Outline of the Book of Acts
Introduction
The book of Acts contains important information for all today. Acts records the beginnings of the church and reveals the steps one must obey to become a Christian. The life and travels of the apostle Paul are followed. The acts of Peter and Philip the Evangelist are recorded here as well.
Acts spans a period of about 30 years (AD 33-63). The final words of Acts conclude with Paul’s imprisonment in Rome (Acts 28:30-31). Isaiah prophesied that the church would be established in the “latter days” and that the “the law, and the word of Jehovah from Jerusalem” would be accomplished (Isa. 2:2-4). Luke tells us that the law would go forth from Jerusalem as well (Lk. 24:44f). Acts 2 records the beginning of the church and the law going forth. Prophecy regarding the church is complete. The value of Acts is in the fact that prophecy of old is fulfilled. The church is established and the law of Jesus Christ goes forth from Jerusalem. Both Jew and Gentile are subjects of God’s love!
The author of the book of Acts is Luke. The introduction of Acts and the book of Luke help us to determine the author of Acts. Both the books of Luke and Acts are addressed to the “most excellent Theophilus.” The name “Theophilus” means “lover of God.” Nothing is known about this individual but an individual he is. Paul’s address to both Felix (Acts 23:26; 24:3) and Festus (Acts 26:25) prove that Theophilus is a person, not a general “lover of God.” Additionally, Luke uses the first person pronoun “we” in Acts 16 which is further proof of his authorship.
There are nineteen specific examples of men and women becoming Christians in the book of Acts (Cf. Appendix # 3). These examples are invaluable to Christians today. They help us understand who, where, when and how gospel preaching affected the souls of people.
Chapter 1
(30) 33 AD
I. Introduction to the book of Acts (1:1-11):
A. Luke addresses Theophilus (Cf. introduction above).
B. Luke refers to his first epistle to Theophilus, the book of Luke, which included “all that Jesus began both to do and to teach” until he ascended into heaven (vs. 1-2).
C. Jesus had given commands to the eleven apostles during the 40 days between his resurrection and His ascension into heaven (vs. 3).
1. During this time he taught them about the kingdom of God.
2. Jesus instructed the apostles to wait in Jerusalem for the “baptism of the Holy Spirit” (Cf. Appendix 1 on the Holy Spirit).
a. Evidently the baptism of the Holy Spirit would signify the beginnings of the kingdom of God (cf. Luke 24:47-49).
b. Jesus had promised the baptism of the Holy Spirit to the apostles (Matt. 3:11; Mark 1:8; Luke 3:16).
c. The promise of receiving Holy Spirit baptism is reiterated here by Luke (Acts 1:4-5).
d. This promise was made to no one else but the apostles (cf. Acts 1:4-5).
e. The disciples ask Jesus if the Kingdom of God would then be restored.
3. Jesus replies that they would know the time by their receiving “power, when the Holy Spirit is come upon you:” (Acts 1:8).
a. This power would enable them to remember all that Jesus had taught them (cf. Jn. 14:26).
b. Guide them in truth (Jn. 15:26ff).
c. Perform miracles to confirm the word of God they spoke (Heb. 2:3-4).
d. Herein we see the difference between the baptism of the apostles and the Holy Spirit baptism of Cornelius (Acts 10:45-46).
1. Cornelius and his household, Gentiles, received baptism in the Holy Spirit which enabled them to speak in tongues just as the apostles did on Pentecost (Acts 2:1-4).
2. Cornelius and his household were not however promised the same baptism of the Holy Spirit as the apostle who were promised and received the infallible memory of the things Jesus taught them (Jn. 14:26) and the promise of the Holy Spirit guiding them in all truth (Jn. 15:26ff).
D. Jesus ascends into heaven and returns to his former glorious state (1:9-11)
II. The apostles tarry in Jerusalem as Jesus commands them (1:12-26):
A. The eleven apostles traveled from the Mount of Olives to Jerusalem and there dwelled in an upper rented room praying with other disciples (1:12-14).
B. Peter stands before the apostles and states that a duty must be performed:
1. Judas had betrayed the Lord and lost his office of an apostle (Matt. 26:47-50).
2. Judas was given thirty pieces of silver for betraying the Lord (Matt. 27:3). He tried to return the money to the chief priest and elders yet they refused it. Judas cast the money on the floor of the “sanctuary” (Matt. 27:5) went out and hanged him-self.
3. Evidently Judas hung so long on the rope that it broke and his rotted body exploded on the ground when it hit (Acts 1:18).
4. The duty to be performed is a fulfillment of prophecy:
a. Peter quotes from Psalms 69:25 regarding the desolate dwelling place of his death.
b. Secondly, Peter quotes from Psalms 109:8 regarding the fact that Judas’ office as apostle must be replaced.
C. The qualification of the individual to take the place of Judas as an apostle was that he be a man that was a “witness with us (apostles) of his (Jesus) resurrection” (Acts 1:22).
D. Two men were selected as possible replacements for Judas. There names were Joseph (Barsabas or Justus) and Matthias (vs. 23).
E. The apostles prayed and cast lots to determine which man would replace Judas.
F. The lot fell to Matthias (1:26).
Chapter 2
33 AD
I. Immersion of the Holy Spirit upon the Apostles in Jerusalem on Pentecost (2:1-4).
A. The same promise of receiving the Holy Spirit spoken of in Acts 1:4-5 was now to be fulfilled.
B. Acts two opens with the apostles obeying the command of Jesus to tarry in Jerusalem (2:1ff Cf. Acts 1:4 and Luke 24:49).
C. Suddenly, from heaven came a great sound as of the “rushing of a mighty wind” (vs. 2).
D. The promised power of the Holy Spirit had come upon the apostles and each were able to speak in a foreign language (tongue):
1. “The language used by a particular people in distinction from that of other nations…it serves to designate people of various languages…to speak with other than their native i.e. in foreign tongues…” (Thayer 118).
2. “A tongue, language” (LS 166).
E. The day this took place was Pentecost:
1. Three times a year every male Jew was to appear before the Lord at Jerusalem for the set feast (Ex. 23:17). Those feasts were the Passover, Pentecost and the Feast of Tabernacles.
2. The Passover celebrated the day that the angel of death passed over the house in Egypt that had the lamb’s blood on the door.
3. The day after Passover fell on a Saturday (Sabbath). One day after that, Sunday, the Jews were to count fifty days (7 weeks plus one day). This would be the Passover (Lev. 23).
4. Jesus was crucified on Friday, raised on Sunday, spent 40 days preaching about the kingdom of God, and then ascended into heaven. Ten days after his ascension came the day of Pentecost found in Acts 2.
F. Promise of Jesus is now received by the apostles:
1. Jesus promised baptism of Holy Spirit (Matt. 3:11; Mark 1:8; Lk. 3:16; Acts 1:4-5).
2. The baptism of the Holy Spirit enabled the apostles do four things:
a. Remember all that Jesus had taught them (Jn. 14:26).
b. Guide them into all truth (Jn. 15:26ff).
c. Perform miracles to confirm the word of God they spoke (Heb. 2:3-4).
d. Lay hands on others to give them the “outpouring” of the Holy Spirit (Acts 2:17; 8:14-17).
3. The household of Cornelius the Gentile received a similar Holy Spirit baptism (Acts 10:45-46).
a. The similarity or “like gift” (Acts 11:17) received by Cornelius and his household aloud them to perform miracles as the apostles for the purpose of illustrating to the world that the Gentiles were to be accepted into the church of Jesus Christ (Acts 10:46; 11:18).
b. The difference in the Holy Spirit baptism on the apostles and Cornelius can be seen in 3 a-d above. The only similarity was the miracles all else differed (for further discussion on Holy Spirit baptism and other issues of the Holy Spirit see Appendix #1 and this outline on chapter 8 III. Pg. 24 and chapter 10 V. pg. 37).
II. Reaction to the miracle (Acts 2:5ff):
A. The noise of the “rushing of a mighty wind” alarmed the city of Jerusalem and all came to its source, which was where the apostles were dwelling.
B. To the multitudes “amazement” (vs. 7), the twelve apostles began speaking in each man’s language.
1. The multitudes knew that the apostles were Galileans. This perplexed them even more when they heard them speak in their different tongues (languages).
