensus of the entire church. The group was in “one accord,” suggesting that the Jews who wanted to impose the OT law on the Gentiles (.5) had changed their minds. They dropped their objections and agreed with the resolution James had proposed.
4. .28 The church leaders recognized the influence of the Holy Spirit on this agreement.
5. .29 They repeated the restrictions they imposed on Gentile converts.
IV. The Decision Reported to Antioch (15:30–35)
A. .30 The delegation traveled to Antioch, assembled the church, and read the letter to them.
B. .31 The church rejoiced and was encouraged.
C. .32 Judas and Silas preached and strengthened the believers.
D. .33 After some time the church dismissed the men to go back to Jerusalem.
E. .34 Silas stayed around for a while. Note that some translations do not include this verse because it is not found in many manuscripts. Evidence suggests it was added by a scribe at some point.
F. .35 Paul and Barnabas also stayed in Antioch, preaching and teaching, as did others.
Principles:
• There is only one way of salvation for all people at all times: by grace alone through faith alone. Works and rituals may be beneficial, but are not required for salvation. We must never add works to the Gospel. Adding works to salvation implies that something is lacking in Jesus’ person and work. And there is no need to impose the OT law on NT believers; we are not under the law.
• The corruption of the Gospel started early in church history. Even today, false teachers are very common. The most basic form of corruption is adding works to faith. Almost all false religions and sects teach this error. Be on guard against bad theology.
• Ordination of pastors is an attempt to prevent theological error.
• Beware of any teaching that departs significantly from the general consensus of the church’s teaching. If the apostles did not teach it, it’s wrong. E.g., the Trinity—the early church fathers recognized this truth and defended it. Those denying it put themselves outside the limits of Christianity.
• The Holy Spirit is present when the church gathers.
• Dispute and debate is sometimes appropriate, especially when it comes to the essentials of the faith. Those who stand for the truth end up standing against error.
• The entire church should be involved when major decisions must be made. Leaders have their place, but everyone should participate.
• Missions and evangelism are the means by which God is taking for himself “a people for his name” (.14). Both the sovereign intent and the human means are assumed. God takes those he wants by means of people preaching the Gospel.
• We should be thankful that we, as Gentiles, are not required to keep the OT law. Eventually, the church came to see that Jews did not have to keep the law either.
• Cooperation between churches is biblical. At this time, the church at Jerusalem, being the original church and the home of the apostles, was considered the “mother church” and was expected to provide direction for the entire church. Over time, churches became more independent and autonomous.
• Disputes can often be settled within the context of the church. Believers should be able to reach consensus on divisive issues. Sometimes concession and compromise on non-essential issues are necessary to keep the peace. Christians need to learn the art of loving compromise. They need to have their priorities in order so they know when to fight for what is really important in the church. Unfortunately, most church problems are not caused by doctrinal differences but by different viewpoints on practical matters not worth fighting about.[182] Be willing to modify your behavior to be non-offensive to others in the church.
• Regarding making decisions in the church, we are led by the Holy Spirit to the degree that we are in accord with Scripture. Deviation from the Word is forsaking the Spirit and following our own wisdom.[183]
• We must keep ourselves away from things that would pollute us. Idolatry and fornication are good examples, but many other things in our world tend to pollute and defile us.
• Theological agreement is the basis for unity and cooperation.
Acts: The Expansion of the Church into the World
Lesson 15: Paul’s Second Missionary Journey Begins (Acts 15:36–16:40)
The entire church met in Jerusalem to discuss whether Gentile converts should be expected to keep the requirements of the OT law. The church decided that Gentile converts would not be required to keep the OT regulations, but that they would be expected to be sensitive to the traditions of the Jews in order to maintain fellowship.
Once this controversy had been decided, Paul invited Barnabas to return to the cities where they had recently preached the Gospel to see how the new believers were doing.
The next major section in Acts extends from 15:36 to 18:22. This passage is typically referred to as Paul’s second missionary journey, in which the Gospel extends to a wider audience in the Greek world. This second journey proved to be far more significant than Paul’s first one: he brought the gospel from the continent of Asia to that of Europe when he eventually left Asia Minor and traveled to Macedonia. Paul’s missionary strategy was to preach the gospel in important cities, preferably in commercial and administrative centers from which the Word of God could radiate in all directions.[184]
I. Parting Company with Barnabas (15:36–41)
A. .36 After ministering in Antioch for some time, Paul suggested that he and Barnabas visit the cities where they had preached the Gospel on their first missionary journey to see how the believers were faring.
B. .37-38 Barnabas wanted to take John Mark (his cousin) with them, but Paul did not think that was a good idea. He remembered that Mark had deserted them previously (Acts 13:13). Luke does not tell us why Mark left the work originally, but it seems that Paul saw Mark’s departure as a desertion. Mark had disqualified himself in Paul’s mind. Barnabas was willing to give Mark a second chance, but Paul was unwilling.
C. .39-41 They were unable to resolve their sharp disagreement. Barnabas took Mark with him to Cyprus, while Paul enlisted Silas to go with him. Paul and Silas traveled north by land, teaching in the churches as they went.
This is the last mention of Barnabas in Acts.
The Bible presents its characters in very human terms, “warts and all.” Even the apostles and early Christians had disputes and disagreements. This is one line of evidence that shows the accuracy of the account. Luke wrote what he saw, not some idealized, romantic notions of perfect harmony. But the separation of Paul and Barnabas, after all they had been through together, is a sad event.
One positive outcome of this split was that two teams of missionaries went out instead of one.
II. Revisiting Derbe, Lystra, and Iconium (16:1–5)
A. .1-3 Paul met up with Timothy, who perhaps became a Christian when Paul preached there the first time (cf. 14:20). Timothy was well-respected among the Christians in the region, and Paul wanted to take him on their trip. Paul had Timothy circumcised in order to be less offensive to the Jews.
Timothy’s mother was a Jew but his father was not. The Jews were not supposed to marry non-Jews, but this regulation was often ignored. Because his mother was Jewish, Timothy would have been considered Jewish. As such, Jews would have expected him to be circumcised. The local Jews would have been aware of Timothy’s background. Timothy never would have been accepted among the Jews had he not been circumcised.
Timothy’s circumcision was not required for Christians, but in order to avoid the opposition and hostility of the Jews, Paul thought it would be best. Cf. 1 Cor 9:20—“unto the Jews I became a Jew…”
More info on Timothy: Paul had no missionary companion more thoroughly involved in his subsequent work than Timothy. Paul considered him a “son” (cf. 1 Cor 4:17; 1 Tim 1:2). Not only did he address two letters to him, but he also listed him as co-sender in six others (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1; Phlm 1). He considered him his “fellow worker” (Rom 16:21; cf. 1 Cor 16:10) and, indeed, as much more—“as a son with his father” in the work of the gospel (Phil 2:22).[185]
B. .4-5 The group traveled throughout the region (known as Galatia) and informed the Gentile converts about the decision the church had made at the Jerusalem Council (cf. Acts 15:20, 29). The churches were prospering with many converts.
It’s worth noting that the “Judaizers,” Jewish converts who demanded that Gentile converts keep the law, must have followed Paul and preached their false gospel to the churches there (Gal 1:6-7, 5:2-3, 6:12). They did so in opposition to the apostolic decrees agreed to in Jerusalem.
III. Called to Macedonia (16:6–10)
A. .6-7 As they traveled, the Holy Spirit forbid them to evangelize in Asia and Bithynia. Paul later wrote a book to the believers in Galatia.
“Asia” here is not the Far East, but a region called Ionia in modern western Turkey. The cities of Ephesus, Smyrna, Thyatira, and Philadelphia were all in that region. Later, Paul spent time in that area.
How did the Holy Spirit forbid the missionaries from entering Asia or Bithynia? Through direct revelation of some kind, perhaps a vision or a dream. In any case, God had other plans for them at this time.
The fact that God sent the Gospel in a westerly direction instead of to the east meant that Christianity spread toward Europe more quickly, which in turn greatly influenced western culture.
B. .9 Paul experienced a vision in which a Macedonian man called him to come to Macedonia (modern Greece) and help them.
C. .10 Paul concluded that the Lord would have the team to preach the Gospel in Macedonia. The missionaries decided to travel to Philippi, a major city in Macedonia. This marks the transition of the Christian mission from one continent (Asia) to another (Europe) and from east to west.
Note the words “we endeavored”: this is the first indication that Luke (the writer of Acts) is with Paul, Silas, and Timothy. Perhaps Luke joined the group about this time.
IV. Witnessing in Philippi (16:11–40)
A. Founding a Church with Lydia (16:11–15)
1. Philippi was an important city, occupied by Roman citizens, military veterans, but probably not many Jews. In Philippi, they met Lydia, who accepted the Gospel.
2. .13 Paul normally began his evangelism in a public place, often the synagogue or other place of worship.
This place of prayer was probably a simple building or enclosure, or even just an open space. If an insufficient number of Jews lived in a certain area, they would have one of these instead of a synagogue. Perhaps the Jews had been expelled from the city previously (the Emperor Claudius had expelled the Jews from Rome around this time).
3. .14 Lydia “worshipped God,” i.e., she was probably a God-fearing Gentile who worshipped the Lord but was not a full convert to Judaism.
Lydia may have been a fairly well-to-do business woman. Purple was a valuable commodity obtained from shell-fish (mollusks). The rich and powerful were the only ones who could afford to dye their clothing purple. The fact that she invited the missionaries to stay in her home suggests that she was a woman of means.
Notice the phrase “whose heart the Lord opened.” We should recognize that this is how salvation works—God must open one’s heart to receive the Gospel. We usually think of this as conviction, a work of the Holy Spirit. This is necessary to overcome the negative effects of sin (cf. 1 Cor 2:14).
4. .15 After she and her household (family and servants) were baptized, she invited the group to stay at her house. Later we find that her house became a gathering place for the entire Christian community at Philippi (.40).
Some suggest that there must have been children in Lydia’s household who were baptized, but the text does not say so. Following Luke’s explanation of events when Cornelius and his household was baptized (Cf. 10:44; 11:4, 17), it follows that Lydia’s household heard the Gospel, believed it, and were baptized. We’ll see the same pattern repeated with the Philippian jailer.
B. Healing a Demon-Possessed Servant Girl (16:16–24)
1. .16-17 A demon-possessed[186] slave girl followed the men around the city, loudly proclaiming that they were “servants of the most high God.”
Fortune telling or soothsaying were very commonly practiced at this time; the Romans put great stock in it. People would commonly ask advice from soothsayers before making any significant decision. A slave girl who could tell fortunes could make a fortune for her owners.
Like the demons who encountered Jesus, the demon who possessed this slave girl apparently knew God’s servants and recognized the truth of the Gospel. Cf. James 2:19.
2. .18 Paul grew weary of this girl and commanded the demon to come out.
Paul commanded the demons to come out of the girl “in the name of Jesus Christ.” Paul, as an apostle of Christ, had Christ’s authority to make such commands.
Why did Paul want to silence this girl? It almost seems like he would want the advertisement. But he did not want anyone to think that he was cooperating with a demon-possessed fortune teller. He didn’t want or need Satan’s help to spread the Gospel. Also, her message might have been easily misunderstood by the Romans, who considered Zeus as “the most high god.”
What happened to the girl? Luke doesn’t say, but we can hope that she was saved and added to the church at Philippi.
3. .19-21 Something about the girl immediately changed, because the owners of the girl saw that she could no longer practice divination. They became angry with Paul and Silas and brought them to the marketplace, where the magistrates would have been available to judge legal cases. They accused them of disturbing the peace by teaching non-Roman customs.
The “customs” here refer to religious rites and forms of worship. They were accusing the missionaries of introducing a new religion and a new worship system. The Romans did indeed have laws prohibiting the public introduction of new religions. Any new religion had to be approved by the Roman Senate.
The Jewish religion was legal, but Roman law forbade Jews from seeking to convert Roman citizens.
4. .22-24 A crowd gathered in the marketplace and began shouting threats and insults at the missionaries. A riot was threatening to break out. The magistrates (probably army officers who were responsible for maintaining law and order) showed their displeasure by commanding Paul and Silas to be beaten. The authorities got caught up in the frenzy of the mob; they did not conduct a legal trial.
“The magistrates rent of their clothes,” i.e., the clothes of Paul and the others (probably; the wording is unclear). This was always done before a person was to be scourged. Criminals were usually stripped entirely before being beaten.
“to beat them” – lit., to beat with rods, the customary manner of Roman scourging. Cf. 2 Cor 11:25
It is evident that this punishment occurred without the regular legal procedures. It may be because of this that the magistrates later allow the missionaries to get out of jail.
After being beaten, Paul and Silas were thrown into the most secure part of the prison and chained to a wooden beam.
C. Converting a Jailer’s Household (16:25–34)
1. The Deliverance (16:25-28)
a) .25-26 As Paul and Silas were singing at midnight, an earthquake struck, the prison doors opened, and everyone’s shackles opened. Earthquakes were relatively common in this part of the world. This earthquake somehow freed everyone in the prison from his chains. Miraculous deliverances from prison had occurred previously in Acts (5:19-26 and 12:5-19).
The miracle did not deliver the missionaries from the jail; it delivered the jailer from sin.
b) .27 The jailer woke up and was about to kill himself, assuming that all the prisoners had escaped. Under Roman law, jailers and guards were personally responsible for their prisoners and in some instances were executed for allowing them to escape (cf. 12:19).[187]
c) .28 Paul assured the man that no one had not escaped and that he should not harm himself.
2. The Witness (16:29-34)
a) .29-32 The jailer asked Paul and Silas how he could be saved. Something about the situation motivated him to consider his own need of salvation. They preached the Gospel to him and his household.
.31 This verse briefly states how to be saved: “believe on the Lord Jesus Christ.” It’s a great summary of the Christian faith.
Some people appeal to vss .31-32 to defend the practice of baby baptism. They say that there must have been infants in the man’s household. However, note that they spoke the Word to all who were in his house (.32) and that everyone in his house believed (. 34b). Whoever was baptized was able to exercise saving faith, which rules out infants.
b) .32-34 The jailer washed Paul’s and Silas’ wounds, after which he and his household was baptized. They enjoyed a meal together and rejoiced in the Lord.
We should recognize how unusual and unique these events are. We tend to gloss over the passagae because it’s so familiar. But a pagan, Roman jailer coming to faith in Christ through an earthquake, and then his immediate baptism and hospitality toward his prisoners is really quite amazing.
D. Humbling the City Magistrates (16:35–40)
1. .35 The next morning, the city authorities sent officials to the jail to release Paul and Silas. Luke does not tell us why they changed their minds. Perhaps they knew that their charges would not stick, or maybe they just wanted to get rid of them.
2. .36-37 The jailer was no doubt surprised that Paul was unwilling to leave the jail quietly. Paul insisted that the city authorities come to the prison themselves and escort them out.
Paul mentioned that he and Silas were Roman citizens. They had been publicly flogged and thrown into prison without a trial, a serious miscarriage of law. Abuse of a Roman citizen was a serious charge. The authorities could have lost their position for such an offense.