2. Evidently these foreign-born Jews had learned the language of their geography.
3. They naturally ask, “what meaneth this?” (vs. 12).
4. Others explained away the event by stating that Peter and the rest of the apostles were “filled with new wine” (vs. 13).
a. Lenski states that this “new wine” is actually “sweet wine.” “Wine that was prepared so as to retain its sweetness. It was highly intoxicating.”[1]
b. “These men are drunk. In times of a revival of religion men will have some way of accounting for the effects of the gospel, and the way is commonly about as wise and regional as the one adopted on this occasion. ‘To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages’ (Dr. M ‘Lelland).”[2]
c. “The ancients, it is said, had the art of preserving their new wine with the peculiar flavor before fermentation for a considerable time, and were in the habit of drinking it in the morning.”[3]
d. The charge is obvious, drunkenness of wine.
III. Peter’s Pentecost Sermon (vs. 14-42):
A. Peter states that this is not drunkenness (vs. 14) because it was “the third hour of the day” (vs. 15).
1. The third hour of the day would be the equivalent to our 9:00 AM.
2. Peter’s point is that it is impossible that the different languages the apostles were speaking was due to drunkenness due to the fact that it was only 9:00 AM!
a. The third hour of the day was the hour of worship and sacrifice.
b. “It was not usual for even drunkards to become drunk in the day light hours (I Thess. 5:7).”[4]
B. Peter explains that that which is witnessed is what the prophet Joel prophesied of in Joel 2:28 (Acts 2:17-21).
1. Joel spoke of the things that would come to pass in the “last days” (vs. 17).
2. The last days was the age of the Messiah’s appearance or NT age (Isa. 2:2; Dan. 2:28; Mic. 4:1 etc.)
3. Joel prophesied that the Holy Spirit would be poured out on all flesh with no distinction (i.e., male, female, young, old, slave and free).
4. This outpouring would result in spiritual gifts (prophecy, visions, dreams, wonders and signs).
a. Those who received this ability were those who were baptized for the remission of their sins (Acts 2:38c).
b. The baptized members of the church did not automatically receive such an outpouring or immersion when baptized but it came by the lying on of the apostle’s hands (Acts 8:14-17).
c. The point made is that there would be no distinction made between Jew and Gentile nor male and female regarding God’s precious gift of salvation.
C. Peter directly accuses the Jews present of murdering Jesus by lawless hands (the Romans who knew not the Mosaic Law) (vs. 22-23).
D. This crucified one was none other than the Messiah prophesied of in the OT scriptures.
E. Peter gives the proof in that Jesus was raised from the dead just as he said he would be (Jn. 2:19).
a. Peter quotes from the psalms to prove his point (Ps. 16:8ff). The psalm is written in first person by David yet its intention is that of Jesus (Acts 2:31).
b. Peter states that David has died and his corrupted body now lies in a tomb (vs. 29).
c. David was a prophet who fully understood the promise God made to him in II Sam. 7:12 that through his seed would come the final king of God’s kingdom, the Christ (Acts 2:30-31).
d. David knew of this and predicted his resurrection from the dead that would ultimately prove Jesus to be the Son of God (Cf. Romans 1:1-4).
e. Not only did David foretell of this event, but Peter, the apostles, 500 at one time in Galilee (I Cor. 15:4-8) were all eye witnesses to the resurrected Jesus (Acts 2:32).
f. Jesus received the promise of God through the Holy Spirit that he would be resurrected from the dead and exalted (II Pet. 1:21).
g. Jesus ascended into heaven to be at the right hand of God ruling until all enemies shall be put under his feet (in subjection) the last being death itself (cf. I Cor. 15:25-28).
F. Peter’s conclusion: “Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified”
(Acts 2:36).
1. Jesus was Lord of His kingdom (cf. Dan. 2:44).
2. This kingdom had laws and a lawgiver (Cf. chart below {pg. 7}).
3. Peter pronounced the law, the terms of conditions which if a man obeys; he shall receive forgiveness of sins and an entrance into the church of Jesus Christ.
a. Peter commands “repent and be baptized every one of you in the name of Jesus Christ unto the remission of your sins;” (Acts 2:38).
1. Repentance is a change in heart made by the law of Jesus Christ. “Those who, conscious of their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon; to repent… to amend with abhorrence of one’s past sins” (Thayer 405).
2. Baptism is a submergence in water (Cf. Acts 8:38-39 comments).
3. “Unto” is a Greek preposition (eis) which indicates purpose (Cf. Matt. 26:28).
b. The first converts are recorded here with instructions (Law) delivered by Peter that enabled them to have forgiveness of sins.
c. Those who obeyed the words of Peter, were “added unto them (the apostles) in that day about three thousand souls” (Acts 2:41).
d. The church had now been established as it had been foretold in prophecy.
G. Those who are now added to the kingdom of God had the promise of “receiving the gift of the Holy Spirit” (Acts 2:38b). For information on the “gift of the Holy Spirit” see Appendix 1.
|Church, the Kingdom of God In Prophecy: |Establishment of the church, kingdom of God (Acts 2). |
| | |
|The Kingdom was to come through the seed of David (II Sam. 7:12-17). |Fulfilled on the day of Pentecost |
| |(Acts 2:30) |
| | |
|The Kingdom would be established in the latter days (Isa. 2:2-3 and |Matt. 3:1-2; Luke 3:1-2. Fulfilled on Pentecost (cf. Acts 2:16-17 and |
|Dan. 2:28). |Acts 3:24) |
| | |
|The Kingdom of God would come with power (Mk. 9:1; Luke 24:49; |Fulfilled on Pentecost (Acts 2:1-4) |
|Acts 1:6-8) | |
| | |
| | |
|The Kingdom would be established on Zion (Jerusalem) (Isa. 2:2-3). |Fulfilled on Pentecost (Acts 2:1,5,47 and Heb. 12:18-23) |
| | |
|The Kingdom would begin at the point of the law going forth from Jerusalem|Law went forth from Jerusalem on Pentecost (Acts 2:37-38) |
|(Isa. 2:2-3; Luke 24:45-49). | |
| |
|The Church or Kingdom of God is now Established |
IV. Life after baptism for the new converts (Acts 2:42-47):
A. They continued in the “apostles teaching” (vs. 42a). This was none other than the teaching of Jesus Christ (Jn. 14:26, 16:13; II Jn. 9-11).
B. They continued steadfast in “fellowship” (vs. 42b). “Used of the intimate bond of fellowship which unites Christians:” (Thayer 352). Their fellowship was in the teaching of Jesus Christ through the apostles.
C. They continued steadfastly “in the breaking bread and the prayers” (vs. 42c).
1. Breaking bread: “of the bread of the Lord’s Supper, which likewise was broken after giving thanks, and then eaten Mt. 26:26; Mk. 14:22 etc.” (AG 110).
2. Prayers: They continued in their communication with God.
3. These disciples continued in faith maintaining good works (Titus 3:8).
D. The apostles worked “wonders and signs” (vs. 43) that produced a fear of God in the new converts.
E. The new disciples had all things in common. Not one person went without food or clothing. They sold their possessions as others had need, ate common meals and praised God together (vs. 44-47).
F. Day by day, the Lord added new converts to the early church as they obeyed the gospel (vs. 47b).
Chapter 3
34 AD
I. Peter and John heal the lame beggar at the temple (Acts 3:1-10):
A. The hour of prayer (ninth hour) found Peter and John headed to the temple to perform their daily prayers.
B. At the gate called “Beautiful,” friends had laid a lame man from birth to beg for alms (vs. 2).
a. This man was laid here everyday at the entrance and all saw him (vs.2).
b. The lame man was 40 years old (Acts 4:22).
C. The lame man sees Peter and John entering the temple and begs for money. Peter replies, “Silver and gold have I none; but what I have that give I thee. In the name of Jesus Christ of Nazareth, walk” (Acts 3:6).
D. The lame man immediately stood and jumped about. The people who witnessed this were amazed and marveled since many had known this lame man for the last 40 years.
E. Recognizing that Peter and John had performed a miracle, the people all came to look upon the two apostles wanting to hear an explanation (vs. 11). Peter takes this opportunity to preach Jesus.
II. Peter’s sermon at Solomon’s Porch (Acts 3:11-26):
A. Peter first takes away any glory from himself and John and gives it to Jesus Christ (vs. 12).
B. Peter tells them that this is the work of God through his son Jesus Christ whom “ye delivered up, and denied before the face of Pilate, when he had determined to release him… and killed the Prince of life; whom God raised from the dead” (Acts 3:15).
C. Peter claims to be a witness of this resurrection (vs. 15).
D. Peter proclaims his knowledge of their performing the act of crucifixion in ignorance. They did not realize they were crucifying the Son of God (vs. 17).
E. Though in ignorance, God used their hard hearts as he did Pharaoh of Egypt to accomplish that which he had planned before the foundation of the world was laid and foretold of by the prophets (vs. 18).
F. Again, just as on Pentecost, Peter commands that all “repent” (vs. 19a). The consequences of such repentance is “that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord;” (vs. 19b).
1. Repent = “those who, conscious of their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon; to repent; i.e. conduct worthy of a heart changed and abhorring sin” (Thayer 405).
2. Blotted out = “to wipe off, wipe away…to obliterate erase, wipe out, blot out” (Thayer 221).
3. The forgiveness Jesus gives is superior to the expiation of the blood of bulls and goats of the OT (Lev. 4:4; 17:11; Heb. 10:3). This forgiveness wipes away for good (Heb. 9).
4. Peter states that these blessings had been foretold of by the prophets of the OT (Acts 3:21).
5. Jesus the Son of God in Prophecy: (Lk. 24:44-47)
a. The OT was divided up into three sections before Jesus came into the world. The three divisions are known as the “scriptures” (Lk. 24:45; Jn. 5:39):
b. Jesus stated that these “scriptures” comprehensively testified of Him:
1. The first division of the OT is “The Law of Moses” (The first five books of our bible):
a. Jesus, the seed of Abraham (Gen. 12:1-3 [Gal. 3:8,16].
b. Jesus, to bless all nations (Gen. 22:18 [Gal. 3:26-29].
c. Moses refers to Jesus as a great prophet (Deut. 18:18 [Jn. 5:46; Acts 3:19-23).
2. The Second division of the OT is known as “The Prophets” (includes the books of Josh. – 2kg.; major and minor prophets):
a. Jesus, the seed of David (II Sam. 7:12-16; Isa. 7:10-14 [Matt. 1:1,6,17].
b. Jesus, called Emmanuel (Isa. 7:14 [Matt. 1:18-23].
c. Jesus, born in Bethlehem (Micah 5:2 [Matt. 2:1-6; Jn. 7:41-42].
d. Jesus, the king of his kingdom (Jer. 23:5-7 [Jn. 18:33-37].
e. Jesus, to bear the sins of mankind (Isa. 53:4-6 [Heb. 9:27-28].
f. Jesus, as king, made his triumphal entry into Jerusalem (Zech. 9:9 [Matt. 21:4-5].
g. Jesus, sold for 30 pieces of silver (Zech. 11:12-13 [Matt. 26:14-16; 27:9-10].
h. Jesus, the crucified one (Isa. 53:7-8 [Luke 23:33].
i. Jesus, the gazed upon (Zech. 12:10 [Jn. 19:37].
3. The third division of the OT is “The Psalms” (includes Psalms, Job, Proverbs, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah and I and II Chronicles):
a. Jesus, the seed of David (Ps. 132:11 [Matt. 1:1,6,17].
b. Jesus to be raised from the dead (Ps. 16:9-11 [Matt. 12:39-40; 28:1-6; Acts 2:22-28].
c. Jesus the “Son of man” (Dan. 7:13 [Matt. 8:20; 26:64].
G. For more information cf. chart on page 7 above.
Chapter 4
34 AD
I. Peter and John arrested for their preaching the resurrection of Jesus
I. (vs. 1-4):
A. News of the miracle and the preaching reached the ears of the Sanhedrin Council and they apprehend Peter and John. “The commander of the Temple called the sagan, was at the head of the entire police force of the Temple which was composed of Levites. In the story of the arrest of Jesus these Levite police are called uperetai, ‘underlings’; they went about armed with clubs.”[5]
B. The priest and the captain of the temple arrest the two apostles at the command of the Sadducees. The Sadducees “were members of the Sanhedrin… This Jewish sect rejected the mass of oral tradition taught by the popular schools, claimed that this life was the whole of existence, that there are neither angels nor spirits, and that there is no resurrection of the dead. Although they were few in number, the Sadducees wielded a tremendous influence because they commanded wealth and social position and because the family of the high priest and a number of other priests belonged to their group… They were the aristocrats, the freethinkers and skeptics among the Jews.”[6]
C. These individuals laid hands on Peter and John and put them in prison to be tried the following day (Acts 4:3).
D. During this time, many people who saw and heard of the miracle of Acts 3 were converted through the preaching and teaching of Peter and John (Acts 4:4).
II. Peter and John on trial (Acts 4:5-12):
A. The Sanhedrin Council is called to handle the matter. Those involved are the “rulers and elders and scribes assembled together in Jerusalem” (vs. 5). The “rulers” were “surely the group that is otherwise called by the general term ‘the high priests.’ There is no reason for including lay rulers who were not priests in this first group. These were classed as ‘the elders.’ They were important laymen who had been elected to a position in the Sanhedrin because of their standing and their experience in judicial matters. The scribes were the rabbis, graduates of the schools, who were chosen because of special ability in interpreting the Tora, i.e., the Law, the Old Testament. The entire number that made up the Sanhedrin was 70 or 72 although not all members were needed for transacting business.”[7]
B. The council sat Peter and John in the middle while they surrounded them. The first question was “By what power, or in what name, have ye done this?” (vs. 7).
C. The question had reference to the healing of the lamb man of chapter 3.
D. Peter again takes this opportunity to preach the gospel:
1. Peter sets the matter strait by stating the reason they are being held, “concerning a good deed done to an impotent man” (vs. 9).
2. Peter proclaims that by the authority of Jesus Christ, the one the Sanhedrin was responsible for murdering, they have healed this man (vs. 10a). This same Jesus “God raised from the dead” (vs. 10b).
3. This Jesus is the “stone which was set at nought of you the builders, which was made the head of the corner” (vs. 11):
a. Peter quotes from Psalms 118:22.
b. The Jews had “set at nought” Jesus. The phase means “rejected, cast aside” (Thayer 225).
c. Indeed Jesus Christ is the “chief cornerstone” (Eph. 2:20).
1. “An angle, i.e. an external angle, corner” (Thayer).
2. “Corner stone or keystone” (AG 168).
3. “A corner, angle, a joiner’s square” (Thayer 171).
4. “In ancient times, the cornerstone was the primary foundation stone set in at the corner of the building. The architect fixed his standard for all other measurements of the building on this stone. There was not one single line or angle of the building which was not determined by and adjusted to the perfect symmetry of that stone.”[8]
5. Indeed Jesus Christ is the standard by which all are to be formed in order to make that beautiful building of faith (Eph. 2:20).
6. The builders (the Jews) rejected the chief of all cornerstones and thus their building was out of line.
d. Finally, Peter states that it is in this chief stone that salvation is to be found and in no other (vs. 12).
III. The response of the Sanhedrin to what Peter had said (vs. 13-22):
A. The council perceived that Peter and John were “unlearned and ignorant” (vs. 13).
1. Unlearned: “unversed in the learning of the Jewish schools” (Thayer 8).
2. Ignorant: Thayer states that the meaning is they were untrained in the education of their day.
B. Taking note of these things, the council marveled at the boldness of Peter and John taking note that they both had “been with Jesus” (vs. 13b).
C. As the council has heard these things and looked upon the man that was healed they were at odds as to what to say.
D. Their solution: They take a recess and meet together to figure out what they were to do with Peter and John. Notice no one could deny the miracle that had taken place, not even the council (vs. 16).
E. Thus they determine to “threaten” Peter and John not to speak in the name of Jesus anymore (vs. 17).
F. The council then calls Peter and John back to the judgment seat and charged them not to speak in the name of Jesus anymore (vs. 18).
G. Peter and John reply in vs. 19-20 that they must continue to so preach. The two disciples would have remembered at this point Jesus’ charge to do this very thing (Matt. 28:18-20).
H. After more threatening by the council, they released Peter and John (vs. 21-22).
IV. A prayer on behalf of the apostles (vs. 23-31):
A. Peter and John report the events that transpire to the brethren (vs. 23).
B. The brethren pray for all the apostles as they take a stand for the truth in a hostile environment:
1. Psalms 2:1-2 is quoted to indicate the enemies of Jehovah are against his anointed Son yet their threats will all be in vain.
2. The prayer is one to encourage the servants of God to “speak thy words with all boldness” (vs. 29).
3. What an awesome prayer for the saints who are currently taking a stand against error of every kind.
4. They too pray that more signs and wonders would be accomplished that many more may believe (vs. 30).
5. While they prayed, God shook the earth in recognition of hearing this beautiful prayer (vs. 31).
V. Activities within the church that was growing in Jerusalem (vs. 32-37):
A. They were of one heart and soul (one mind) (vs. 32a). This was the unity Jesus prayed for and that which the Holy Spirit demanded (Jn. 17:20ff; Eph. 4:4-6).