Paul in effect forced the magistrates to acknowledge their error, which would result in them being more tolerant of Christians in the future. So the outcome was positive for the church.
3. .38-40 The city authorities became fearful when they heard about the men’s citizenship. They came to the jail personally, apologized for their conduct, and begged them to leave. Instead, Paul and his companions went to Lydia’s house (perhaps to recover their health and strength), then left town some time later.
Principles:
• A bad reputation is hard to overcome. Paul thought of John Mark as a deserter and refused to work with him, at least for a while. Paul was eventually reconciled with John Mark (2 Tim 4:11).
• Even Christian ministers can disagree about things. Sharp contentions sometimes happen. Debates and divisions often are based on personality issues.
• Christians should expect to be persecuted. Missionaries should be strong enough to face danger and hostility without quitting.
• Demon possession is real. Under demonic influence, people can practice “divination,” i.e., soothsaying, witchcraft, occult practices, etc. We find examples of exorcism in the Bible, but no teaching on the topic. Can we follow Paul’s example here in commanding demons to come out of people? I would be very reluctant to try it. I would simply preach the Gospel to the person.
• Catastrophic or crisis experiences are often good opportunities to preach the Gospel. Every Christian should be ready to proclaim the Gospel whenever an opportunity presents itself.
• Salvation is the Lord’s work; He must open people’s hearts to accept the Gospel. Both repentance and faith are gifts from God.
• The correct order is salvation followed by baptism. In some cases, baptism may occur almost immediately after salvation.
• We should value mentoring relationships. Paul became Timothy’s mentor and companion.
• Every Christian is called to help spread the Gospel to every land and every person. Even if we don’t experience a “Macedonian call” like Paul did, we still have the same responsibility.
• Good quote (Barnes): Men slumber quietly in sin, and pursue their wicked gains; they hate or despise all law and all forms of religion; but the moment their course of life is attacked and exposed, they become full of zeal for laws that they would not themselves hesitate to violate, and for the customs of religion, which in their hearts they thoroughly despise. Worldly-minded men often thus complain that their towns, and cities, and villages, are disturbed by revivals of religion; and the preaching of the truth, and attacking vice, often arouses this hypocritical conscientiousness, and makes them alarmed for the laws, and for religion, and for order, which they at other times are the first to disturb and disregard.
• We should expect to see new converts grow and gain strength in the Christian faith. We want to see people grow and bear fruit, not just get saved.
• Women have played an important role in Christianity and in the church since the very beginning.
• We can expect hostility and opposition against the Gospel from pagans. But even in the most desperate crisis situations, Christians can have hope and joy in their hearts.
• Persecution can have positive consequences. The flogging and imprisonment of Paul and Silas resulted in the jailer’s salvation and in the authorities sheepishly acknowledging that the Christians had not violated the law.
• Good music can strengthen and edify us as we face persecution or suffering.
Acts: The Expansion of the Church into the World
Lesson 16: Paul’s Second Missionary Journey Continues (Acts 17)
Paul began the second missionary journey by enlisting Silas and heading off to visit the churches he and Barnabas had planted on their first trip. After receiving a summons to preach in Macedonia (Greece), Paul and his companions made their way to Philippi. There, Lydia and the Philippian jailer were saved and the city magistrates humbled.
Acts 17 continues the account of Paul’s mission in Greece, describing his ministry in Thessalonica, Berea, and Athens.
I. Establishing Churches in Thessalonica and Berea (17:1–15)
A. Acceptance and Rejection in Thessalonica (17:1–9)
1. .2 The large, prosperous seaport city of Thessalonica was about 100 miles from Philippi. Luke notes that it was Paul’s “manner” to go into the synagogue and “reason with them out of the scriptures.” We find Paul doing this several more times in this account.
What would be the benefit of starting in the Jewish synagogue? The Jews already had a commitment (in theory) to the Scriptures and were expecting a Messiah. Jews and Christians would share a good deal of beliefs.
Paul was allowed to speak openly without opposition for three Sabbath days in the synagogue.
2. .3-4 The subject of Paul’s argument was the necessity of Christ’s suffering and resurrection, and that Jesus is the Christ.
“opening and alleging” – explaining and giving evidence (NASB); Paul backed up his claims with Scriptural proof and theological reasoning showing that Jesus’ suffering and resurrection were in accord with Scripture.
A large number of Jews, God-fearing Gentiles and leading women believed (lit. “were persuaded” [.4]) the Gospel. “Consorted” (KJV) means “to join with,” which suggests that the converts formed a Christian congregation.
3. .5-9 Events took a familiar turn (cf. 13:50, 14:2, 19) after the unbelieving Jews became envious of Paul’s success: they gathered a crowd and caused an uproar/riot. Their intent was to show that the missionaries were disturbing the peace and pushing an illegal religion.
“lewd fellows of the baser sort” – likely marketplace loafers/loiterers who the Jews hired to start this riot; local thugs, petty criminals
Jason (.5) must have provided a place for the missionaries to lodge (.7a). The mob likely ransacked his house in search of Paul and his companions. The Jews charged the missionaries with turning the world upside down, i.e., disturbing the peace (.6). The specific charge was that the Christians did things “contrary to the decrees of Caesar” by proclaiming another king, namely, Jesus. Political unrest was taken very seriously by the Romans. Around this same time, the Jews had been expelled from Rome because of their constant unrest. The city authorities in Athens certainly wanted to avoid any riots, so they were likely sensitive to these charges.
The mob did not find Paul and the others, so the rulers of the city merely took “security” from Jason and the others, then let them go. Unlike the authorities in Philippi (16:22), these rulers were not swept away by the frenzy of the mob. Jason had to deposit a sum of money with the magistrates that would be forfeited should a disturbance break out again. This essentially banned Paul and the others from preaching anymore in the city.
We should note that Luke’s word for “rulers” (politarch) is precisely the correct word for city rulers in that region. Skeptics for many years thought Luke was in error here for using this word, but historical investigation has shown that Luke used the right word.
B. Witness in Berea (17:10–15)
1. .10 Paul and Silas escape from Thessalonica “by night” and make their way to Berea, a 50-mile trip taking about three days. They again entered the Jewish synagogue and started preaching the Gospel.
2. .11 This time, the Jews seemed more willing to accept the message, being “more noble than those in Thessalonica.” The word suggests openness and toleration. They likely were better trained in the OT and were committed to moral excellence, unlike many of their Jewish brethren elsewhere. They consulted the Scriptures to see if what Paul and Silas were saying was true. The fact that they searched the Scriptures “daily” implies that they were giving serious consideration to what Paul was saying. For them, the OT was authoritative, and if it taught what Paul was saying it taught, then they must believe it.
3. .12 Many in Berea were convinced of the truth of the Gospel, both men and women, Jews and Gentiles. A good number believed.
4. .13 Once again, hostility against the missionaries arose from outsiders. Jews from Thessalonica came to Berea and stirred up opposition against the missionaries.
5. .14 Paul ended up leaving town, but Silas and Timothy stayed in Berea.
6. .15 Some Berean believers traveled with Paul all the way to Athens, where Paul planned to wait for Silas and Timothy.
II. Witnessing to the Athenian Intellectuals (17:16–34)
Athens had been the center of Gentile culture and intellectual achievement many years before Paul arrived. It was formerly called “the eye of Greece, the mother of arts and eloquence.” Socrates, Plato, Aristotle, Epicurus, and Zeno had all lived there. The city was full of great architecture, sculpture, theaters, and schools of philosophy, all steeped in Greek paganism.[188] In NT times, the glory of Athens had faded considerably; Corinth had become the leading city of that era. However, Athens was still considered the cultural and intellectual center of the Roman Empire.[189] Paul’s experience preaching the Gospel to pagan Gentiles there is an important element of the book of Acts. This passage is the primary example showing how Paul preached to a Gentile audience. As such, it presents a model for modern preachers to follow.
A. The Athenians’ Curiosity (17:16–21)
1. .16 While Paul was waiting in Athens, “his spirit was stirred” by the city’s gross idolatry. Athens was filled with art and architecture portraying the exploits of the Greek pantheon. The most impressive buildings in the city were temples to the pagan gods. Nearly every house would have had a shrine to one or more gods. Paul, as a Jew, had a strong distaste for idolatry and polytheism. He was “stirred” by the idolatry of the place, i.e., infuriated, enraged, provoked.
The Greek myths spoke of gods and goddesses that, in their own rivalries and ambitions, acted more like humans than gods; and there were plenty of deities to choose from! One wit jested that in Athens it was easier to find a god than a man. [190]
2. .17 Paul began discussing the Gospel in the synagogue with the Jews and in the marketplace with others, following his normal pattern. He also met with others in the agora, the marketplace, where the Athenians typically congregated.
The Greek Agora, the marketplace, was more than just a place to shop. It was the public meeting place for philosophers and their students, for conversation or debate, for business, and for idle recreation. The cultural and intellectual life of the city “throbbed” in the Agora. It was a forum where people discussed and debated ideas.
3. .18-21 Paul’s public discussions with the philosophers in the marketplace led to an invitation to address the Athenian council at the Areopagus.
a) The Epicureans and Stoics were among the leading schools of the day. Epicureans were thoroughgoing materialists, believing that nothing beyond matter exists. There was no life beyond death. Though the Epicureans did not deny the existence of gods, they saw them as totally indifferent to humanity. They taught that people should live as tranquilly as possible, free from pain, passion, and superstitious fears. Life’s highest aim was to gratify one’s appetites. Virtue for them was pleasure. Today, to speak of one as an Epicurean is to say that the person is a pleasure-seeker or one who enjoys rich food.
b) The Stoics were just about the opposite of the Epicureans. They were pantheists, believing that the ultimate divine principle—reason—was to be found in all of nature, including human beings. They taught that humans realized their fullest potential when they lived by reason. The Stoics generally had a rather high ethic and put great stock on self-sufficiency.[191] To be stoical today is to be unemotional and self-controlled.
c) The philosophers “encountered” Paul, meaning that they began conversing or debating with him.
d) To call Paul a “babbler” was quite an insult. The colorful word literally means “seed-speaker,” which describes a person who picks up bits and pieces of information and passes them off as though they were profound. The image is that of a bird pecking around on the ground, picking up seeds here and there. Not very complementary.
e) .19 What was the Areopagus? Some suggest that it was a formal Athenian court or council of some kind. Or perhaps the Areopagus was the name of a place. Actually, it was both, the name of a court and the name of a hill (Mars=Ares, the Roman/Greek god of war). Like Wall Street—a street in NYC, also a stock exchange. The council of the Areopagus would have been the city council of Athens, composed of all the city administrators. It may not even have met on the Areopagus in Paul’s day.
By the way, “Mars Hill” in vs. 22 is the same place (same words in Greek).
f) Was this a formal lecture or an appearance before a court of law? It seems to be an informal lecture/meeting before the Athenian council. It was not a trial—there were no charges leveled against Paul. The council wanted to hear what Paul had been teaching in the marketplace, probably out of mere curiosity (see vs. 21). The council would have been interested in new religious ideas being taught in the city. Perhaps thirty people were gathered to hear Paul’s address. The council would have had the authority to permit Paul to keep on preaching or to silence him. Whatever it was, the invitation set the stage for Paul to preach the Gospel.
B. Paul’s Testimony before the Areopagus (17:22–31)
Paul’s address is a masterpiece in every way: in its introduction, in its line of thought, in its aptness for the audience, in its climax.[192]
Paul was attempting to build bridges with the intellectuals in Athens in the hope of winning some (cf. 1 Cor 9:19). He used their language, quoted their poets, and sought to reach them in terms they would understand.[193]
He started where the people were by referring to their altar dedicated to an unknown god. Having aroused their interest, he then explained who that God is and what He is like. He concluded the message with a personal application that left each council member facing a moral decision, and some of them decided for Jesus Christ. [194]
Essentially, Paul preached a message about the nature of God and the fact of man’s responsibility to Him.
Ask yourself: What would you say if you found yourself in Paul’s position?
1. The main theme: the pagans are ignorant of the true God (17:22–23)
a) .22-23 Paul began his speech by accusing the Athenians of being overly superstitious (“unusually devoted to the divinities”[195]) because they erected an idol to an unknown god. He asserted that he planned to tell them about the true God that they did not know.
Interesting to note that Paul does not start with Jewish history or with an appeal to Scripture. To a bunch of Roman pagans, such appeals would be futile.
b) The Athenians had apparently erected an altar to an unknown god just to “cover their bases.” They didn’t want to offend a deity they had not heard about. Historical evidence shows that such altars did exist in that era among the pagans. Paul used this temple as a point of contact with his audience.
In his report of this address, Luke gives us another illustration of how Paul began on common ground with his hearers and sought to lead them from it to accept the work and person of Jesus as the apex of God's redemptive work for humanity.[196]
c) Paul was very shrewd in his argument here. If they admit their ignorance about this unknown god, then they should be willing to learn about him. Also, the Greeks hated to admit ignorance of anything. Knowledge and reason were high virtues to them.
d) This introduction contained several elements to gain the attention of the audience.
2. Point one: The Creator God is the object of true worship, and idolatry is folly (17:24–25)
a) Paul’s basic premise is that God is the creator. The Greeks believed that the gods created the world. The idea that a particular God created everything would have been new to them.
b) God does not dwell in temples, and is not worshipped through idols. God does not need anything; indeed, He is the source of all things. In two brief statements, Paul completely wiped out the entire religious system of Greece! [197]
c) All of Paul’s statements are rooted in OT thought. God stands above His creation and every creature is ultimately responsible to God. There is only one God, and to know Him, all other gods must be abandoned.
3. Point two: Since God is sovereign over mankind, men ought to seek and find Him (17:26–27)
a) Paul emphasizes two main ideas:
1) God rules over mankind providentially, establishing the times and bounds of human habitation;
2) Since God has made Himself known in these ways, mankind is responsible to “seek the Lord.” Man should worship the true God, not idols.
The gods of the Greeks were distant beings who had no concern for the problems and needs of men. But the God of Creation is also the God of history and geography![198]
b) .26 “of one blood” is a reference to Adam. All nations come from the same man and are commonly related to the creator. Thus, the God whom Paul proclaimed was not a mere tribal cult god; He is the one sovereign Lord over all humanity.
4. Point three: Those whom God has created and sustained should recognize the folly of idolatry (17:28–29)
a) Paul quoted from a popular poet (or poets) to make the point that human life is under God’s control. Why didn’t Paul quote from the OT to support his point? The OT would have been meaningless to the Athenians. Paul is trying to address them on their own terms. He used the Greek poets to corroborate his message, using the poets’ words for his own purposes.
b) God is not an idol. A man-made image cannot represent the Divine nature. The idea is that of people being made in God’s image. If humankind is the true image of God, the work of God’s hands, it follows that no image made by human hands can render proper homage to God. If humanity is like God, then God is not like gold or silver or any such material representation. Only the creature can express the true worship of the Creator, not the creation of the creature, not something made by human design and skill.[199]
5. Application/conclusion: God tolerates ignorance only so long. God’s judgment will fall on those refuse to repent of sin and believe the Gospel (17:30–31)
a) Paul again charged his audience with ignorance of the true God. God temporarily overlooked (“winked at” KJV) man’s willful ignorance, but is now commanding sinners to repent. God was no longer unknown to them. If they continued in their idolatry, their sin would no longer be a sin of ignorance but of willful rebellion.
b) Repentance from their ignorance and idolatry was the proper response to this message. They must forsake their idols and turn to the true God.
c) God has “appointed a day” and ordained the “man” by whom He will judge the world. Jesus is “that man whom he hath ordained.” The resurrection of Jesus is the assurance that God will judge the world.
C. The Mixed Response (17:32–34)
1. Perhaps Paul had intended to go on to explain who Jesus was, why He died, and how he was resurrected. Unfortunately, it seems that he was cut off by scoffers in his audience who interrupted him and ended his address.
2. .32 Some of the audience mocked the whole idea of resurrection (cf. 1 Cor 1:23). Many of the Greeks, following Plato, would have considered the human body as the prison house of the soul. The idea that a spirit freed from the confines of his body at death would somehow be brought back into that prison house through resurrection seemed ridiculous to them.
Epicureans did not believe in any existence after death, and Stoics believed that only the soul, the divine spark, survived death.[200]
Note that Paul never compromised the Christian message in his appeal to the pagan. He didn’t leave out the need for repentance or water down the idea of resurrection. He was very critical of idolatry and threatened judgment for willful ignorance of God.
3. .32b Some showed interest in the Gospel and planned to hear Paul speak again some time. Perhaps this was merely a polite dismissal on the part of those who had invited him to speak.
4. .34 A few[201] who were in the audience that day believed. Luke mentions the names of several who believed the Gospel and “clave unto” Paul. However, the council did not decide to allow Paul to continue to preach in Athens. Since he did not want to wait around to receive permission, he left Athens soon after this meeting.
There is no evidence of a church in Athens until many years after this event. Some would say that Paul failed in Athens, but I don’t think we should look at this as a failure. Paul preached the Gospel and several people responded; sounds like success to me.
Principles:
• Paul’s strategy of preaching the Gospel and planting churches in main cities is a good one.
• Reasoning, proving, and persuading are all legitimate strategies to use in evangelism. Often these sorts of things are called apologetics—to give a defense or reason.
• Even so-called religious people will often stop at nothing to oppose the truth.
• All Christians should be like the Bereans, searching the Scriptures daily. We should give people time and opportunity to evaluate the Gospel and consider the claims of Christ. People often come to Christ through a process of discussion and thought. Also, we ought to always judge a preacher by how faithful he is to Scripture. (See Lenski, p. 701-2)
• Only Christianity has the real answers to man’s deepest questions: who am I? why am I here? Where am I going?
• Any Christian should be ready to proclaim the Gospel to any audience at any time.
• Some people are so blind to the truth that they cannot grasp even the basic ideas of Jesus and the resurrection.
• Beware of being enamored of all things new, especially in religion.
• Repentance is a necessary element of a Gospel presentation. God “commands all men everywhere to repent” (.30).
• People respond to the Gospel in different ways—overt hostility, interest, and belief.
• We need people who will intentionally evangelize the “wise” of this world—philosophers, scientists, educators—those who for the most part are very hostile to Scripture and to the Gospel. But even among the most hostile of audiences, some are called and some will believe.
• We should gauge evangelistic success in terms of whether we preached the Gospel accurately, not how many people responded to it. We can’t control how people will respond. All we can do is preach the truth and urge people to repent and believe.
Acts: The Expansion of the Church into the World
Lesson 17: Paul’s Second Missionary Journey Concludes (Acts 18:1-22)
Thus far on his second missionary journey, Paul and his colleagues had revisited the towns where they had originally preached the Gospel, responded to the call to minister in Macedonia, been imprisoned and released, experienced two near-riots, and preached to a cynical audience in Athens. Through it all, God had allowed them to see many people saved and baptized.
Acts 18:1-22 chronicles the final leg of Paul’s second missionary journey. This part of the account relates Paul’s experience in Corinth and then his return to his sending church in Antioch. Interestingly, Luke tells us more about what happened to Paul during a few weeks in Athens than he tells us about the year-and-a-half Paul spent in Corinth. Luke is clearly being selective in reporting the episodes of Paul’s experience that would be most edifying to his readers.
I. Establishing a Church in Corinth (18:1–17)
The thriving seaport city of Corinth was a major cultural and commercial center of the Greco-Roman world in NT times. It was essentially the capital of Greece and contained around 200,000 souls. It was about 50 miles west of Athens.
A. The Mission in Corinth (18:1–11)
1. Paul’s Arrival in Corinth (18:1–4)
a) .1-3 Paul met Aquila and Priscilla and began working with them as tentmakers. Paul mentions this couple in several of his letters (Rom 16:3; 1 Cor 16:19; 2 Tim 4:19). People like them carried Christianity with them as they traveled around the Roman Empire. The two likely formed the core of the Corinthian church.
The emperor evicted the Jews from Rome in AD 49. Roman historians say that the Jews were evicted over a disturbance among the Jews centered around an individual named “Chrestus,” probably Jesus Christ. The same kind of conflicts that Paul had experienced several times had broken out in Rome between Jews and Christians, which resulted in the Jews being forced to leave Rome. So Christianity had reached Rome by the time of this account.
Paul’s trade was that of tent making (or perhaps leather working). Jewish fathers taught their sons the family trade. The tools needed for this craft were relatively few in number and could easily be taken along wherever Paul went. Many rabbis supported themselves by performing manual labor in the trade they had learned in their youth.[202] Rabbis normally did not make an income from teaching.
b) .4 As was his custom, Paul “reasoned in the synagogue”[203] with both Jews and Greeks. Paul tried to persuade those gathered at the synagogue to accept Jesus as the promised Messiah by showing how He fulfilled OT expectations.
We get our word “dialogue” from “reasoned” (dialegomai)—to dispute, converse, argue, discuss. The tense of the verbs “reasoned” and “persuaded” suggests that Paul was doing this regularly, repeatedly.
Results: both Jews and Gentiles were persuaded of the truth of the Gospel.
2. The Witness in the City (18:5–8)
a) .5 Silas and Timothy arrived from Macedonia. Remember that they had stayed in Thessalonica when Paul had left there.
b) .5 Paul was able to turn his attention to preaching to the Jews because the church at Philippi had sent him a financial gift, freeing him from having to work at tent-making (2 Cor 11:9; Phil 4:15; 1 Thes 3).[204]
Paul made a special effort to persuade the Jews of Corinth that Jesus was the Christ. They should have known the messianic prophecies of the OT and should have been able to see how Jesus fulfilled them (but cf. John 1:11).
c) .6 The Jews rejected the Gospel, so Paul determined to preach to the Gentiles.
To shake out one’s garments was a way of expressing utter dissatisfaction with something (cf. Neh 5:13). It symbolizes a clean break with the Jews.
By saying that he was “clean,” Paul meant that he had discharged his duty of warning the Jews about their imminent danger in rejecting the Gospel (cf. Ezek 3:18-19, 33:8). Paul had done his duty and the Jews would have to take full responsibility for their rejection of the Messiah.
He must have felt a primary responsibility for reaching his own people first. Normally, he would try to witness to his fellow Jews first, but when they turned hostile, he would direct his attention to the Gentiles. In the next city, he’d start with the Jews again.
d) .7 Paul began meetings in the house of Justus, a God-fearing Gentile who lived next to the synagogue.
It is unclear whether Paul was staying with Justus or merely using his house as a meeting place to talk and witness. The text does not say that he stopped living with Aquila and Priscilla. In any case, Paul started worship services in Justus’ house instead of the synagogue. The fact that this meeting place was right next to the synagogue likely infuriated the Jews.
The fact that Justus had a large enough house to accommodate a meeting suggests that Justus was wealthy and perhaps a prominent citizen.
e) .8 Crispus, the ruler of the synagogue and a prominent leader of the Jews in Corinth, converted to Christ and was baptized. Paul mentioned that Crispus was one of the few he baptized personally (1 Cor 1:14).
Paul’s commitment to going to the Gentiles did not prevent him from continuing to preach to the Jews.
Note again the pattern: hearing, believe, be baptized. The fact that “all his house” was baptized meant that they all must have also heard and believed.
3. The Assuring Vision of Jesus (18:9–11)
a) The Lord appeared to Paul in a vision and told him to take courage and speak boldly. Paul was fearful about how things would go in Corinth (cf. 1 Cor 2:3). The Lord knew that Paul needed a word of encouragement. The vision gave Paul assurance that all would be well and that he should continue preaching.
“by a vision” – The fact that the Lord spoke to Paul in a vision does not suggest that He does that with everybody. Only a few people in Acts saw genuine visions; we should not see this as normative.
.10 “I have much people in this city” – probably referring to the fact that many would respond favorably to the Gospel.
b) .11 Paul stayed in Corinth for 1.5 years.
B. The Accusation before Gallio (18:12–17)
The mention of a Roman official like Gallio is important in that it clearly dates Paul’s work in Corinth, which in turn helps figure out the chronology of Paul’s entire ministry.
Both literary sources and inscriptions from Corinth yield a great deal of information about this character, Gallio. His tenure of service in Corinth ended in summer of AD 54 at the latest. Putting this together with the date of Claudius’s edict, Paul’s eighteen months in Corinth would have occurred sometime between winter of AD 49/50 and summer of AD 54, probably between 50 and 52.[205]
1. .12-13 The Jews continued their hostility against Paul and brought him before the local proconsul, Gallio. They accused him of being a false teacher.
“made insurrection” – “to take a stand against”; as if they tolerated him up to a certain point, then actively opposed him.
Perhaps the conversion of prominent people like Justus and Crispus (and later, the city treasurer, Erastus [cf. Rom 16:23]) caused jealousy that erupted in sharp disputes with the Jews. The fact that Paul was holding his meetings next door to the synagogue probably didn’t help, either.
Note that the Jews accused Paul of worshipping God (singular) contrary to the law. If they were referring to Roman law, the Roman government allowed the Jews to worship God freely just as other people could worship their pagan idols. The Roman government would not be interested in any conflict or disagreement among the Jews over “words and names…of your law” (.15).
Luke again shows himself to be a very careful historian. Before AD 44, the government officials in Corinth would not have been called proconsuls; after that time, that was the correct designation.
2. 14-17 Gallio very quickly saw that he had no jurisdiction over religious disagreements and refused to hear the case. There was no clear-cut infraction of a Roman law in this case, so Gallio did not consider it worth his time. He said that they should settle the dispute themselves. He refused to get involved in a religious squabble.
Sosthenes, perhaps one of the Jews who brought Paul before Gallio, suffered a beating in Gallio’s court. Perhaps the Jews refused to leave, so Gallio ordered his men to use their clubs to get rid of them.
A man named Sosthenes is mentioned in 1 Cor 1:1 as a close associate of Paul. Perhaps these are two different people with the same name? Or maybe this same Sosthenes later became a Christian and an associate of Paul’s.
In any case, because of Gallio’s refusal to get involved in such cases, Christianity continued to receive religious protection. In fact, because Rome made no distinction between Christianity and Judaism, Christianity was shielded by Caesar’s decree that recognized the legality of the Jewish religion in the Roman empire.[206]
II. Summary and Conclusion of Paul’s Second Missionary Journey: Returning to Antioch (18:18–22)
A. .18 Paul was able to stay in Corinth for “a good while” after the episode with Gallio. Gallio’s indifference to Christianity had a positive effect—Paul could keep preaching freely. Eventually, Paul left the city, traveling with Aquila and Priscilla.
Paul shaved his head as part of a vow. This was probably a Nazirite vow, in which part of the vow was to cut one’s hair and burn some of it as part of the sacrifice at Jerusalem. This explains why he was so intent on getting back to Jerusalem (.21). The fact that Paul took a vow suggests that he was still practicing the Jewish lifestyle while he was trying to reach the Jews.
Cenchrea was a port near Corinth.
B. .19 They stopped in Ephesus, where Paul debated (“reasoned” KJV) with the Jews in the synagogue. Previously, the Holy Spirit had prevented Paul from preaching there (cf. Acts 16:6), but now Paul was allowed to start his ministry there. After hearing Paul speak, the Jews in Ephesus wanted him to stay, but he declined, having determined to keep the feast in Jerusalem that year. But this set the stage for Paul’s third missionary journey, in which he spent more time in Ephesus.
C. .22 After landing at Caesarea and having “gone up” (to Jerusalem?[207]) to visit the church, he returned to Antioch.
Principles:
• Should all pastors be tentmakers? Not necessarily (cf. 1 Cor 9:14; 1 Tim 5:17-18). Paul refused to take a regular income from the Corinthians so as not to cause offense or to hinder the Gospel (cf. 1 Cor 9:12). In some situations, practicing a trade gives Christians the opportunity to proclaim the Gospel in regions typically closed to Christianity.
• Can we say that we are “clean” in the sense of having fulfilled our obligation to preach the Gospel to others?
• Fear often prevents us from obeying God. We should encourage ourselves with Scripture. “The fear of man brings a snare.” We don’t need a vision from Jesus to tell us not to fear—see John 14:1 and 16:33. Fear must not silence those who would proclaim the Gospel.
• God’s promise to be with us should give us confidence (cf. Mt 28:18-20).
• We can be confident that there are people out there who will respond positively to the Gospel when they hear it. God will bring His people to salvation through those who faithfully proclaim the Gospel.
• Jesus’ command to “fear not” and his promise to be with us does not mean that we won’t face opposition. In the midst of opposition we can trust God.
• Missionaries ought to report back to their supporting churches occasionally.
• Keep the vows you make to God (cf. Eccl 5:4-5).
Acts: The Expansion of the Church into the World
Lesson 18: Paul’s Third Missionary Journey Begins (Acts 18:23–19:41)
It seems as if Paul had scarcely returned from his second missionary journey and reported to the church at Antioch that he was off again on his third journey. Luke tells us that Paul “spent some time” in Antioch but soon left to strengthen the disciples elsewhere.
I. Paul in Galatia, Apollos in Ephesus (18:23–28)
In Paul’s day Ephesus was the most populous city of Asia Minor and the commercial and political hub of the entire province. No better site could have been chosen for the evangelization of all Asia Minor.[208]
A. .23 Paul set out the third time from Antioch, heading north and then west to the regions of Galatia and Phrygia (modern Turkey). He probably revisited the churches in Iconium, Lystra, and Derbe.
B. .24 About that same time, a Jew named Apollos showed up in Ephesus. Luke notes his strength of character as an eloquent, fervent defender of “the way of the Lord.” However, Apollos lacked a full understanding of Jesus and the Gospel.