B. They had “all things in common” regarding their welfare (no one was going without) (vs. 32b).
C. The proceeds from possessions sold such as houses and land were “laid at the apostle’s feet” (vs. 35a). This suggests a common treasury where distribution was made only to the needy saints (vs. 35b).
D. The Holy Spirit worked powerfully within the apostles confirming their witness of Jesus and his resurrection (vs. 33).
E. Finally, we are introduced to Barnabas, a Levite from the Island of Cyprus who sold his field and brought the money and laid it at the apostle’s feet (vs. 36-37).
1. Barnabas’ name was interpreted “son of exhortation (consolation)” (vs. 36a). This was his area of expertise where as John and James (sons of Zebedee) were referred to by Jesus as the “sons of thunder” for their militant stand for the truth (Mk. 3:17).
2. Cf. I Cor. 12:12ff
Chapter 5
35 AD
I. A contrast made between Barnabas and “Ananias, with Sapphira his wife” (Acts 5:1-11):
A. Verse one begins with the conjunction “but” that sets the contrast between what Barnabas did (Acts 4:36-37) and what Ananias and Sapphira did.
B. The early disciples were selling possessions and laying them at the apostle’s feet for distribution to the needy saints (Acts 2:43-45; 4:45-47).
C. Evidently men such as Barnabas were held in high regard due to their liberal and cheerful gifts (Acts 4:36-37).
D. The inference in Acts 5:1-11 is that Ananias and Sapphira wanted some of this glory yet they were unwilling to wholly part with their possessions. They wanted the glory of men yet did not want to pay the cost. Therefore they gave themselves over to deceit (Cf. Matt. 6:1-4; Jn. 12:43).
1. They sold a piece of land (vs. 3).
2. They held back some of the proceeds from the land while telling the apostles that they were giving all the proceeds to help the poor (vs. 3).
3. Verse four indicates that the giving the disciples were doing was wholly voluntarily. There was no command to give yet they were all making sacrifices for each other.
4. Ananias and his wife Sapphira could have given only half the proceeds from their sell. However, they wanting the praise of men, gave some and held back some in an attempt to “lie to the Holy Spirit and God” (vs. 3, 4).
5. Peter regarding the matter of lying to God questions Ananias. Peter tells Ananias of his sin and God miraculously kills him for the purpose of producing fear in all those who would so seek to deceive or lie to the Holy Spirit (Cf. vs. 11).
E. Notice that this plan of deception was “conceived” within the heart of Ananias (vs. 4). Verse three states that “Satan filled thy heart to lie to the Holy Spirit.”
1. Here is an example of the workings of the Devil.
2. Satan “filled” Ananias’ heart much like he attempts to do us today.
3. Satan did his work and Ananias “conceived” (“to propose to one’s self something” {Thayer 623}).
4. Therefore Satan “filled” (“to take possession of one’s heart” {Thayer 517}) Ananias with this evil plan and Ananias allowed the Devil a place in his heart to make such a proposal.
5. James speaks of the process where by sin occurs (James 1:13-15).
6. Cf. I Jn. 2:15-17
F. Sapphira is given the chance to repent of her part of the deception yet she too lies and finds the same fate as her husband (vs. 7-10).
G. The faith of Ananias and Sapphira was indeed little. They thought they could “pull one over” on the Holy Spirit by their lying to the apostles.
H. The result of the whole affair is that “great fear came upon the whole church, and upon all that heard these things” (vs. 11).
I. A final note: This text illustrates the divine nature (deity) of the Holy Spirit. Lying to God was equivalent to lying to the Holy Spirit (5:3-5).
II. Church growth (vs. 12-16):
A. The church continued to assemble at “Solomon’s Porch” in the temple.
B. The apostles performed miracles and many believed on Jesus as a result. Believing in Jesus caused them to be added to the church (vs. 14; cf. chart on pg. 129 regarding what preaching and believing in Jesus entails).
C. The sick were brought to the apostles from Jerusalem and the surrounding areas.
III. Peter and the apostles arrested again (vs. 17-26):
A. The expansion of disciples described in vs. 12-16 infuriated the Sanhedrin council, which was mainly comprised of the Sadducees. The Sadducees taught that there was no resurrection of the dead yet the apostles of Jesus focused on that very thought. A clash was surely to occur time and again between these two groups.
B. Filled with jealousy due to the apostles’ success and great following, the Sanhedrin reacts by arresting them.
C. Evidently the twelve apostles are intended in this section due to vs. 18.
D. The apostles were thrown into prison (vs. 18).
E. That night, an angel of God miraculously released them and charged them to “Go, ye and stand and speak in the temple to the people all the words of this life” (Acts 5:20).
F. Early that next morning, the apostles were teaching in the temple when the Sanhedrin sent for them at the prison. To their surprise, the apostles were not in the jail. The doors were shut and the guards in place however the apostles were gone.
G. The Sanhedrin was very perplexed by this. There worry was that this word may get out to the people (who cares that a miracle had been performed) (5:24).
H. At this time, someone informs the Sanhedrin that the same men that were arrested for teaching Jesus and the resurrection were doing this same thing at the temple at that very moment.
IV. The Sanhedrin, once again, arrests the apostles and put them on trial (vs. 27-32).
A. The Sanhedrin then laid their charge against the apostles (vs. 28):
1. “We strictly charged you not to teach in this name: and behold, ye have filled Jerusalem with your teaching, and intend to bring this man’s blood upon us” (vs. 28).
2. The charge was formerly made in Peter and John’s first imprisonment (Acts 4:1ff).
3. The fear of the Sanhedrin was that as the apostles continued to have success preaching Jesus and his resurrection, the council would be perceived as guilty of killing an innocent man and thus required to pay the price of shedding innocent blood (actually they were already guilty of this).
4. What is interesting is that when Jesus was crucified, the Sanhedrin had no problem accepting this responsibility (Cf. Matt. 27:24-25).
B. Peter responds to the Sanhedrin regarding not teaching in the name of Jesus by saying, “We must obey God rather than men” (vs. 29).
C. The apostles were eyewitnesses along with the Holy Spirit that Jesus was killed, buried and resurrected. These two witnesses, according to the Mosaic Law, established a truth (Matt. 18:16; Deut. 19:15ff).
V. The Sanhedrin’s response to Peter’s defense (vs. 33-42):
A. Members of the Sanhedrin were ready at this point to kill Peter and the apostles (vs. 33).
B. Gamaliel exercises wisdom and saves the apostles (vs. 34-39):
1. Gamaliel was a member of the Sanhedrin Council.
2. He was a Pharisee
3. A Doctor of the Mosaic Law
4. A man very well respected in the Sanhedrin Council
5. One who had tutored Saul of Tarsus (Acts 22:3).
C. Gamaliel warns the Sanhedrin that to kill these men would be an act of rashness.
D. Gamaliel gives two examples of others who had gained a following yet they came to nothing:
1. Theudas gained a following yet was eventually slain (vs. 36).
2. Judas of Galilee in the days of the enrollment drew some away yet he to came to nought (vs. 37).
E. Gamaliel’s conclusion is that if the apostles are a fraud as those mentioned above, they too will come to nought and meet their demise.
F. Yet if what the apostles are doing is of God, “ye will not be able to overthrow them; lest haply ye be found even to be fighting against God” (vs. 39).
G. The Sanhedrin agreed with Gamaliel’s reasoning.
1. To keep themselves justified before the people, the Sanhedrin called the apostles in and had them scoured (beat) and then released (vs. 40a).
2. Secondly, they once again charged the apostles not to teach in the name of Jesus (vs. 40b).
3. The apostles depart from the council rejoicing that they were beaten for they’re following the commands of God (vs. 41). This was the very activity Jesus had prepared the apostles for while he lived, walked among them and taught them (Matt. 10:17).
4. The apostles left the presence of the Sanhedrin rejoicing and ceasing not to teach every day in the temple Jesus as the Son of God (vs. 42).
Chapter 6
36 AD
I. With growth the potential for problems is present:
A. Many believe that 5 to 6 years have now passed from the day of Pentecost (Acts 2). The church continued to experience growth.
B. The Grecian Jews began to “murmur” against the Hebrews “because their widows were neglected in the daily ministration” (Acts 6:1).