Although Apollos was “instructed in the way of the Lord,” he knew “only the baptism of John.” He had been a disciple of John the Baptist, he had obediently been baptized into repentance, and he was looking for the coming Messiah. But he did not know the meaning of the cross. He was not familiar with the fact of the Resurrection or the outpouring of the Holy Spirit at Pentecost.[209]
C. .26 Aquila and Priscilla, who lived in Ephesus, heard Apollos in the synagogue, took him aside and explained “the way of God” to him “more perfectly.” That is, they explained to him certain things about Jesus that he was lacking or did not understand.
D. .27-28 Apollos decided to move to Achaia, the southern region of Greece. We find him in the city of Corinth in 19:1. Perhaps the Christians in Corinth had issued an invitation for him to come and speak for them. The Christians in Ephesus wrote a letter to the brethren in Corinth recommending Apollos to the church. Apollos immediately started teaching there, helping believers grow in the faith and challenging the Jews to accept Jesus as the Christ.
“mightily convinced” – vigorously “argued them down.” Not that he won them to Christ, but his argument was very aggressive and convincing.
1 Cor tells us that Apollos must have been a very popular speaker. A group in the church in Corinth was very attached to him (cf. 1 Cor 1:12, 3:4).
II. Paul’s Witness to the Disciples of John (19:1–7)
A. .1-4 Shortly after Apollos left Ephesus, Paul arrived there. He found out that “certain disciples” (.1) there had no knowledge of the baptism of the Holy Spirit. Much like Apollos, they may have been disciples of John the Baptist who had not understood that Jesus fulfilled John’s ministry. They were unaware of the events of Pentecost.
B. .5-7 Paul baptized them (or had them baptized) and laid hands on them, after which the Holy Spirit “came on them.”
As we see throughout Acts, there is no set pattern for the experience that accompanies salvation. The Spirit came at various times and in various ways. What is consistent is that the Spirit is always a vital part of one’s initial commitment to Christ and a mark of every believer.[210]
III. Paul’s Preaching in Ephesus (19:8–12)
A. .8 Following his normal pattern, Paul went into the synagogue and spoke boldly, trying to persuade the Jews of the truth of the Gospel. He had spoken in the Ephesian synagogue earlier (18:19f).
B. .9 As usual, most of the Jews did not believe and eventually forced Paul out of the synagogue. He took his converts with him and moved his base of operations to the school (i.e., a lecture hall) of Tyrannus.
C. .10 Paul continued to teach in Ephesus for two more years, which resulted in the Gospel penetrating that whole region.
Churches arose at Colossae, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Col 1:7; 4:12–17; Phm 1:23).[211]
D. .11-12 God enabled Paul to exercise “special” miraculous apostolic gifts to validate his message.
“special” – lit., “not the ones that happen by chance,” or “not the ordinary ones.” All “miracles” or “powers” are supernatural and out of the ordinary, but here God regularly worked wonders beyond those familiar to the disciples and completely different from the deeds of the Jewish exorcists.[212]
The people believed that even the cloths that had touched the apostle’s body had healing power, and Luke indicated that such was indeed the case. The power of God manifest in Paul’s miracles ultimately led to the Ephesians’ overcoming their magic and superstition (cf. 19:17–20).[213]
Paul wrote 1 Corinthians and probably Galatians while he was in Ephesus.
IV. Paul’s Encounter with False Religion in Ephesus (19:13–20)
A. Jewish Exorcists (19:13–17)
1. Luke next describes one of the most comical scenes in Acts—the seven sons of Sceva and their bumbling attempts at exorcism.
2. “vagabond” (.13) means “going from place to place; wandering.”
In the Greco-Roman world, Jewish exorcists were held in high esteem. … Magicians and charlatans were [common] in the culture, offering various cures and blessings by their spells and incantations, all for a financial consideration. The more exotic the incantation, the more effective it was deemed to be.[214] So think snake oil salesmen.
3. They were trying to exorcise the demons by “calling…the name of the Lord” over those who were demon possessed. They figured that it worked for Paul, so it might work for them.
4. .15-16 The demon recognized Jesus and Paul, but not the sons of Sceva. The demon-possessed man totally overpowered the sons of Sceva and sent them away wounded and humiliated.
5. .17 News of the episode spread throughout the whole region near Ephesus, resulting in many people fearing God and exalting Jesus.
B. Overcoming Magic (19:18–20)
1. Those who converted to Christ demonstrated their new faith by confessing their faith publicly and showing how they had changed.
2. Those converts who had previously practiced magic or sorcery (“curious arts” KJV) brought their books and burned them publicly as a demonstration of their break with their old lifestyles. Many of these books and materials were very valuable.
Magic and sorcery seem to have been very popular in Ephesus; it was a part of the culture. The fact that the converts abandoned this practice showed their sincerity.
50,000 pieces of silver would have been a small fortune. An average worker earned one silver drachma a day (it would take 137 years for a laborer to earn that much money).
3. .20 Luke again summarized the growth of the church. The church in Ephesus continued to expand. It was a day of triumph for Christ in Ephesus, this city of vast wealth and superstition. Ephesus for centuries [was] one of the centers of Christian power.[215]
V. Paul’s Determination to Go to Jerusalem (19:21–22)
A. Paul announced his plans to travel to Greece, then to Jerusalem, and eventually to Rome. He sent Timothy and Erastus ahead into Greece but he stayed in Ephesus for a time.
Other texts tell us that Paul was collecting an offering for the Christians in Jerusalem (cf. Rom 15:25-31). He planned to visit the churches of Macedonia and Achaia to collect some funds, distribute them in Jerusalem, and then proceed to Rome.
B. Paul seems to have had it in mind all along to eventually get to Rome (cf. Rom 1:13), the capital of the Roman Empire.
C. Paul dispatched Timothy and Erastus to prepare the way for him in Macedonia. He stayed for a while longer in Ephesus because “a great door and effectual” was open for him there (1 Cor 16:8-9).
VI. Opposition to Paul by the Craftsmen of Ephesus (19:23–41)
A. Instigation of a Riot by Demetrius (19:23–27)
1. .23 As usual, “no small stir” broke out against “that way,” this time not among the Jews but among the pagan silversmiths of Ephesus.
Ephesus was renown throughout the Roman Empire as the town dedicated to the pagan god Artemis/Diana. Pilgrims flocked from all over the empire to worship at its famous temple, one of the wonders of the ancient world. Worshippers would buy silver shrines to set up in their own homes. Many people in Ephesus made their living because of the cult.
The temple of Artemis/Diana was a hub of Ephesian economic life. It was an impressive building, elaborately adorned in brilliant colors and gold leaf. Artemis/Diana was considered to be a goddess of nature who protected and preserved the fertility of all living things.[216]
Demetrius may have been the head of the idol craftsmen’s guild. The real concern here was money (“our wealth” .25), not religion.
2. .26 The idol-makers of Ephesus blamed Paul for the downturn in their business. This complaint is a testament to Paul’s effectiveness and power as a preacher. Paul had indeed been preaching that people should turn away from their false idols and serve the true God (cf. 17:29). This message was having an effect.
3. It is not true that “all the world” (.27) worshipped Diana, but she was the primary object of worship in that region and throughout much of the Roman Empire. Temples to Diana have been found in Spain and in France.
B. Uproar in the Theater (19:28–34)
1. .28 A riot began as people reacted against Paul and his anti-idolatry message. The riot spread to “the whole city.”
The mob’s chant was likely “Great Diana of the Ephesians” without the “is.” This was almost a prayer or an outcry instead of a statement that Diana was great.
2. .29 The mob seized two of Paul’s colleagues and dragged them into the public theater, a place for watching plays or shows. The theater in Ephesus was very large, capable of holding over 20,000 people.
3. .30 Paul intended to address the crowd, but the Ephesian believers did not allow him to do so.
4. .31 “certain of the chief of Asia” – Each province had a committee of ten men who were elected to supervise the public games and festivals. You had to be rich to be on the committee. Most likely, these men were pagans, not Christian converts, which shows that Paul had made friends among non-Christians.
5. .33 The Jews in the crowd designated a man named Alexander to try to speak to the crowd, but to no avail. Perhaps the Jews wanted the crowd to know that they were not responsible for this uproar. The crowd began to shout and there was no way to communicate anything.
C. Pacification by the City Clerk (19:35–41)
1. The city clerk, the chief administrative officer of the city, eventually was able to calm the mob. He assured them that Artemis/Diana worship was in no real danger and that the idol-makers could bring a law suit if they so desired. And he warned them about the dangers of such a riotous meeting and urged them to leave, which they did.
2. .35 “fell from Jupiter” – In the ancient world, people often attached great significance to meteorites, which were often associated with the worship of a mother goddess. It seems likely that a meteorite was somehow connected with this cult.
The town clerk essentially upheld the legality of Christianity. There was “no cause” (.40) for the riot.
Principles
• We ought always be available to help others understand “the way of God more perfectly.” We should also be willing to be instructed by those who could teach us.
• We should recognize the difference between being untaught/ignorant vs. being heretical. A genuine believer will affirm sound doctrine when he hears it. He will be willing to learn—teachable.
• We should follow the example of Aquila and Priscilla if we plan to correct someone—pull them aside and do it privately.
• Part of an evangelistic presentation showing others that Jesus is “the Christ.” We want to “convince” them of this fact. We should be able to do this “by the scriptures” (18:28). Can you?
• Transfer of church membership through a letter of recommendation is biblical.
• Faith in Christ does not have to be perfect or full in order to be genuine. A true believer can be ignorant of many truths and even ill-taught in some ways and still be genuinely saved.
• Demons genuinely exist and are active in the world.
• Christianity has nothing to do with magic or superstition. The power that believers have is not merely a name but a Person. Many people today invoke the name of Christ but do not really know Him.
• No one is beyond the influence of the Gospel, even those involved in the occult.
• Converts should make a decisive break with their former lifestyles and habits, especially getting rid of occult items. We should be willing to give up and even destroy anything satanic or demonic. We should have nothing to do with anything occult.
• The gospel is always at its most controversial when it comes into conflict with economic interests.[217]
• We should not be surprised when those who benefit from sin are hostile against us when we stand against sin.
Acts: The Expansion of the Church into the World
Lesson 20: Paul’s Journey to Jerusalem (Acts 20:1-21:17)
Paul had ministered in Ephesus for about two years before a riot broke out and he decided to leave (Acts 19:23f). He had already sent Timothy and Erastus ahead of him into Macedonia and he was determined to go there himself. Once things settled down a bit, he headed off for Greece.
This chapter describes three “farewell events” as Paul closed his ministry in Macedonia, Achaia, and Asia.[218] By the way, 2 Corinthians and Romans were written during this time.
I. Final Ministry in Macedonia and Achaia (20:1–6)
A. .2 “those parts” – probably Philippi, Thessalonica, and Berea, the cities where he had preached previously.
B. .3 After Paul spent a few months in Greece (probably Corinth), the Jews again plotted against him. Instead of sailing back to Syria (as he had planned, he traveled by land northward back into Macedonia and re-visited the churches there.
Paul was being particularly careful because he was carrying money given by the churches in Macedonia to help the poor Christians in Jerusalem (cf. Rom 15:25-28).
C. .4-6 Paul’s traveling companions went ahead of him to Troas. Paul spent the Passover in Philippi and caught up with the group a few days later.
The men mentioned would have been assigned by the churches of Macedonia to travel with Paul and help him take care of the money (cf. 2 Cor 8:18-24).
II. Restoration of Eutychus (20:7–12)
A. .7 The “first day of the week” became the day believers gathered to worship. This is the earliest unambiguous evidence we have for Christians gathering for worship on that day (cf. John 20:19, 26; 1Cor 16:2; Rev 1:10).[219]
This passage gives us some insight into how the early church conducted worship services. They met on the first day of the week, broke bread (i.e., conducted the Lord’s Supper), and listened to a preacher.
Paul was a long-winded speaker. Since Paul planned to leave the next day, he probably wanted to take extra time to teach. This was probably not one long speech, but a discussion (“preaching” is “reasoned, discussed” [dielegeto]) in which Paul was answering questions as well as teaching.
B. .9-10 As Paul kept on preaching and discussing matters, Eutychus fell asleep, fell out of the third story window, and died. Paul was enabled to restore him to life.
They did not have glass windowpanes or screens at that time. The shutters would have been open and Eutychus was able to sit in the window opening and enjoy the cool breeze. The spot must have been a bit too comfortable.
Some scholars have noted that this event occurred around Easter time. Eutychus’ restoration to life would have been a vivid reminder to Paul’s audience of Jesus’ resurrection.
“No practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of God.”[220] Perhaps a bit of an overstatement. The incident argues against comfortable seating. (
C. .12 Although the incident was alarming when it occurred, the outcome was positive and served to strengthen and comfort the disciples.
It was an evening of great significance for the church at Troas: Paul had taught them, they had had fellowship in the Lord's Supper, and they had witnessed a dramatic sign of God's presence and power.[221]
III. Voyage to Miletus (20:13–16)
A. .13-14 Paul walked to Assos, a city about 20 miles away, while his companions sailed there. Luke does not tell us why he chose to walk.
B. .16-17 Paul decided not to stop at Ephesus. Instead, he stopped at Miletus and called for the elders of the church at Ephesus to meet him there.
Miletus is about thirty miles from Ephesus. It would have taken several days to send a messenger to Ephesus and for the elders to make their way to Miletus.
IV. Farewell Address to the Ephesian Elders (20:17–35)
This discourse “is one of the most tender, affectionate, and eloquent, which is anywhere to be found. … [It] evinces [Paul’s] deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell.”[222]
This address also contains many practical applications for pastors and much good theology. It has much in common with the language found in 1 and 2 Timothy.
A. Paul’s Past Example (20:18–21)
1. .18-21 Paul’s testimony here sets an example for all pastors to follow. Paul had led a blameless and holy lifestyle among them, and he appeals to them to acknowledge his integrity over the three years of his ministry in Ephesus. His ministry was marked by humility, openness, and inclusiveness.[223]
.20 “kept back nothing” -- His object [was not] to please their fancy, to gratify their taste, to flatter their pride, or to promote his own popularity…. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the heart is by nature opposed; if it run counter to the native prejudices and passions of men; yet, by the grace of God, it should be, and will be delivered. No doctrine that will be profitable should be kept back; no plan, no labour, that may promote the welfare of the flock, should be withheld. [224]
2. .21 An important text defining the correct response to the Gospel: repentance and faith.
B. Paul’s Future Prospects (20:22–27)
1. .22-23 “bound in spirit” – Paul believed it was God’s will for him to go to Jerusalem. He felt constrained or obligated to do this even though he expected “bonds and afflictions” there. Several people had told Paul that he would be arrested if he went to Jerusalem.
2. .24 He was not afraid to lay down his life for the Gospel. This was not alarming or concerning to him. His main aim was to “finish [his] course with joy” (cf. 2 Tim 4:7).
3. .25 Paul had no expectation of seeing those men again. It is possible that Paul actually did visit Ephesus again before his death.
4. .26-27 He claimed to be “free from the blood of all men” because he had declared “all the counsel of God.” No one could charge him with shirking his responsibilities (cf. Ezek 33:1-6).