1. Murmer (goggustes) “one who discontentedly complains” (Thayer 120).
2. The Grecian Jews (Hellenists) = “Jews who were born and reared in another country than Palestine.”[9]
3. The Hebrews = “the Jews who were of pure Jewish blood and spoke the Hebrew language.”[10]
4. Widows = “bereft of a husband, a widow” (LS 887).
5. These widows would have been individuals who had no husband and no family to care for them (Cf. I Tim. 5:4).
6. As the apostles received proceeds from generous brethren, they were distributing these funds according to need. In some way, the Grecian Widows were being overlooked and they were complaining about this.
C. The current expansion of members made it impossible for the apostles to continue their work of preaching while “serving tables” (vs. 2). The “ministration” was occurring daily termed, “serving tables.”
1. Ministration (diakonia) “the care of the poor, the supplying or distributing of charities” (Thayer 138).
2. Serving (diakoneo) tables = “to provide, take care of, distribute, the things necessary to sustain life” (Thayer 137).
D. The solution (vs. 3): The apostles command that the congregation nominate seven men to do this very work (vs. 3-6). Seven were chosen and the apostles laid their hands upon them and prayed (vs. 6). “The laying on of hands was a symbol of the impartation of the gifts and graces which were needed to qualify them for their new duties; this was accompanied with prayer that God would bestow the necessary gifts upon them.”[11]
E. Question, were these seven men the first deacons in the church?
F. When one looks to the definition (C2 above) it is the same for the work of the deacon in the official since (Cf. I Tim. 3:10, 13). In these two texts we find the only two verbs associated with the official office of a deacon. The words are “diakoneitosan” (vs. 10) and “diakonesanteo” (vs. 13). The words are defined exactly the same: “to supply food and the necessaries of life; i.e. to take care of the poor and the sick, who administer the office of deacon in the Christian churches, to serve as deacons” (Thayer 138).
G. There are three nouns translated “deacon” in our NT as well:
1. “Diakonous” (I Tim. 3:8) “One who executes the commands of another; one who by virtue of the office assigned him by the church, cares for the poor and has charge of and distributes the money collected for their use.”
2. “Diakonoi” (I Tim. 3:12) same definition as above.
3. “Diakonois” (Phil. 1:1) same definition as above.
4. All three of these nouns are parsed “Masculine” (Baker).
H. The Greek verbs in Acts 6 are not associated with the ones above yet their meaning is similar. The word for “ministration” (Acts 6:1) is also found in Rom. 15:31; II Cor. 3:7, 8, 9; 6:3-4; 9:12.
I. Conclusion: These seven men are no where else mentioned as “deacons” in the NT. Whether these were the first deacons in the church is difficult to say. What is revealed is their work over a particular problem. How long they continued this work we are not told.
J. An important fact is seen here regarding the handling of the church treasury. Evidently the apostles had charge of this at first. They have now delegated the seven men to handle this function. Look to the definitions above and note that God’s authority is seen in the deacons controlling the treasury in the church at the oversight of the elders.
K. One thing that is for sure is that growth continued in the early church. Even the “priest” believed (vs. 7).
II. Stephen Arrested and tried (vs. 8-15):
A. Stephen is pictured as being filled with the Spirit working miracles and preaching in the name of Jesus.
B. Members of five different synagogues engaged Stephen in a “dispute” (vs. 9):
1. Dispute = “to discuss, dispute, question” (Thayer 594).
2. Dispute = “to search or examine together with another, to dispute with a person” (LS 757).
C. The five synagogues are:
1. “Synagogue of the Libertines” “It was customary in antiquity for people of similar backgrounds and interests to form clubs or associations, often with a component of religious ceremony. The so-called synagogue of freedmen might well have owed its origin to Jews who had been taken as prisoners of war to Rome in the time of Pompey (63 B.C.). After their liberation they formed a colony on the banks of the Tiber… Many would naturally have sought refuge in Jerusalem and formed a synagogue there.”[12]
2. Cyrenians: Jews from Cyrene Africa who had formed a synagogue.
3. Alexandrians: Jews from Alexandria, the capital of Egypt.
4. Cilicia: Southeast corner of Asia Minor.
5. Asia: the area west of Asia Minor, which had as its capital Ephesus.
D. People from all five of these synagogues debated with Steven over the subject of Jesus with no success. Stephen was filled with the Spirit and preached the truth (cf. appendix I).
E. The men of these synagogues resorted to base methods to destroy Stephen since they could not “withstand his wisdom” (vs. 10).
F. These synagogue leaders “suborned men” to lie about Stephen saying that he committed:
1. Blasphemy against Moses and God (vs. 11).
2. Blasphemy against the temple in Jerusalem (vs. 13).
3. Blasphemy against the Mosaic Law (vs. 13).
G. The accusations led to Stephen’s arrest and trial at the Sanhedrin Council (vs. 12).
H. As the accusations are hurled at Stephen, all members of the Sanhedrin looked upon his face “as it had been the face of an angel.”
Chapter 7
36-37 AD
I. Steven’s defense:
A. The high priest asked Steven whether or not the accusations of blasphemy against Moses, God, the temple in Jerusalem and against the Law of Moses were true.
B. Stephen’s response to the charge of blasphemy of God (vs. 2-19):
1. Terah was 70 years old when he begat Abraham, Nahor, and Haran (Gen. 11:26).
2. Abraham was called by God to leave Mesopotamia (vs. 2).
3. Abraham obeyed this call not knowing where he was going (Cf. Heb. 11:8).
4. Abraham dwelled in Haran until he was 75 years old (Gen. 12:4b).
5. Terah died at the age of 205 in Haran (Gen. 11:32).
6. Thought question: How did Abraham leave Haran at age 75 when his father Terah was 205 at death? Steven said that Abraham left Haran when his father Terah died however the math does not add up. If Terah died at age 205 and had Abraham at age 70 this would make Abraham 135 however, Gen. 12:4b states that Abraham was 75 years old when he left Haran with his family. There are two explanations:
a. Terah may have died spiritually at the age of 145. Abraham would have been 75 at that point leaving his father behind.
b. Another explanation would be that Terah began having his three sons at age 70 (Gen. 11:26). Abraham may very well have been the youngest. If Terah died at age 205 (Gen. 11:32) and Abraham left Haran at age 75 (Gen. 12:4b), Terah must have been 130 years old when Abraham was born.
7. God told Abraham to leave Haran for a land of inheritance. Though the land of Canaan would one day belong to Abraham, he would never see that day alive. It would belong to his seed, which he at that time, had no seed (vs. 5).
8. God tells Abraham that his descendants would dwell as slaves for 400 years before they would receive their inheritance (vs. 6). This was a reference to Egyptian bondage.
9. After the bondage, Abraham’s descendants would come to Canaan to serve God (vs. 7).
10. God made a covenant with Abraham (an agreement or arrangement). The covenant involved three promises (Gen. 12:1ff; Gal. 3:8ff):
a. The seed of Abraham would become a great nation.
b. The seed of Abraham would own and occupy the land of Canaan.
c. The seed of Abraham would bless all nations with forgiveness of sins.
11. The seal or sign of this covenant was to be circumcision. The male child was to be circumcised after eight days of birth (Gen. 17:9-14).
12. When Isaac was born, Abraham took the boy and circumcised him on the eighth day of his life (vs. 8).
13. Isaac had Jacob and Jacob the twelve patriarchs.
B. The twelve patriarchs (8-19):
1. Jacob showed partiality toward Joseph, one of the twelve sons (Gen. 37:3).
2. This favoritism caused jealousy on the part of the other brothers (Gen. 37:4).
3. The brothers sell Joseph to an Ishmaelite Caravan headed for Egypt (Gen. 37:28).
4. Joseph is brought to Egypt and sold as a slave in Potiphar’s house and latter placed in Egyptian prison. Through all these trials, God was with Joseph (vs. 10).
5. Joseph was promoted to governor of Egypt and gained great favor with Pharaoh for interpreting his dream.
6. Due to a great famine over the land, Jacob and the patriarchs move to Egypt after Joseph reveals himself to them.
7. 75 souls from the family of Jacob dwelled in Egypt. They multiplied to an enormous number in the land of Goshen (vs. 17).
8. A new king ruled over Egypt after the death of Joseph who knew not the good deeds of the Hebrews. He afflict them first by killing all their male babies and secondly by putting them into bondage just as God had told Abraham (Gen. 15:13).
C. Stephen’s defense regarding the charge of blaspheming Moses (vs. 20-
43).
1. Moses is raised in the house of Pharaoh’s daughter and instructed in all the wisdom of the Egyptians.
2. At the age of 40, Moses visits his brethren in their affliction (vs. 23).
3. Moses sees an Egyptian mistreating a Hebrew and kills the Egyptian supposing that the Hebrews understood that he was one to give them “deliverance; but they understood not” (vs. 25).
4. Moses fled Egypt to the land of Midian and remained there 40 years (vs. 30).
5. At age 80, an angel of Jehovah appeared to Moses as a burning bush. From the burning bush, God spoke to Moses. He instructed Moses to go to Egypt and deliver the Hebrews out of slavery (vs. 34).
6. Verse 35 is paramount in understanding where Steven is going in the defense to the Sanhedrin. God sent Moses as a deliverer and ruler over the people. Moses stands as the type of Christ who was a deliverer and ruler over people. Jesus was rejected just as Moses (Cf. vs. 37). Though he performed marvelous miracles in Egypt, the Red Sea and upon Mt. Sinai where he received the “living oracles” (vs. 38). Jesus too did many miracles yet they rejected him (Cf. John 20:30-31).
7. Though Moses did all these things by the power of God, “our fathers would not be obedient, but thrust him forth from them, and turned back in their hearts unto Egypt” (vs. 39). The Hebrews desired a calf to worship Jehovah and so Aaron made them one (vs. 40ff).
8. Just as God’s people had rejected Moses they too rejected Jesus. God gave them up to do the lust of their hearts: Stephen had not blasphemed Moses, the Sanhedrin that had done this by their acting in the same way their fathers had.
a. They worshipped the host of the heavens such as the sun, stars and moon (vs. 42).
b. They worshipped the “tabernacle of Moloch” (vs. 43):
1. “Moloch was the god of the Amorites, to whom children were offered as live sacrifices; it was an image with a head of an ox with arms outstretched in which children were placed, and underneath fire was placed so as to consume the offering”[13]
c. They worshipped the “star of the god Rephan” (vs. 43b):
1. Saturn (a star the Egyptians worshipped).
d. Such idolatrous practices lead to God’s people being removed to Babylon (vs. 43c).
D. Stephen’s response to blaspheming the tabernacle (temple) (vs. 44-49):
1. God had given Moses instructions on Mt. Sinai to build a tabernacle where sacrifices and offerings could be made to expiate the people of their sins (Cf. Lev. 11ff). The tabernacle was to be made by God’s instruction (vs. 44).
2. The tabernacle was composed of a holy and most holy place. Within the most holy place rest the Ark of the Covenant with the tables of stone.
3. Joshua carried the tabernacle into the land of Canaan after the death of Moses (vs. 45).
4. God thrust out the Canaanites before the Israelites until the days of David. David was not permitted to build a permanent temple to God (II Sam. 7:2ff).
5. Solomon, the son of David, built God a magnificent temple (II Sam. 7).
6. Stephen reminds the Sanhedrin Council that God “dwelleth not in houses made with hands; as saith the prophet” (vs. 48). Stephen then quotes from Isaiah 66:1ff.
a. Solomon understood that God does not dwell in a house made with hands and even said this at the dedication of the temple (I Kg. 8:26-27).
b. Stephen did not speak words of blasphemy against the temple. Stephen answers their question by stating his clear understanding of the function of the temple.
E. Stephen responds to the charge of blasphemy against the Mosaic Law
(Vs. 50-53):
1. Stephen ends his defense by placing the blame of blasphemy against the Mosaic Law and God in its proper place, the Sanhedrin Council.
2. Stephen calls the members of the Sanhedrin Council “stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye” (vs. 51):
a. Stiff-necked (sklerotrachelos) “stiff-necked; stubborn, headstrong, obstinate” (Thayer 579).
b. “Stiff-necked, obstinate, refractory (to deflect, not responsive to treatment) (Moulton 369).
c. Uncircumcised = “circumcision was a sign that they submitted to God; hence, uncircumcised in heart would mean that in heart they would not submit to god, and therefore were not God’s people.”[14]
d. Resisting the Holy Spirit = “to be adverse, oppose, strive against” (Thayer 51). They opposed the Holy Spirit by rejecting the words Stephen spoke.
e. As their fathers before them rejected the Spirit and disobeyed God, even so those who Stephen addressed disobeyed God’s laws and showed themselves to reject God (cf. vs. 39, 53).
f. They rejected Jesus and murdered him (vs. 52). Peter had made this same statement to the Council. A more pointed statement could not be made. It was neither the apostles nor Stephen who was speaking words of blasphemy against God, God’s Law, Moses nor the Temple; it was the Sanhedrin Council that was guilty. Stephen effectively turned the entire trial from him to the Council. They were now on trial and they did not like it.
g. Such a devout man as Stephen joins the ranks of men convicted of the truths of God such as Jesus, Moses, Phinehas, Peter, Paul, James and John (sons of thunder).
F. The response on the part of the Sanhedrin Council toward Stephen’s defense (vs. 54-60):
1. “They were cut to the heart” (vs. 54):
a. “dieprionto tais kardiais” “to saw asunder or in twain, to divide by a saw; to be sawn through mentally; i.e. to be rent with vexation” (Thayer 141).
b. “Fig. Be cut to the quick, be infuriated” (AG 187).
2. “They gnashed on him with their teeth” (vs. 54b):
a. “Brucho” “to grind, gnash, with the teeth, to bite, chew” (Thayer 106).
b. “Gnash, a sign of violent rage” (AG 148).
c. “To tear in pieces, devour” (LS 157).
d. “To grate or gnash the teeth” (Moulton 74).
e. It appears that what took place was a violent fit of rage (AG) expressed in their grinding and gnashing their teeth together in anger as they apprehended Stephen.
f. Nestle and Marshall’s Greek text state that the council “gnashed the teeth at him” (NM 495).
g. “Stephen had sent a saw through the hearts of the Pharisees, and they with a loud noise, and a grinding and gnashing of their teeth, like a pack of hungry, snarling wolves, rushed upon Stephen. No uglier sight could be pictured than we have here of these frenzied, religious people.”[15]
3. While the Council attacks Stephen, God reveals a vision to him. He “looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God” (vs. 55).
a. “The Spirit enabled Stephen to look at his glory without its blinding his eyes. That glory was over him in the midst of all his enemies… ‘and Jesus standing at the right hand of God’ signifies that he had arisen to come to the aid of his confessor, to receive him unto himself.”[16]
b. Stephen sees Jesus and refers to him as the “Son of man” (vs. 56). Daniel had referred to the coming Jesus as the “Son of man” (Dan. 7:13-14). Jesus confirms his Messiah-ship by confessing that he is the “Son of man” (Matt. 8:20 etc.).
4. The Sanhedrin was offended at the words of Stephen. They did not believe Jesus was the Christ and to have Stephen now proclaim that he sees Jesus standing at the right hand of God was, in their mind, the highest form of blasphemy.
5. The Sanhedrin stopped their ears (as a child that would put his finger in his ear). They rushed upon Stephen and drug him outside the city where they stoned him (vs. 58).
a. Under Roman rule, the Jews were not permitted to put a man to death (Jn. 18:31).
b. Boles may have the proper explanation: “It is probable that the events took place in A.D. 37; this was the year in which Tiberius died and Caligula succeeded him. There was a time when there was no Roman governor in Judea, and the Jewish factions reigned supreme. Hence, the opponents of Christianity visited Christian homes and thrust Christian men and women into vile prisons, and then brought them before the elders in the synagogue, who tried to force them to deny Jesus; on their refusal some of them were put to death (Acts 22:4; 26:10), others were beaten (Acts 26:11), and all suffered many outrages (I Tim. 1:13).”[17]
6. The Mosaic Law required the witnesses of a crime which leads to death be the first to cast a stone at the guilty party (Deut. 17:7; Jn. 8:7).
7. The witnesses here mentioned are obviously the false witnesses of Acts 6:13.
8. The witnesses laid their garments at the feet of a “young man named Saul” (vs. 58b).
a. Saul’s, latter the apostle Paul, name is first mentioned here.
b. Another first associated with Saul is the death of Stephen. Stephen was the first martyr for Jesus.
c. Saul is considered a “young man.” “Those 24-40 years of age” (AG 536).
d. The garments that the witnesses laid at Saul’s feet were “long, loose outer robes (which) had to be laid aside in order to permit free use of the limbs in the violent action of throwing stones.”[18]
G. As the members of the council stone Stephen, he prays to God saying two things:
1. “Lord Jesus, receive my spirit” (vs. 59b).
2. “Lord, lay not this sin to their charge” (vs. 60).
Chapter 8
37 AD
I. Persecution of the early church (Vs. 1-4):
A. After the stoning of Stephen (ch. 7), Saul is said to have “consented unto his (Stephen’s) death” (8:1).
1. Consent = “to be pleased together with, to approve together (with others): absol. (yet so that the thing giving pleasure is evident from the context) Acts 22:20; Lk 11:48; Acts 8:1.” (Thayer 604).