The idea of blood being on one’s hands implies responsibility for someone’s death; in this case, spiritual death. Paul says that he cannot be blamed for failure to preach the Gospel. No one could accuse him of holding back the life-giving message of salvation through Jesus Christ.
Paul had not kept back anything. He had not watered-down the message or disguised the truth or withdrawn it. He was not timid or apprehensive about how people would react. He didn’t hold back on the offensive parts of the message or emphasize only the positive points.
C. Paul’s Warning of Future Heresies (20:28–31)
1. .28-30 Paul exhorted the elders to “feed the church of God.” This is an important verse asserting the deity of Christ because it says that God purchased the church “with his own blood.” The only one who shed his blood for the church was Jesus Christ.
.28 Note how the words “elders” and “overseers” are used synonymously here, and how they are responsible to “feed” (i.e., shepherd/pastor) the flock. This shows us that there is no difference in these titles or roles; they refer to the same office.
Paul expected “grievous wolves” to attack the “flock” (cf. Mt 7:15). False teachers would arise even from within the group that he was then addressing. History proved Paul to be correct in this expectation (cf. Eph 5:6-14; Col 2:8; 3 John 9-11).
“grievous” – lit. heavy, strong, dangerous.
These “wolves” would enter the church and seek to destroy it from the outside (.29) and from the inside (.30).
“perverse” – distorted, corrupted (not nec. immoral/wicked)
The most dangerous enemies which the church has had, have been nurtured in its own bosom, and have consisted of those who have perverted the true doctrines of the gospel.[225]
2. .31 He called upon them to “watch and remember” what Paul had taught them over the course of about three years.
D. Paul’s Blessing and Final Admonition (20:32–35)
1. .32 Paul commended them to God and His Word. He urged them to continue to be faithful to the Gospel in light of the coming threats.[226]
2. .33-34 He reassured them that he had not coveted anyone’s material goods and had worked for his living while he was there. Perhaps he mentioned this because greedy materialism was common among false teachers. Paul wanted to separate himself from such charges.
3. .35 He had showed them “all things.”
The Gospels nowhere record Jesus ever saying “It is more blessed to give than to receive.” Most of Jesus’ words were not recorded in Scripture (cf. John 21:25). This statement must have been part of an oral tradition that the apostles probably knew and taught.
E. Final Leave-taking (20:36–38)
1. They prayed together and wept over the fact that they would not see each other again.
2. The Ephesian elders “accompanied” Paul or lit. “sent him forth.” It was common at that time for friends and relatives to escort travelers to their point of departure and provide them with food for the journey.
3. This marks the end of Paul’s ministry in the east. From now on, his focus would be on reaching Rome.
V. Voyage to Jerusalem (21:1–17)
A. Warning at Tyre (21:1–6)
1. .1-3 These verses describe the route Paul and his companions took from Miletus to Tyre, naming the various stopping places.
2. .4 Certain disciples at Tyre warned Paul that he should not go “up to Jerusalem.”
Was this a command from the Holy Spirit? Undoubtedly not, else Paul would not have gone. He would not have deliberately disobeyed the revealed will of God. This amounted to a warning that he was risking his life if he entered Jerusalem.
3. .5-6 The church at Tyre went with Paul down to the ship.
B. Warning of Agabus (21:7–14)
1. .8 Philip the Evangelist, one of the original seven deacons, was living at Caesarea, so the group stayed with him and his family.
2. .9 Philip’s four daughters “which did prophesy” – Women were not forbidden to speak or pray in the church, as long as they did it appropriately (cf. 1 Cor 11:5, 14:34-40; 1 Tim 2:8-15).
Luke does not tell us much about these women or what they did. Clearly, women in the early church had significant ministries.
3. .10-11 Agabus came to Caesarea and prophesied that Paul would be bound and arrested. He dramatically demonstrated what sort of things Paul could expect if he went to Jerusalem. He didn’t tell Paul not to go, but he showed what would happen if he did.
This “girdle” was a sash or fabric belt that was worn around the waist.
4. .12-14 Although the Caesarean Christians and Paul’s colleagues tried to dissuade him, Paul was determined to go up to Jerusalem no matter what was in store for him there.
C. Arrival in Jerusalem (21:15–17)
1. .15-16 The group finally arrived in Jerusalem and stayed at Mnason’s house.
.15 “took up our carriages” (KJV) – the word means that they prepared themselves, made ready, put their baggage in order. (The word “carriage” used to mean “baggage, that which is carried.”)
.16 “old” doesn’t necessarily mean old in age. It could mean “early,” as in one of the first disciples.
2. .17 The “brethren” at Jerusalem warmly welcomed Paul and his companions.
Principles: (many of these have to do with pastoral responsibilities)
• Regarding Eutychus falling asleep in church, Spurgeon remarked, “If we go to sleep during the sermon and die, there are no apostles to restore us!”[227]
• Pastors should follow Paul’s example of humble service in spite of trials, public and private teaching, and a commitment to preach the Gospel no matter what. Faithful devotion to the Lord and to His will is necessary for every pastor.
• Pastors should follow Paul’s example of integrity of lifestyle. Those who know them well should be able to affirm their blamelessness. Humble service, tender compassion, and deep concern for souls should mark every pastor.
• Every believer should testify that the Gospel is true—urge with great earnestness and provide scriptural evidence. Everyone needs to hear the Gospel, both religious and non-religious people.
• Preachers often hold back on proclaiming the harder doctrines of Scripture because they are worried that people will be offended. Some emphasize only the positive benefits of Christianity and neglect preaching about duties and expectations.
• It is our responsibility to proclaim the Gospel message and exhort people to repent and believe. How people respond to the message is beyond our control. Each person is responsible to God for how they respond.
• One should do his religious duty no matter what the obstacles or results. Even if “bonds and afflictions” await you, follow God’s will. Duty is more important than life itself. We should be willing to make the ultimate sacrifice if God so requires us.
• Good quote: “Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are embittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully every duty, and encountering, as Paul did, every trial with a constant desire to glorify God.”[228]
• Can we say that we are “free from the blood of all men,” in the sense that we have communicated the Gospel to those God put in our lives?
• Pastors must declare “all the counsel of God,” that is, all of Scripture. Church members must demand that pastors preach from the whole Bible.
• Pastors should think of themselves as shepherds whom the Holy Spirit has placed in the church to lead, feed, and guard the flock. The flock should recognize that God gave them that position. Pastors are to oversee the work by instructing and governing the flock.
• We should all be aware that “grievous wolves” are constantly threatening to destroy the “flock.” We must be on guard against false teachers and false theology. We should not naïvely think that no one from within the church would seek to harm it.
• We should be generous in our support of the weak and helpless.
• Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love; but such expressions of tenderness and love ought not to be allowed to interfere with the convictions of duty in their minds.[229]
• Greed is a universal human problem, and church leaders are not exempt. A Christian minister is to be a self-sacrificing servant, not a greedy materialist. The one who leads the flock of God should focus on the needs of others, be more concerned with giving than with acquiring.[230]
• God’s purpose for us may include hardship and pain.
• Prayer is the best fortification for suffering and trials.
Acts: The Expansion of the Church into the World
Lesson 21: Paul’s Witness Before the Jews (21:18-23:35)
Paul and his companions had finally arrived in Jerusalem after their third missionary journey. Along the way, Paul had been repeatedly warned about the abuse and mistreatment he would receive in Jerusalem. After arriving in the city, it was not long before Paul found himself in the middle of another riot and facing injury and death. Yet this and following passages show how Jesus’ promise that Paul would bear the Lord’s name before Gentiles and kings (Acts 9:15) finds fulfillment.
I. The Concern of the Jerusalem Elders (21:18–26)
A. .18-20a Paul and his companions met with James and the elders of the church at Jerusalem. He explained in detail what had happened over the course of his third missionary journey. The elders praised God for Paul’s ministry.
It could be that the apostles were not in Jerusalem at the time. James, the brother of Jesus, seems to have become the presiding elder of the church at that time.
B. .20b-26 The Jerusalem elders noted that many thousands of Jews believed in Jesus and were also obedient to the OT law. The elders were concerned about one aspect of Paul’s ministry. Some had complained that Paul was encouraging Jews to forsake the OT law and the ancient Jewish customs. They advised Paul to take a vow with several other men to show that he was still following the OT law.[231] The elders reiterated their previous decision regarding what would be required of the Gentiles. Paul agreed to take the vow.
Recall that the Jerusalem Conference (Acts 15) settled the issue of what was to be required of Gentile converts to Christianity, not what would be required of Jews. For them, the expectation was that they would continue to observe the OT traditions—circumcision, dietary laws, feasts, sabbaths, etc.
The transition from the OT system to the NT church system took a while among Jewish converts to Christianity. The Christians at Jerusalem did not immediately set aside the OT law upon their conversion to Christ. Had the apostles insisted that believers lay aside the OT law, they would have faced hostility and opposition from virtually all the Jews. However, it was only a few decades later that the temple was destroyed and the observance of the OT law came to an abrupt end. The book of Hebrews was written to convince Jewish Christians of the superiority of Christianity over Judaism.
What Paul did teach against was the idea that obedience to the OT law could save anyone, even Jews. Paul was no enemy of the OT law, but he did teach that it could not save. Faith in Christ, not obedience to the OT law, is the sole basis for acceptability before God. Being in Christ neither required that the Gentile become a Jew nor that the Jew cease to be a Jew (cf. 1 Cor 9:19f.). There is no evidence that he urged Jewish Christians to abandon their ancestral law, and Acts would indicate that he himself remained true to the Torah in his own dealings with Jews (cf. 18:18; 20:6; 23:5).[232] But there is no doubt that Paul did not behave like a Jew when he was living among the Gentiles (cf. 1 Cor 9:20-21).
Many of the non-believing Jews became hostile to Christianity and the synagogues were closed to Christians. Thus, Jews who had converted to Christianity started meeting in churches with Gentile converts. Eventually, many of the Jewish Christians recognized that they did not need to follow the dictates of the OT.
Historians tell us that shortly after the destruction of the temple in AD 70, Jewish Christianity was declared heretical by official Judaism; and it was no longer possible for a Christian Jew to remain in the Jewish community.[233] James himself was put to death by order of the Jewish high priest Ananus in AD 62.
II. The Riot in the Temple Area (21:27–40)
A. .27-29 Unfortunately, Paul’s presence in the temple had unintended consequences. Some unbelieving Asian Jews (maybe from Ephesus, where Paul was very well known) saw Paul in the temple area and stirred up a riot against him. They accused him of teaching against the OT law and of bringing a Gentile into the temple.
Gentiles could enter the court of the Gentiles but were forbidden to enter other places in the temple. In fact, there was a wall separating the court of the Gentiles from the rest of the temple and warning signs posted telling Gentiles not to enter the temple proper, upon pain of death.
B. .30 A mob formed and dragged Paul out of the temple and attempted to kill him.
C. .31-32 Roman soldiers garrisoned at the neighboring Antonia Fortress quickly responded to the riot by charging into the mob and rescuing Paul, who was being beaten.
The Antonia Fortress was built by Herod the Great for defense of the city. A high tower there gave a perfect view of everything going on in the temple precincts, so the soldiers would have seen the commotion very early. The captain mentioned here would have been responsible for maintaining peace and order in the city. Stairs led directly from the fortress to the court of the Gentiles, so the soldiers could get to the temple very quickly. The captain led a large contingent of soldiers into the mob, which put an end to the violence.
D. .33-34 The captain commanded that Paul be chained. He then asked who Paul was and what he had done. The mob was so unruly that the soldiers could not get any information from them.
E. .35-40 Paul asked if he could address the crowd. After a short interview, the captain allowed him to speak.
III. Paul’s Speech before the Temple Mob (22:1–21)
A. His Former Zeal (22:1–5)
1. .1-2 The mob seemed to quiet down as Paul began speaking to them in the common language of the Jews at this time, Aramaic. Paul wanted to defend himself against the accusations that were made against him.
2. .3-6 Paul rehearsed his birth and background, asserting that he was zealous for the law and even persecuted the church (“this way”) with the approval of the high priest.
B. The Encounter on the Damascus Road (22:6–11)
C. The Role of Ananias (22:12–16)
D. The Commission in the Temple (22:17–23)
1. .17 Sometime after his conversion, while he was in the temple, Paul saw a vision of Jesus. The account in Acts 9 does not relate this incident. Jesus told him to leave Jerusalem because the Jews would not receive his message.
2. .19-20 Paul rehearsed his former abuse against Christians. Perhaps Paul wanted to stay in Jerusalem because his dramatic conversion would be a powerful testimony to the Jews.
3. .21 Jesus again commanded Paul to leave Jerusalem.
4. .22-24 The mob listened up to this point, then shouted Paul down and continued the riot. The crowd was in no mood to listen to Paul’s concern for the Gentiles.
E. The Attempted Examination by the Tribune (22:24–30)
1. .24-29 The Roman soldiers probably had no idea what Paul had said since he had spoken in Aramaic. The standard method for determining the truth from a criminal was scourging. As Paul was about to be scourged, he used his Roman citizenship to stop the procedure.
It was indeed against Roman law to scourge a Roman citizen. Any Roman officer who violated this policy would be in deep trouble. In fact, the “chief captain also was afraid … because he had bound him” (.29). From this point on, the captain treats Paul respectfully.
2. .30 The next day, the captain looked more closely into the charges against Paul by having the Jewish authorities explain their accusations against him.
“The council” (.30) is the Sanhedrin. The captain convened a meeting of the Sanhedrin to hear the Jews’ case against Paul. As a Roman citizen, Paul had the right to a fair trail.
F. Paul before the Sanhedrin (23:1-23:11)
1. .1-2 Just as Paul was launching into a verbal defense of himself, the chief priest commanded someone to hit Paul in the face.
Why did the high priest order Paul to be slapped? The implication of verse 1 would suggest that the Jews must be wrong for abusing Paul if Paul had lived an exemplary life up to this point.
Josephus depicts the high priest at this time, Ananias, as one of the very worst, known for his cruelty and greed.
2. .3 Paul reacted strongly to the abuse, questioning the integrity of a judge who ignores the law (cf. Lev 19:15).
Ananias died at the hands of Jewish zealots about 10 years later.
3. .4-5 When Paul found out that the high priest was responsible, he withdrew the complaint.
4. .6-10 Paul very cleverly saw an opportunity to divide the assembly and divert attention from himself. He brought up a point of controversy between the Pharisees and the Sadducees—the resurrection. This created such an uproar that the Roman captain had to intervene again to save Paul from the Jews.
5. .11 Jesus again appeared to Paul and reassured him that he would testify to the Gospel in Rome. The rest of the book of Acts relates how this occurred.
G. The Plot to Ambush Paul (23:12–22)
1. .12-13 A number of Jews bound themselves with an oath/curse to kill Paul as soon as they could.
2. .14-15 The conspirators made plans with the Jewish authorities to trick the Romans into allowing Paul to meet with them, thereby giving the conspirators an opportunity to kill him.