2. Consent = “give approval” (AG 788).
3. It appears through these definitions that Paul not only agreed to the punishment but also took pleasure in the decision.
4. Saul would have been about 35 years old at this time (~ A.D. 34).
B. The stoning of Stephen fueled the fire for widespread persecution. A witch-hunt took place against all those who would name Jesus as the Messiah.
C. Every Christian ran for their lives from Jerusalem except for the apostles (vs. 1).
1. The early Christians went in all directions preaching the gospel.
2. “It is probable that some went as far as Rome, for Andronicus and Junias were disciples before Paul’s conversion (Rom. 16:7).”[19]
D. Meanwhile, devout men lamented over the death of Stephen and buried him (vs. 2).
E. Saul continues his assault on the early Christians (vs. 3):
1. Saul not only persecuted Christians publicly, as the case of Stephen, but he too went to their homes dragging out both men and women to be tried and persecuted (some to the point of death).
2. Acts 26:10 informs us that he did this by the power of the chief priest.
3. Saul is said to have “laid waste the church” (vs. 3):
a. Waste = “to treat shamefully or with injury, to ravage, devastate, ruin: said of Saul as the cruel and violent persecutor, Acts 8:3” (Thayer 383).
b. Waste = “harm, injure, damage, spoil, ruin, destroy something; Saul was trying to destroy the church Acts 8:3” (AG 481).
c. Saul was doing all that he could to end or destroy the church of Jesus Christ.
d. Understanding these words helps us understand better Jesus’ words to Saul in Acts 26:14.
II. Philip preaches the gospel in Samaria (Vs. 5-13):
A. Philip was one of the seven chosen in Acts 6:5. He also is termed “the evangelist” in Acts 21:8.
B. The Samaria here is the same spoken of in I Kings 16:24 which became the capital city of the Northern Kingdom.
C. Philip preached and performed miracles to confirm the truth. Multitudes of people obeyed the gospel because of his efforts (vs. 6, 12).
1. Philip removed “unclean spirits” by the power of the Holy Spirit (vs. 7):
a. Unclean spirits = “a spirit higher than man but lower than God, i.e. an angel: Heb. 1:14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: Mk. 9:20, Lk 9:39; Acts 16:18 etc. causing infirmity, Acts 8:7” (Thayer 520).
b. Unclean spirits = “a spirit as an independent being, in contrast to a being that can be perceived by the physical senses; Good and Evil spirits” (AG 675).
c. “Do demons or evil spirits possess people today? There is no doubt that many are under the control of the devil (cp. 2 Tim. 2: 24-26); however, the scriptures teach that if we resist the devil, he will flee (Jas. 4: 7). Hence, our question pertains to the uninvited and severe bodily indwelling of demons. An important verse in determining the answer to our question is Luke 10: 18. "…I beheld Satan," Jesus said to his disciples, "as lighting fall from heaven." Jesus' statement clearly has reference to a defeat of Satan and the lessening of his powers. The text or frame of reference of Jesus' statement has to do with "even the demons are subject unto us through thy name" (vs. 17). The seventy thus commissioned were given power over the demonic world, to cast out demons. I, therefore, understand the kind and type of demon possession of which we read in the New Testament to have been of a limited duration, just as miraculous abilities were limited in their time frame (I Cor. 13: 8-10). Demon possession would not continue pass the time of the miraculous means of delivery (Click on "Have Miracles Ceased?" to read more). Notice some germane comments by commentator Albert Barnes on Colossians 2:15 ("And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it"):”[20]
2. Philip removed the “palsy” and cured the lame (vs. 7):
a. Palsy = “Under the general name “palsied,” several infirmities may be included; sometimes it meant apoplexy, which affected the whole body, and sometimes a paralysis of a part of the body.”[21]
b. Lame = “crippled” (AG 889)
D. Conversion of Simon the sorcerer (vs. 9-13):
1. Simon “amazed” the Samaritans with his acts of deception and trickery to the point that they gave heed to him saying, “This man is that power of god which is called Great” (Acts 8:10).
2. When Simon saw the miracles performed by Philip, he too was baptized for the remission of his sins (vs. 13).
a. Philip’s miracles are put in contrast with Simon the sorcerer’s.
b. Philip’s miracles were performed in the open where no doubt was left as to their divine origin.
c. So convincing were these miracles that Simon obeyed the gospel.
III. The apostles Peter and John come to Samaria (vs. 14-25):
A. The Samaritans had obeyed the gospel of Jesus Christ and had the remission of sins however; they had not received the Holy Spirit by lying on of hands.
B. This is further fulfillment of Joel’s prophecy (Joel 2:28; Acts 2:17). For further discussion of this topic see Appendix I at the end of this outline.
C. The apostles prayed and laid their hands on the Samaritans and this enabled them to perform acts of miracles to confirm their teaching.
D. Notice that Philip was unable to perform this act. Only the apostles had this power to transfer the power of the Holy Spirit. Therefore when the apostles died, so did the transferring of power of the Holy Spirit (cf. I Cor. 13:1-10).
E. When Simon the Sorcerer saw this ability on the part of the apostles, he offered Peter and John money that he could do the same thing (vs. 18-19).
F. Peter responds to Simon by saying, “Thy silver perish with thee, because thou hast thought to obtain the gift of God with money. Thou hast neither part nor lot in this matter: for thy heart is not right before God” (Acts 8:20-21).
1. Peter abhorred the very words that proceeded from the mouth of Simon and responded with words of condemnation.
2. What Simon had done was to reveal his true heart, “thy heart is not right before God.”
a. Jesus said, “the things which proceed out of the mouth come forth out of the heart; and they defile the man” (Matt. 15:17-20; see also Matt. 12:34ff).
b. When men speak words contrary to the teachings of Jesus today, they reveal the foolishness of their heart (all of us included!).
c. Peter stated that Simon was in the “gall of bitterness and in the bond of iniquity” (vs. 23). This indicated Simon’s enslaved heart to sin.
G. Peter delivers the “second law of forgiveness” (vs. 22-24):
1. Peter tells Simon to repent and pray for forgiveness.
2. The sin committed by Simon, a Christian, was only and evil thought! Christians would do well today to understand that only a thought could condemn you!
3. The apostle John tells us how one is to attain the “second pardon” in I Jn. 1:1:8-10.
4. Simon repents and asks Peter to pray for him as well (vs. 24).
5. Peter and John return to Jerusalem preaching and teaching the gospel of Jesus Christ to the Samaritans as they go their way (vs. 25).
IV. Philip preaches to the Ethiopian eunuch (vs. 26-39):
A. Philip was currently in Samaria and is commanded to travel south to Gaza. “Gaza is one of the oldest places mentioned in the Bible; it first occurs in Gen. 10:19, as a frontier town of the Canaanites, and later as the southernmost of the five cities of the Philistines, to whom it really belonged, even after it was formally assigned to Judah (Josh. 15:47; Judges 1:18). Palestine was divided into three divisions at this time – Galilee was the extreme northern division, Samaria was the middle division, and Judea the southern division. Gaza was in Judea…about sixty miles southwest of Jerusalem.”[22]
B. The road Philip was to take is termed, “desert” (vs. 26). “It was desert in the sense of being uninhabited, and not in the sense of there being no water.”[23]
C. Philip obeys the voice of the angel immediately.
D. The purpose for the journey is revealed in vs. 27ff.
1. An Ethiopian (South African) eunuch was returning from worshipping in Jerusalem. The man was reading the book of Isaiah 53:7-8.
2. The eunuch was a man of great authority under Candace, queen of the Ethiopians (vs. 27):
a. The eunuch was the countries’ treasurer in power over all the queens’ funds.
b. The title of “Candace, queen of the Ethiopians” was a common name given to all the queens who ruled in Ethiopia. Just as the Pharaoh’s ruled Egypt and the Caesar’s ruled Rome, even so the Candace’s ruled Ethiopia.
E. Philip runs to his prospect and hears the eunuch reading aloud from the book of Isaiah. Philip asks the eunuch if he understands what he is reading (vs. 30).