3. .16-22 Providentially, Paul’s nephew heard about the plot, told Paul, and eventually told the Roman captain.
H. Paul Sent to Caesarea (23:23–35)
1. .23-30 The captain made plans to send Paul out of town to protect him. He wrote a letter to Felix, the governor of the region, and sent Paul to Caesarea with a large group of soldiers.
Lysias stretched the truth a bit in his letter, putting himself and his men in the best possible light.
2. .31-35 Paul eventually arrived in Caesarea and stood before Felix, who told him he would have to wait for the Jews to come and make their case before him.
Principles:
• We must respect the office/position of those in authority even if we don’t respect the person occupying the office.
• The fact that people may be religious does not make them good. Religion may bring out the worst in people.
• God can use even pagan people for His own purposes.
• Visions, trances and direct encounters with Jesus are not normal elements of Christianity.
• When we have the opportunity, we should use political freedom to preach the Gospel.
• As God’s people, we can always take courage in times of difficulty because the Lord is with us and will see us through. [234]
• Death will not overtake us until our service for God is finished. We can be confident and secure in knowing that our life will continue until God’s purpose for us is through.
Acts: The Expansion of the Church into the World
Lesson 22: Paul’s Witness before Gentiles (24:1-25:12)
After nearly being killed in a riot and arrested by Roman soldiers in Jerusalem, Paul narrowly escaped a plot to murder him by being whisked away to Caesarea by night. Upon arriving there, he had a short interview with the Roman governor, Antonius Felix, and settled in to await the arrival of his Jewish accusers.
I. The Trial in Caesarea (24:1–23)
A. Tertullus’s Accusation (24:1–9)
1. .1-6 A few days later the high priest Ananias and his entourage arrived in Caesarea to register their accusations against Paul. The lawyer Turtullus, after “buttering up” Felix a little, brought forward the Jews’ accusations against Paul.
The presence of Ananias, the chief ruler of the Jews, suggests that the Jews saw this as an important trial. Paul was a real problem to them and they wanted to get rid of him.
History reveals that Turtullus stretched the truth quite a bit when praising Felix for “great quietness” and “very worthy deeds” done during Felix’s administration. Felix’s time in office was marked by frequent conflict, not peace. He had made life miserable for the Jews, who responded by frequently rebelling against him. Felix was a cruel, unsympathetic administrator. The lawyer’s attempt to gain Felix’s good will through flattery was a common legal strategy.
Regarding Felix: Marcus Antonius Felix was the ancient Roman procurator of the Judaea Province from 52-60 AD. During Felix’s governorship, insurrections and anarchy dramatically increased throughout Palestine because of his brutality. Josephus tells us that he repeatedly crucified the leaders of various uprisings. The Roman historian Tacitus described him as “a master of cruelty and lust who exercised the powers of a king with the spirit of a slave.” Antonius Felix was an unscrupulous, avaricious, brutal, scheming politician.[235] He was such a bad administrator that he was fired shortly after this.
The main accusations against Paul were that he was a trouble-maker (“pestilent fellow”—a pest, a plague) and a rebel against Roman authority (“mover of sedition”). Had the charges been true, the Romans would not have taken them lightly. Anyone threatening the pax Romana was punished severely.
The one true charge is that Paul was a “ringleader of the sect of the Nazarenes.” By linking this charge with the others, Turtullus implied that the Christians as a whole were a dangerous and seditious sect. Should such a charge be made to stick for Paul, the whole Christian community would be viewed as a dangerous, revolutionary movement.[236]
There was no truth whatever to the charge that he had profaned the temple. The Romans granted the Jews the right to prohibit Gentiles from entering the temple. If the charge were true, Paul was a dead man. But the accusation was false.
2. .7-9 Tertullus went on to report how the Jews had attempted to judge Paul by their own laws but were prevented by the intervention of the chief captain Lysias. The other Jews said much the same.
Turtullus charged the chief captain Lysias with exceeding his jurisdiction (.7). He argued that the Jews should have had the right to execute Paul according to their laws.
B. Paul’s Defense (24:10–21)
1. .10-16 Paul was given an opportunity to explain himself, and he willingly did so. He admitted to being in the temple but denied “raising up the people,” i.e., causing an uproar. He was a worshipper, not an insurrectionist. Plus, being in town only twelve days hardly gave him time to organize a rebellion. The Asian Jews had stirred things up, not him. He further asserted that the Jews were unable to prove their accusations against him. But he admitted to worshipping God according to “the way which they call heresy.” Yet he affirmed his commitment to the OT—“the law and the prophets” (.14). He reaffirmed his hope of the resurrection of the dead and of his desire to live “void of offense toward God and toward men.” So he placed himself squarely within the fold of Judaism, a legal religion at that time.
2. .17-21 Paul gave more details about his reasons for being in the temple at Jerusalem. While he was bringing an offering to the temple, Jews from Asia saw him there and stirred up a riot. They were totally mistaken in their notion that Paul had brought a Gentile into the temple. The absence of the Asian Jews from the trial implied that they had no proof or evidence to support their charges.
He explained the tumult in his meeting with the Sanhedrin as resulting from his commitment to the doctrine of resurrection. He finished by inviting the Jews present to bring charges against him if they could (.20).
He had broken no law—certainly no Roman law, and not even the Jewish religious law. The resurrection was the bone of contention with the Jews. It was essential that the Roman courts realize this was a matter of Jewish religious conviction and not a matter involving Roman law.[237] This was a theological dispute, nothing more. Felix, of course, would not sit in judgment of such matters.
C. Felix’s Indecision (24:22–23)
1. Felix refused to pass judgment on Paul until he could hear from Lysias, the Roman chief captain. He adjourned the trial without coming to a verdict.
Remember that Lysias had already sent a letter to Felix, stating that the whole thing was a matter of Jewish religious law and that Paul had done nothing worthy of death or imprisonment (cf. 23:29). Felix could easily have seen that the charges against Paul had no merit. He should have dismissed the case for lack of evidence.
Note that Felix had “more perfect knowledge of that way” (.22b). I.e., he had a good understanding of Christian theology and history. Luke doesn’t mention how Felix came to understand Christianity so well. Perhaps the believers in Caesarea had interacted with him. Perhaps Cornelius had informed him.
2. Paul was detained under house arrest but given significant freedom to meet with friends and colleagues. He was not confined in the common jail but was chained to a Roman soldier most of the time. Paul should not have been kept in custody at all because he had broken no Roman laws. But house arrest and the constant company of a Roman guard probably kept Paul secure from any threats from the Jews.
II. Paul and Felix in Private (24:24–27)
A. While waiting for Lysias to make his way to Caesarea, Felix and his wife listened to Paul “concerning the faith in Christ.” Paul’s message of “righteousness, temperance, and judgment to come” (.25) proved convicting for Felix (he “trembled”), who had hoped that Paul would provide a bribe for his release. There is no evidence that Felix or Drusilla ever converted to Christianity.
Drusilla was an interesting character. She was the daughter of Herod Agrippa I, who killed James the Apostle (Acts 12:1-2). Her great-grandfather Herod the Great tried to kill Jesus in Bethlehem (Matt. 2); her great-uncle Herod Antipas killed John the Baptist and mocked Jesus (Luke 23:6–12).[238] She was Felix’s third “wife” – really, she had left her former husband (a king in Syria) and her relationship with Felix was probably illegitimate. She had been raised as a Jew but was not practicing the faith. At this time, she was only around twenty years old. Drusilla was probably more interested in hearing from Paul than Felix was.
The practice of keeping prisoners in jail until they paid a bribe, although forbidden by Roman law, was common.[239] Perhaps Felix thought that Paul had access to large sums of money.
B. Two years elapsed and Paul was still waiting for his trial to resume. Felix’s successor, Porcius Festus, kept Paul imprisoned as a favor to the Jews.
Perhaps Felix never even sent for Lysias. The whole matter could have been cleared up very quickly, but for some reason Felix wanted to delay and keep Paul in custody. Felix wanted to avoid more trouble from the Jews, which explains why he was willing to keep Paul locked up.
Historians tell us that Nero, the Roman Emperor at this time, recalled Felix to Rome because of Felix’s poor administration of Judea. Felix escaped trouble because his brother was a friend of the Emperor.
Some think that Luke wrote both his Gospel and part of the book of Acts during this delay at Caesarea.
III. Festus Pressured by the Jews (25:1–5)
When Festus visited Jerusalem, the Jews sought to involve him in a plot to kill Paul. But Festus declined the offer and invited the Jews to come back to Caesarea for a trial there.
Festus was a member of one of the noble families in Rome. Whereas Felix had been greedy and evil, Festus was wise and honorable.[240] However, his treatment of Paul here tarnishes his reputation somewhat.
IV. Paul’s Appeal to Caesar (25:6–12)
A. .6-8 Festus arrived back in Caesarea and called for Paul. The Jews arrived and “laid many and grievous complaints against Paul.” Paul asserted that he had not violated the laws of the Jews, profaned the temple, or broken any Roman laws. The Jews were not able to prove any of their charges; none of the accusations could be verified by reliable witnesses.
B. .9-12 In an attempt to pacify the Jews, Festus suggested that Paul go to Jerusalem to be judged there. Paul refused to return to Jerusalem, probably because he knew he would not receive a fair trial there. The Sanhedrin would undoubtedly convict him of desecrating the temple and then execute him. And if not, Paul had good reason to believe that the Jews would try to kill him some other way. Further, Jesus had already told him that he would go to Rome (Acts 23:11). So Paul requested to be judged before the Emperor in Rome. Festus agreed to the plan.
From the beginning of the Roman empire, citizens had the right to appeal to the emperor capital verdicts by local judges. Roman emperors honored this right of the citizens. Aided by their officials, they judged the cases according to the full descriptions supplied them by governors and consuls.[241]
Principles:
• It is not enough for a person to know the facts about Christ, or to have an emotional response to a message. He or she must willingly repent of sin and trust the Saviour.[242]
• When we witness to people, we should be bold and straightforward, not timid or shy. We shouldn’t be afraid to discuss issues like morality and future judgment. We should warn people about future judgment and show them how to escape.
• Emotional responses to the Gospel do not necessarily save. A person can show signs of interest and even “tremble” under the preaching of God’s Word and still remain unconverted. Likewise interest in theology or a desire to discuss the Bible is not necessarily evidence of salvation. E.g., Felix liked to talk to Paul and did so many times.
• The doctrine of the physical resurrection of Jesus from the dead is an essential, primary tenet of Christianity. It’s a fundamental part of the Gospel.
• We should try to see the positive side of difficulties and delays. (e.g., Paul’s imprisonment gave him relative freedom, he was able to preach the Gospel, and he was safe).
Acts: The Expansion of the Church into the World
Lesson 23: Paul Witness Before the Jewish King (Acts 25:13–26:32)
After being arrested in the temple at Jerusalem, Paul had been under house arrest in Caesarea for about two years. The governor Felix had kept him in prison as a favor to the Jews, and the next governor, Festus, maintained the same policy. When given the opportunity, Paul appealed his case to the Emperor in Rome. Festus agreed to send him to Rome and Paul prepared to go. In the mean time, Paul had the opportunity to proclaim the Gospel to several important people.
I. Festus’s Conversation with Agrippa (25:13–22)
A. Marcus Julius Agrippa II (AD 27-100) was a Jew, the son of Herod Agrippa I (cf. 12:1, 19–23) and the great-grandson of Herod the Great. He was put in charge of a small area at first and slowly enlarged his rule, eventually ruling over several regions near Judea. However, the main Jewish territory of Judea, Samaria, and Galilee remained under the jurisdiction of the Roman rulers.
The Romans appointed Agrippa as “curator of the temple.” He was responsible to appoint the high priests, had custody of the ceremonial vestments worn by the high priest on the Day of Atonement, and administered the treasury at the temple. In this respect, he could be considered “king of the Jews.” The Romans considered him an expert on Jewish affairs and customs.[243]
B. Agrippa’s sister, Bernice, was an interesting character. She had been married at age thirteen to her uncle. When he died, she moved in with Agrippa and remained his constant companion for many years. The rumors were rampant that they were maintaining an indecent relationship. Later, she married King Polemon of Cilicia, but she doesn’t seem to have lived with him for long. She accompanied Agrippa to Rome in the early 70s and quickly became the mistress of Titus, the emperor Vespasian’s son. The relationship created a major scandal in Roman patrician circles. Titus evidently wanted to marry her, but marriage to a Jewess was not socially acceptable; when he became emperor himself in AD 79, he was forced to abandon his relationship with her.[244]
C. Agrippa and Bernice came to Caesarea “to salute Festus,” i.e., to pay their respects to the new governor and try to develop a positive relationship with him. Festus probably felt that Agrippa and Bernice, being Jews themselves, would understand Paul and could help Festus write a report to the Emperor.
D. .15-21 Festus explained the background of Paul’s case to Agrippa. He recognized that the accusations the Jews made against Paul had nothing to do with Roman law but were religious matters (.19). Even from Festus’s perspective, the resurrection of Jesus was clearly an element of the dispute.
One can sense that Festus saw such religious questions as nearly incomprehensible. Pagan Romans had no concept of resurrection. No wonder Festus did not feel competent to try the case. In fact, he should have simply dismissed the case. But he wanted to do a favor for the Jews (.9), so he kept Paul in prison. Festus turned out to be just another corrupt official.
E. .22 Agrippa expressed a personal interest in hearing Paul, so Festus arranged a meeting for the next day.
II. Paul’s Address before Agrippa: The Setting (25:23–27)
A. This is the longest and most detailed report of any of Paul’s defenses (five of which are recorded in Acts). Perhaps Luke was on the scene when it happened or maybe he interviewed Paul later. His report sounds like an eye-witness account.
The main theme here is Paul’s innocence. Festus found him innocent (25:25), as did Agrippa (26:31). More important is Paul’s presentation of the Gospel and the invitation to accept it. This is both defense and proclamation.
B. .23 The interview occurred the next day amid much pageantry and in the presence of the important people of the city. The VIP’s paraded ostentatiously into the “place of hearing” where the audience occurred, probably in the palace or a government building. Paul’s appearance before governors and kings fulfills Jesus’ prediction about what Paul would do (Acts 9:15).
C. .24-27 In Festus’s address to the crowd, he mentioned that the Jews were pressing him to sentence Paul to death. Note Festus’s verdict on the case: “he had committed nothing worthy of death.” Festus recognized that this was a religious dispute, nothing more. He should have dismissed the case outright. But now he was in a hard spot: if he dismissed the case and freed Paul, the Jews would be angry and cause problems. If he kept Paul bound, he had to find some legitimate reason for doing so. He was hoping Agrippa might help him know what to write to the Emperor. The failure to specify charges would be a dereliction of duty.[245] The whole situation was “unreasonable” (.27), i.e., senseless, ridiculous.
III. Paul’s Address before Agrippa: The Speech (26:1–23)
As he stood before the rulers, Paul gave a testimony of his personal experience: his thoroughly Jewish upbringing (vv. 4–8; cf. 22:3), his persecution of the Christians (vv. 9–11; cf. 22:4–5), his conversion (vv. 12–15; cf. 22:6–11), and his commission from the risen Lord (vv. 16–18; cf. 22:17–21).[246]
A. Introduction (26:1–3)
1. Stretching forth the hand was a typical way for a speaker to begin his address.
2. Paul was more than willing to give his side of the story to Agrippa, who, as a Jew, understood “all customs and questions which are among the Jews” (.3).
B. Paul’s Faithfulness to the Jewish Hope (26:4–8)
1. Paul asserted that all the Jews in Jerusalem knew about his former life as a strict Pharisee.
2. Paul claimed that he was being judged for the “hope of the promise made of God unto our fathers,” i.e., the resurrection (.8).
C. Paul’s Persecution of Christ (26:9–11)
1. Paul reviewed his previous persecution of the church. He had put believers in prison and spoken against them, even voting in favor of their execution.
2. He had punished them and persecuted them, even in other cities.
D. Paul’s Commission from Christ (26:12–18): Paul reviewed his experience on the road to Damascus, highlighting his commission and the message of the Gospel.
Note vs. 18: this is a good summary of the benefits of salvation—knowledge, enlightenment, forgiveness, inheritance, sanctification, etc.
E. Paul’s Witness for Christ (26:19–23)
1. .19-20 Paul affirmed his belief in Jesus and the fact that he had carried out his commission by preaching the Gospel in various places.
Note that Paul exhorted the Gentiles to “repent and turn to God, and do works meet (fitting) for repentance.” The response to the Gospel is repentance.
2. .21 Paul stated that the Jews had arrested him and sought to kill him because of this message.
3. .22 Paul credited God with allowing him to continue to live and to witness to “both small and great.” He also asserted that he was preaching “none other things than those which the prophets and Moses did say should come.” I.e., he was faithful to the OT.
4. .23 In particular, Paul taught the death and resurrection of Christ, which was “light” for both Jews and Gentiles. The means of salvation is the death, burial and resurrection of Christ.
IV. Paul’s Appeal to Agrippa (26:24–29)
A. .24 Festus had heard about enough. He loudly interrupted Paul by questioning his mental state—“you are out of your mind.” No sensible Roman could believe in the resurrection from the dead. Such talk was insane to him.
Festus inadvertently complimented Paul on his “much learning.”
Festus did not believe that Paul was really out of his mind. He never would have sent a raving lunatic to stand trial before the Emperor. Most likely, Paul’s sermon was beginning to have an effect on Festus; it was making him uncomfortable.
B. .25-26 Paul denied being crazy and claimed to be speaking “words of truth and soberness.” He appealed to the fact that Agrippa (“the king”) knew these things to be true. The ministry of Jesus was widely known in Palestine, and Agrippa would have heard of it. Jesus’ death and resurrection were amply attested, and the Christian gospel had now been proclaimed for three decades.[247]
Christianity was not a small, insignificant movement, hidden from public view (“done in a corner”). It was open to public view and well-known throughout the Roman Empire. The king could not plead ignorance.
C. .27 Paul then very boldly asked if Agrippa believed the OT. He probably intended to show how Jesus fulfilled the OT prophecies. If he believed the prophets, and they pointed to Christ, then he ought to believe in Jesus as the Messiah. This was something of a dilemma for Agrippa. He didn’t want to deny the OT prophets, but he also was not ready to affirm the Gospel.
D. .28 Paul’s question probably caught Agrippa off guard and embarrassed him a little. Agrippa was trying to impress Festus and the other dignitaries; he was hardly ready to make a public profession in that setting.
How should we understand Agrippa’s statement here? Was he sincere or sarcastic? The statement seems to be more sarcastic and scornful than sincere. He was trying to avoid answering the question (.27).
“almost” is a rather unfortunate translation.[248] The expression is literally “in a little” (en oligw), meaning “in a short time, briefly.” Perhaps the sense is, “Do you think you can convert me to Christianity in so little time or with so few words?” It’s not an expression of being nearly persuaded.
The term “Christian” occurs only here and in 11:26 in Acts (only elsewhere in the NT in 1 Pet 4:16). In all three contexts it might be seen as an “outsider’s view” of the Christians. It does not thus seem to have been in early use among Christians as a self-designation but as a term used by outsiders for them.[249]
E. .29 Paul took Agrippa’s words at face value, responding that he wished that Agrippa was “as I am,” i.e., a Christian, whether it took a long time or a short time to become one.
The KJV “both almost, and altogether” means “whether in a short or long time.”
V. Paul’s Innocence Declared by Governor and King (26:30–32)
A. .30-31 The meeting ended when Agrippa stood up; he’d heard enough. Festus, Agrippa, and Bernice talked about Paul’s case, agreeing that he had done “nothing worthy of death or of bonds.” Since Paul had appealed to the Emperor, their verdict had no application to Paul’s case.
B. .32 Agrippa’s words further revealed Paul’s innocence. Festus (and the readers) knew that he was the one responsible for Paul’s continuing imprisonment. The appeal process had been set in motion and would be hard to stop. Festus could have freed him right there, but it would have been politically embarrassing.
If Festus wrote a letter to the Emperor explaining why he was sending Paul to him, perhaps it included Agrippa’s remark that Paul was innocent.
Quote: What Agrippa and Festus did not understand was that Paul had been the judge and they had been the prisoners on trial. They had been shown the light and the way to freedom, but they had deliberately closed their eyes and returned to their sins. Perhaps they felt relieved that Paul would go to Rome and trouble them no more. The trial was over, but their sentence was still to come; and come it would. What a wonderful thing is the opportunity to trust Jesus Christ and be saved! What a terrible thing is wasting that opportunity and perhaps never having another.[250]
Principles:
• We should not be afraid to use our own testimonies while witnessing. Our own stories can be powerful.
• We should invite others to accept the Gospel.
• We should not be afraid to discuss the Gospel with “important” people—the boss, authorities, politicians, etc. Don’t be intimidated.
• Repentance is a necessary response to the Gospel. One must turn from sin to God. Those who are genuinely saved do good works, the inevitable result of genuine salvation.
• There are no limitations on who may accept the Gospel—both great and small need to hear and accept it. The Gospel is for everyone.
Acts: The Expansion of the Church into the World
Lesson 24: Paul Arrives in Rome (Acts 27–28)
Paul had been held under house arrest for over two years in Caesarea. Eventually, he appealed his case to the Emperor in Rome, and Festus agreed to send him there to be judged. Paul had wanted to go to Rome (cf. Acts 19:21), and Jesus had assured him that he would bear witness of him (the major theme of Acts) in Rome (cf. Acts 23:11). The last two chapters of Acts detail his journey to and arrival in Rome.
In these last chapters, Luke presents Paul as the courageous leader who could take command of a difficult situation in a time of great crisis. The account shows us how one man’s faith can make a big difference for him and others. What an encouragement to our own faith! [251]
I. Paul’s Journey to Rome (27:1–28:16)
A. The Journey to Fair Havens (27:1–8)
1. Festus arranged to send Paul to Rome with other prisoners. Luke and a man named Aristarchus accompanied him (.2 “we launched”). The ship was probably privately owned, so Luke and others were allowed to accompany Paul.
2. A Roman centurion named Julius was in charge. He treated Paul with kindness and consideration, allowing Paul’s friends to minister to him. It seems like most of the Roman soldiers who dealt with Paul treated him with kindness and respect.
The vessel was likely a coasting vessel, which would travel close in to shore and put in at the various ports along the way.[252]
B. The Decision to Sail On (27:9–12)
1. .9 “the fast” would have been the Day of Atonement, which occurs in September or October. Shipping in the Mediterranean was usually curtailed during the winter months because of bad weather.
For ancient travel on the Mediterranean, mid-September to early November was considered a dangerous time for traveling the open sea. After early November such travel ceased altogether and generally was not resumed until the beginning of February at the earliest.[253]
2. .10 Paul somehow perceived that the journey would be “with hurt and much damage.” The centurion and the owner of the ship dismissed Paul’s concerns and decided to go ahead.
C. The Northeaster (27:13–20)
1. When the wind seemed favorable, they launched the ship, trying to make it about forty miles down the coast of Crete to Phoenix, a good harbor in which to spend the winter months. With favorable winds, the trip should have taken only a few hours.
2. .14 A violent northeaster came along and blew the ship out into the sea. Luke described it as being “typhonic” (typhōnikos) in force, a word that in Greek as well as in its English cognate refers to a whirling, cyclonic wind formed by the clash of opposing air masses.[254] The sailors could do nothing but let the ship go with the wind.
3. .16 The “boat” was a small skiff or dinghy towed along behind the ship. Perhaps it had filled with water and was heavy and cumbersome.
4. .17-19 The sailors had to reinforce the hull by undergirding the ship with cables. They laid out the sea anchor and drifted along with the wind. As the weather got worse, they began to throw cargo and tackle overboard to lighten the ship.
5. .20 The storm went on and on, engulfing the ship for many days. Since the sun and stars were obscured by the clouds, they had no way of determining their position.
D. Paul’s Word of Assurance (27:21–26)
1. .21 In the midst of this crisis, as everyone was ready to give up, Paul stepped forward with words of rebuke and encouragement.
After a brief, “told you so,” Paul assured his shipmates that no one would die but the ship would be lost after being run aground. He knew this because an angel had appeared to him and told him that he would make it to Rome and that no one on the ship would lose his life.
2. .21 “abstinence” refers to a loss of appetite. No one had a stomach for food because of the storm.
E. The Prospect of Landing (27:27–32)
1. .27-28 By this time, the ship is about 500 miles off course, adrift in the Ionian Sea (“Adria” KJV = Adrian Sea, not the Adriatic Sea). As the ship continued to be driven by the storm, the sailors recognized that they were approaching land. Perhaps they heard the roar of the waves on the reef or rocks.
2. .29 The sailors threw out four anchors to prevent the ship from breaking up against the rocks.
3. .30-32 Some of the sailors attempted to escape from the ship by using the ship’s boat. Paul mentioned it to the centurion, and he had a soldier cut away the boat from the ship. This time, he followed Paul’s advice.
F. Paul’s Further Encouragement (27:33–38)
1. .33-35 Paul encouraged the men to eat some food and assured them that they would be alright.
.33 Had the crew really eaten nothing at all during the fourteen days of the storm? It seems likely that Paul meant that they hadn’t eaten anything substantial during the storm. They had not been able to eat a regular meal.
2. .36-38 After eating a little, the men began throwing the cargo into the sea.
276 people—not a small crowd.
G. The Deliverance of All (27:39–44)
1. .39 No one recognized the land, but they determined to drive the ship into a bay (KJV “creek”). They cast off the anchors, hoisted the sail, and made for the beach.
2. .41 Instead of sailing into the bay, the ship grounded on a reef or sandbar and got stuck. The waves began breaking up the rear of the ship.
3. .42-44 The soldiers planned to kill all the prisoners, but the centurion prevented that from happening. He commanded everyone to swim or float to the shore. Eventually, everyone made it to shore.
H. Paul’s Deliverance from Snakebite (28:1–6)
1. .1-2 The natives of the Island, called Malta or Melita, showed the travelers “no little kindness” by kindling a fire.
The description of the natives as “barbarous people” is not an insult here. For a Greek, anyone speaking a language other than Greek was thought of as a “barbarian.” The word sounds like its meaning (onomatopoeia); the foreign language sounded like meaningless babbling—“bar-bar-bar.”[255]
2. .3 As Paul was gathering sticks for the fire, a snake bit him on his hand. He shook the snake off into the fire and suffered no ill effects from the bite.
3. .6 The natives took this as an indication the Paul must have been a “god” because he did not become ill from the snake bite. It’s interesting how quickly the natives’ opinion of Paul changed.
I. The Hospitality of Publius (28:7–10)
1. .8 “bloody flux” – dysentery, a gastric fever caused by a microbe in goat’s milk; a common malady at the time.
2. Word of the healing soon reached others, and many came to Paul for healing.
The text does not say that Paul preached the Gospel in Malta, but he must have done so. Miracles were normally granted to validate the Gospel message, so the presence of miraculous healing suggests that Paul and his companions also proclaimed the Gospel. It would be interesting to know what happened during those three months on Malta.
J. The Final Leg to Rome (28:11–16)
1. .11 The group had to stay on Malta until the weather made it possible to resume their voyage. Normally, traffic on the Mediterranean would commence in February or March.
2. .13 “fetch a compass” = sailed around, went about. Perhaps they had to tack against the wind.
3. .14-15 “Puteoli” – A city about 125 miles from Rome. Historic records show that a significant number of Jews lived there. The Gospel had reached Italy some years before this, so some of the Jews had converted to Christianity by this time.
4. .16 When Paul was transferred into the Roman prison system, he was again allowed considerable freedom.
II. Paul’s Witness in Rome (28:17–31)
A familiar pattern repeated itself one last time: Paul’s initial contact with the Jews was somewhat favorable, but continued discussion with them resulted in the Jews rejecting the Gospel and Paul turning to the Gentiles.
A. First Meeting with the Jews (28:17–22)
1. .17-22 Paul met with the leading Jews in Rome to discuss his case. He wanted to assure them that he had nothing against “the people or the customs of our fathers.” The Jews had heard nothing about the case but were curious about “this sect,” i.e., Christianity.
2. History suggests that the Jews probably knew more about Christianity than what they were letting on. Christianity was well-established in Rome by this time.
B. Separation from the Jews (28:23–28)
1. .23-24 Paul discussed theology with many Jews who came to see him, attempting to persuade them that Jesus was the Messiah. Some believed and some did not.
2. .25-27 When the Jews resisted the Gospel, Paul quoted Isaiah’s words (Isa 6:9-10) and applied them to the unbelieving Jews.
Jesus used the same text in his preaching (Mt 13:14f), as did John (John 12:39-40), and Paul used it again in Romans (Rom 11:8).
3. .28-29 Paul expressed his disappointment with how the Jews declined the Gospel, asserting that the Gentiles would accept it. This is the third time in Acts that Paul stated that he was turning to the Gentiles (cf. 13:46; 18:6). This repeated denial seems to demonstrate an “official” rejection of Jesus by the Jewish people as a whole. One of the major themes in Acts is how the Jews rejected the Gospel and how the Gentiles accepted it.
Quote: The Jewish rejection was a reality and a riddle. To a great extent it remains so—how the gospel of God’s salvation which was foreshadowed in the Jewish Scriptures, fulfilled in a Jewish Messiah, and first proclaimed by Jewish heralds like Paul would ultimately be embraced not by the Jews but primarily by Gentiles.[256]
4. .29 The Jews discussed the issue among themselves.
C. Bold Witness to All (28:30–31)
1. Another two years went by with Paul under house arrest. His captors allowed him significant freedom to rent a house, receive visitors, and preach the Gospel without hindrance.
2. The fact that he was free to preach the Gospel shows that the Romans did not find his message subversive or dangerous to the State.
3. During these two years in Rome, Paul wrote Philippians, Ephesians, Colossians, and Philemon. During this time, he had Timothy with him (Phil 1:1; 2:19; Col 1:1), as well as John Mark, Luke, Aristarchus, Epaphras, Justus, and Demas (Col 4:10–14; Phile 24). He also met Philemon’s runaway slave Onesimus and led him to faith in Christ (Phile 10–21). Epaphroditus brought a gift to him from the Philippian church and almost died ministering to Paul (Phil 2:25–30; 4:18).[257]
4. The content of Paul’s message forms the conclusion to the message of Acts. He preached “the kingdom of God” and taught about “the Lord Jesus Christ.” The final note of Acts is a triumphant one. The word of God has triumphed, even though Paul is still a prisoner.[258]
Luke has shown us how the Gospel spread from a small group in Jerusalem, throughout the Mediterranean world, and even to the capital of the empire. The church had successfully expanded into the world.
5. Acts comes to a rather abrupt ending. We never find out about what happened to Paul—did he have his trial before the Emperor? What was the outcome? Tradition suggests that Paul was eventually released from prison, travelled for a while (perhaps making it all the way to Spain), was re-arrested, and later beheaded in Rome (in 67 or 68 AD).
Luke closes his two-volume work on a victorious note: the apostolic proclamation of the kingdom of God and of the Lord Jesus Christ, despite all difficulties and misunderstandings, had moved forward throughout the Jewish homeland and into the Roman Empire “without hindrance” (KJV “no man forbidding him” [the last word of the book].[259]
Principles:
• We should strive to maintain a good reputation in the world, even among unbelievers.
• In the midst of crisis situations, Christians must step forward with good advice and encouraging words. We should demonstrate courage under pressure like Paul did.
• We should not casually dismiss the advice of mature believers, even on non-spiritual matters. God gives people wisdom and we should pay attention to those who have proven themselves to have godly common sense. If we ignore good advice, we’ll probably regret it later.
• A crisis does not make a person; a crisis shows what a person is made of, and it tends to bring true leadership to the fore.[260]
• We may suffer because of the bad choices others make. Often there is nothing we can do to prevent people from making bad choices. In any case, we should do what we can to reduce the negative consequences of bad decisions.
• There are times when one dedicated believer can change the whole atmosphere of a situation simply by trusting God and making his faith visible.[261]
• Many people hear the Gospel and may even find it interesting, yet do not believe it. Hardness of heart and spiritual blindness make people unresponsive and resistant.
• Christian fellowship in times of crisis is encouraging.
• Although Christians may be rejected, beaten, reviled, imprisoned, and killed for their witness, the gospel is unfettered, triumphant.[262]
• Difficulty and danger may be within the will of God for us. No matter what happens, we can be assured of God’s presence with us if we are serving Him.
Luke did not write his book simply to record ancient history. He wrote to encourage the church in every age to be faithful to the Lord and carry the Gospel to the ends of the earth. “What was begun with so much heroism ought to be continued with ardent zeal,” said Charles Spurgeon, “since we are assured that the same Lord is mighty still to carry on His heavenly designs.”[263]
-----------------------
[1]This outline roughly follows the divisions from Warren W. Wiersbe, The Bible Exposition Commentary, “An Exposition of the New Testament Comprising the Entire ‘BE’ Series” (Wheaton, Ill.: Victor Books, 1996, c1989).
[2]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary: Exposition of the Acts of the Apostles
[3] Carson, Moo, Morris, An Introduction to the New Testament (Zondervan, 1992)
[4]Simon J. Kistemaker and William Hendriksen
[5] See Fee and Stuart, How to Read the Bible for All It’s Worth (Zondervan, 1993).
[6]Simon J. Kistemaker and William Hendriksen
[7]Fee and Stuart.
[8] Most of the outlines for these lessons follow John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 73.
[9] Polhill, Acts
[10] Expositor’s Bible Commentary
[11]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary: Exposition of the Acts of the Apostles
[12] Simon is a Zealot, not a Canaanite (cf. Mt 10:4; Mk 3:18). The word in Greek (kananaios) is not the equivalent of “Canaanite”; rather, it derives from an Aramaic form that means “enthusiast, zealot, fanatic.” Simon had likely been a member of a radical Jewish organization, the party of the Zealots, before his conversion to Christ.
[13]Polhill, Acts. Catholics typically believe in the perpetual virginity of Mary. The NT does not sustain this myth.
[14] Expositor’s
[15]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[16]Simon J. Kistemaker and William Hendriksen
[17] R. Bruce Compton. See also Compton’s article Dispensationalism, the Church, and the New Covenant, DBSJ 8 (Fall 2003): 44-47.
[18] Expositor’s Bible Commentary
[19] Polhill, Acts
[20] Polhill, Acts
[21]Simon J. Kistemaker and William Hendriksen
[22] Polhill, Acts
[23]Bruce Compton, “Water Baptism and the Forgiveness of Sins in Acts 2:38,” Detroit Baptist Seminary Journal Volume 4 (Detroit Baptist Seminary, 1999; 2003), 4:32.
[24] Expositor’s Bible Commentary
[25] Polhill, Acts
[26] John B. Polhill, vol. 26, Acts, The New American Commentary
[27] Polhill, Acts
[28] Polhill, Acts
[29] Wiersbe
[30] Wiersbe
[31] Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[32] Polhill, Acts
[33] The Bible Knowledge Commentary
[34] Wiersbe
[35] Simon J. Kistemaker and William Hendriksen
[36] Wiersbe
[37] Wiersbe
[38] Good discussion in Expositor’s Bible Commentary
[39]Simon J. Kistemaker and William Hendriksen
[40] Expositor’s Bible Commentary
[41] Wiersbe
[42] Polhill, Acts
[43] Polhill, Acts
[44]Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003; 2003), Ac 4:5.
[45] Utley, Acts
[46]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 143.
[47]R. Kent Hughes, Acts : The Church Afire, Preaching the Word (Wheaton, Ill.: Crossway Books, 1996), 63.
[48]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 3:17.
[49]Polhill
[50]Wiersbe
[51]Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003; 2003), Ac 4:23.
[52]Wiersbe
[53]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 151.
[54]Polhill
[55]Polhill
[56] Expositor’s Bible Commentary
[57]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 4:32.
[58]Polhill
[59]Polhill
[60]Wiersbe
[61]Wiersbe
[62] Utley, Acts
[63]Polhill
[64]Wiersbe
[65]Polhill
[66]Wiersbe
[67]Wiersbe
[68]Polhill
[69]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 5:17.
[70]Wiersbe
[71]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 167.
[72]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 174.
[73]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[74]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 180.
[75] Expositor’s Bible Commentary
[76]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 6:1.
[77] Expositor’s Bible Commentary
[78]Polhill
[79]Polhill
[80]Polhill
[81] Expositor’s Bible Commentary
[82]Polhill
[83]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[84]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[85] Expositor’s Bible Commentary
[86]Polhill
[87]Polhill
[88]Polhill
[89] Wiersbe
[90] Wiersbe
[91] Expositor’s Bible Commentary
[92]Polhill
[93]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 211.
[94] KJV “haling” means “dragging off,” as in arresting.
[95]Polhill.
[96]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 8:4.
[97]Wiersbe.
[98] Expositor’s Bible Commentary
[99] Expositor’s Bible Commentary
[100] Utley.
[101]Polhill.
[102] Polhill
[103] Expositor’s Bible Commentary
[104] The word “eunuch” can refer to a government official without reference to any other physical condition (cf. Gen 39:1, where Potiphar, who is married, is called a eunuch). In the case of a physical eunuch, full membership in the congregation of Israel was not even possible because of his physical blemish (cf. Deut 23:1; yet see Isa 56:3-5).
[105] Polhill
[106] Expositor’s Bible Commentary
[107] Expositor’s Bible Commentary
[108] Acts 8:37 is not included in the ancient Greek papyri manuscripts P45 (Chester Beatty Papyri), P74 (Bodmer Papyri), or the ancient uncial Greek manuscripts a, A, B, or C. Neither is it present in the ancient Latin, Syriac, Coptic, or Ethiopian translations. Even the Majority Text omits it. Utley.
[109] Polhill
[110] Polhill
[111] Wiersbe
[112] Polhill
[113] Expositor’s Bible Commentary
[114]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 328.
[115] Polhill.
[116]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 9:10.
[117]Simon J. Kistemaker and William Hendriksen
[118]Simon J. Kistemaker and William Hendriksen
[119]Simon J. Kistemaker and William Hendriksen
[120] Polhill
[121] In Gal 1:18 Paul said “after three years.” In biblical reckoning any part of a year was considered a year. “Three years” would thus refer to two full years and any portion of the third, from its beginning to its end, or even one full year and any portion of two others. Polhill.
[122] Polhill
[123]Simon J. Kistemaker and William Hendriksen
[124]Warren W. Wiersbe
[125] Expositors Bible Commentary
[126]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 370.
[127]Simon J. Kistemaker and William Hendriksen
[128]Simon J. Kistemaker and William Hendriksen
[129] Lenski
[130] Lenski
[131] Expositor’s Bible Commentary
[132]Simon J. Kistemaker and William Hendriksen
[133] Expositor’s Bible Commentary
[134]Simon J. Kistemaker and William Hendriksen
[135]Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003; 2003), Ac 10:46.
[136]Warren W. Wiersbe, The Bible Exposition Commentary
[137]Simon J. Kistemaker and William Hendriksen
[138] Wiersbe
[139] Wiersbe
[140] Wiersbe
[141]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 10:1.
[142]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 266.
[143] Expositor’s Bible Commentary
[144] Wiersbe
[145]Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003; 2003), Ac 11:18.
[146] Many cities were called Antioch at this time. This Antioch is the capital of Syria, not to be confused with another city of the same name in the region of Pisidia (cf. Acts 13:14).
[147]Polhill
[148] Lenski
[149] Expositor’s
[150]Polhill
[151] Polhill
[152] Constable
[153] Polhill
[154] Wiersbe
[155] Expositor’s Bible Commentary
[156] Expositor’s
[157] Expositor’s
[158]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 278.
[159] Polhill
[160] Those who try to defend “Easter” as the correct reading assert that Luke is not talking about the Passover at all, but about the pagan festival of Ishtar/Astarte. This is exceedingly unlikely. Barnes asserts, regarding translating the word “Easter” instead of “Passover,” “There never was a more absurd or unhappy translation than this.”
[161]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 12:5.
[162] Wiersbe
[163]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary: Exposition of the Acts of the Apostles, Accompanying Biblical Text Is Author's Translation., New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 441.
[164]Simon J. Kistemaker and William Hendriksen
[165]Wiersbe
[166]Simon J. Kistemaker and William Hendriksen
[167] Expositor’s
[168]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 300.
[169]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[170]Simon J. Kistemaker and William Hendriksen
[171]Simon J. Kistemaker and William Hendriksen
[172] Polhill
[173]Simon J. Kistemaker and William Hendriksen
[174]Simon J. Kistemaker and William Hendriksen
[175]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 320.
[176] Polhill
[177]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 15:6.
[178]Polhill
[179] Lenski
[180] Lenski
[181]Polhill
[182]Wiersbe
[183] Lenski
[184]Simon J. Kistemaker and William Hendriksen
[185]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 343.
[186] The literal Greek describes the girl as having “a python spirit.” The python was the symbol of the famous Delphic oracle and represented the god Apollo, who was believed to render predictions of future events. The serpent had thus become a symbol of augury, and anyone who was seen to possess the gift of foretelling the future was described as led by the “python.” Polhill.
[187] Polhill
[188] Lenski. Various Greek writers have described the idolatry in Athens: Athens had more images than all Greece put together. The city was like one great altar, one great offering to the gods. Livy writes, “In Athens are to be seen images of gods and men of all descriptions and made of all materials.” Temples existed there for all the gods of the Greek pantheon.
[189]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 365.
[190]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 17:16.
[191] Polhill
[192] Lenski
[193] Polhill
[194] Wiersbe
[195] Lenski
[196] Expositor’s Bible Commentary
[197] Wiersbe
[198] Wiersbe
[199] Polhill
[200] Polhill
[201] Note that the word “men” (.34) includes “a woman named Damaris.” The word “men” in Greek is not gender specific at times.
[202]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[203] Archaeologists have discovered evidence of a Jewish synagogue in Corinth, perhaps the same place Paul preached.
[204] This verse contains a significant textual variant. Some MSS have “pressed in the spirit” while an older reading is “pressed with (i.e., devoted to, occupied by) the word.” The idea seems to be that Paul was able to occupy himself with preaching all the time, not only on the Sabbaths, because he no longer had to work as a tent-maker.
[205]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 387.
[206]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[207] Paul most likely “saluted the church” at Jerusalem, not at Caesarea. Caesarea was a seaport, so one would not “go up” to it. Also, the phrase “went down to Antioch” makes sense only if he started from Jerusalem. Further, this fits with the idea that Paul had to fulfill the stipulations of his vow by burning his hair with the sacrifice at the temple in Jerusalem.
[208]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 394.
[209]R. Kent Hughes, Acts: The Church Afire, Preaching the Word (Wheaton, Ill.: Crossway Books, 1996), 247.
[210] Polhill
[211]JFB
[212] RWP
[213] Polhill
[214] Polhill
[215] RWP
[216] Polhill
[217] Polhill
[218]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 19:21.
[219] Expositors Bible Commentary
[220] Barnes Notes
[221] Expositors Bible Commentary
[222] Barnes Notes
[223]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 425.
[224] Barnes Notes
[225] Barnes Notes
[226] Polhil
[227] Wiersbe
[228] Barnes Notes
[229] Barnes Notes
[230] Polhill
[231] The Nazirite vow required at least 30 days to complete, so this must not have been a Nazirite vow that the elders wanted Paul to take. Most likely, Paul went through a purification ceremony of some kind to qualify for participation in the completion ceremony for the four men who had previously taken a Nazirite vow. See Polhill.
[232]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 448.
[233] Polhill
[234]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 23:11.
[235]R. Kent Hughes, Acts: The Church Afire, Preaching the Word (Wheaton, Ill.: Crossway Books, 1996), 309.
[236]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 480.
[237] Polhill
[238]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 24:22.
[239]Simon J. Kistemaker and William Hendriksen, vol. 17, New Testament Commentary
[240]Simon J. Kistemaker and William Hendriksen
[241]Simon J. Kistemaker and William Hendriksen
[242] Wiersbe
[243]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 492.
[244]Polhill, also Expositor’s Bible Commentary
[245] Expositor’s Bible Commentary
[246] Polhill
[247] Expositor’s Bible Commentary
[248] Robertson (RWP) says, “The Authorized rendering is impossible…. en oligw does not mean ‘almost.’”
[249] Polhill
[250]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 25:23.
[251]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Ac 25:23.
[252]John B. Polhill, vol. 26, Acts, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 516.
[253] Polhill
[254] Polhill
[255]Polhill
[256]Polhill
[257] Wiersbe
[258] Polhill
[259] Expositor’s Bible Commentary
[260] Wiersbe
[261]Wiersbe
[262] Polhill
[263]Wiersbe
-----------------------
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