F. The eunuch answers, “how can I, except some one shall guide me?” (vs. 31).
1. Guide = “to be a guide or teacher; to give guidance to” (Thayer 437).
2. The eunuch recognized his need to be taught! Christianity is a learned religion (Cf. Jn. 6:44-45).
3. Jesus often used the same terminology in Matt. 15:14; Lk. 6:39; Jn. 16:13.
4. The eunuch then invites Philip into his chariot to study with him (vs. 31b).
5. Luke records the passage from Isa. 53:7-8 in Acts 8:32-33:
a. Isaiah tells of the saviors’ humility and innocent suffering. Jesus is “the Lamb of God, which taketh away the sin of the world” (Jn. 1:29).
b. Jesus was deprived of just treatment when crucified.
c. The posterity of Jesus was cut off yet latter the apostles would revive it through the gospel message.
6. The eunuch asks Philip whom Isaiah is referring to in this passage (vs. 34). Philip seized the opportunity presented by this question to preach the gospel message of Jesus Christ.
7. Verse 36a indicates that Philip preached to the eunuch for quite some time. But what did he preach?
a. No doubt Philip’s message was the same as Peter’s on Pentecost.
b. Philip preached that Jesus had been crucified, buried and resurrected.
c. Philip preached that Jesus now sits at the right hand of God ruling his kingdom, the church (cf. Col. 1:13).
d. Philip preached that in order for one to become a citizen of Jesus’ kingdom he must be baptized for the remission of sins.
e. I say that with confidence because of the event that took place in Acts 8:36b – 39.
f. Philip baptized the eunuch in the water.
1. Peter had preached baptism for the remission of sins in Acts 2:38.
2. Jesus had told the apostles in the great commission to go preach to the whole creation, “he that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned” (Mark 16:16).
3. Notice that both Philip and the eunuch “went down into the water” (vs. 38). Notice again that both “came up out of the water” (vs. 39). The same language is used of Jesus’ baptism (Cf. Mark 1:9-10).
4. Who can deny that baptism is an immersion in water and not a mere sprinkling? All lexicons are in agreement on the word, it is an immersion in water and this is why “much water” is needed for the act (Jn. 3:23).
G. After Philip baptizes the eunuch, he is “caught away” by the Spirit of the Lord and the eunuch sees him no more (Acts 8:39). The eunuch goes away rejoicing because he is now a citizen of the kingdom of God.
H. Philip is said to have been placed in “Azotus” (Acts 8:40) preaching and teaching the gospel.
1. “Azotus is the name for the ancient city of the Philistines, ‘Ashdod.’ It was about thirty miles from Gaza, on the way to Joppa.”[24]
2. Philip preached in the surrounding towns up to Caesarea where it appears that he made his home (Cf. Acts 21:8).
Chapter 9
38 AD
I. The conversion of Saul of Tarsus (vs. 1-19):
A. Saul’s conduct is put in contrast with that of Philip’s due to the conjunction “but” that begins chapter 9.
B. Saul, on the contrary, was “breathing threatening and slaughter against the disciples of the Lord” (vs. 1).
1. To “breath threats” is “threatening and slaughter were so to speak the element from which he (Saul) drew his breath” (Thayer 208).
2. Saul would not rest till he persecuted every Christian. He became obsessed with this persecution to the point of it defining his very being!
3. Not only were threats given but murder or “slaughter” (vs. 1).
4. “The word ‘murder’ is significant. The supposition that it refers only to Stephen’s death is questionable. Stephen was already dead; Saul was raging against other disciples. The fact that he had succeeded in having others put to death is certain, and the objection does not hold that Luke should have recorded these martyrdoms, for he recorded that of Stephen only because it marked the great turning point in the course of the history of the church, which sent the gospel out into the wide world.”[25]
5. Saul was granted authority by the high priest to persecute Christians all the way to Damascus.
C. Saul journeys to Damascus:
1. As Saul neared the city of Damascus, there came a sudden light from heaven (vs. 3). Acts 22:6 and 26:13 reveal the time to be noon.
2. Saul heard a voice from the light speaking in the Hebrew language (Acts 26:14). The voice said, “Saul, Saul, why persecutest thou me? It is hard for thee to kick against the goad” (Acts 26:14).
a. The goad was a sharp pointed stick used to keep oxen in line and moving forward when plowing.
b. Jesus was telling Paul that you are fighting an impossible battle against the church.
3. Paul responds to the voice not knowing who it is saying, “who art thou, Lord?”
4. “The word “Lord” “is here used in reverence and in response to the question; this title could not have been used at this moment in all the fullness of its meaning.”[26]
5. The Lord immediately responds saying, “I am Jesus whom thou persecutest:” (vs. 5b).
a. Evidently the men who were with Saul did not understand the voice. It was a mere “sound” (ASV).
b. Not only did they not understand the voice, but also all fell to the earth and were speechless (Acts 9:7; 26:14).
c. Persecuting the disciples of Jesus was to persecute the Lord Himself!
6. Jesus tells Saul to arise from the earth and enter into the city of Damascus that he may receive instructions as to what he must do (vs. 6).
7. Saul obeyed the voice of Jesus and was lead into the city of Damascus by his comrades for he was blinded by the vision. For three days, Saul neither ate nor drank (Acts 9:9). Saul’s only apparent activity was prayer (9:11).
D. God communicates with Ananias regarding Saul of Tarsus (vs. 10-16):
1. Ananias was a “disciple” of the Lord Jesus Christ, respected by both Jews and Christians in Damascus (Acts 9:10; 22:12).
2. The Lord appeared to Ananias in a “vision” (9:11):
a. Vision (horama) = “a sight divinely granted in an ecstasy or in sleep, a vision” (Thayer 451).
b. The Lord called to Ananias and told him to “arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus:” (9:11).
1. The street called “Straight” “is said to extend in a direct line from east to west, and was a mile long.”[27]
2. There, Ananias would find Saul praying. Apparently, Saul has seen a vision at the same time Ananias did. Saul’s vision included seeing Ananias come in and lay his hands upon him that he might receive his sight.
3. Ananias is somewhat perplexed due to his former knowledge of Saul. Saul
had a reputation of one who zealously persecuted Christians (9:13-14).
4. The Lord tells Ananias to go! Saul was to be a “chosen vessel” to God
(9:15).
a. Saul was to bring the name of Jesus before Gentiles, kings and Jews (9:15).
b. Saul would suffer much for the cause of Jesus Christ (9:16).
E. The conversion of Saul (9:17-19):
1. Ananias finds Saul, addresses him as “brother” (9:17) because they shared a common Jewish heritage.
2. Ananias identifies the Lord who appeared to Saul on the road to Damascus as Jesus (9:17).
3. Ananias lays his hands on Saul that he may “receive his sight” (9:17).
4. Secondly, Saul was to be “filled with the Holy Spirit” (9:17).
5. God “appointed” the gift of the Holy Spirit upon Saul just as God did to the other apostles (Acts 2:1-4; 22:14).
6. Ananias then stated, “why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on his name” (Acts 22:16).
7. Saul then arose, was baptized for the remission of his sins and ate food to gain strength (9:18-19).
II. Saul begins preaching Jesus immediately (vs. 20-31):
A. Saul entered the synagogue at Damascus and “confounded the Jews that dwelt at Damascus, proving that this Jesus is the Christ” (9:22).
1. To “confound” is “to disturb the mind of one, to stir up to tumult or outbreak” (Thayer 593). “To frustrate” (LS 756).
2. All that heard Saul preaching were somewhat perplexed:
a. Saul had a reputation of making havoc of the church in Jerusalem (vs. 21a).
b. Saul’s intent was known as well. He had come to Damascus to bring Christians before the chief priest to be prosecuted (vs. 21b).
B. Apparently, Saul spent three years in Damascus preaching the gospel.
1. After Saul was baptized into Christ, he did not go back to Jerusalem but traveled further eastward for a time into Arabia then returned to Damascus (Gal. 1:17).
2. Saul spends three years in Damascus preaching the gospel (Gal. 1:18).
3. At the end of the three years, the Jews plotted to kill Saul. “It seems that the governor of the city used the garrison of soldiers to watch the gates so that Saul would not escape (II Cor. 11:32-33)”[28] Cf. also Acts 9:24.
4. Saul escapes Damascus with the help of the disciples. Saul was lowered off the cities walled fortress in a basket (9:25).
C. Saul travels to Jerusalem and attempts to join himself to the disciples (vs. 26ff).
1. The Christians of Jerusalem were “afraid of him, not believing that he was a disciple” (9:26). Evidently, the disciples at Jerusalem were uniformed about the conversion of Saul.
2. Barnabas was the first to accept Saul (vs. 27). According to Galatians 1:18-19, Barnabas presents Saul to Peter and James alone. They accept Saul and Peter keeps him as a guest in his house for fifteen days (Gal. 1:19).
3. While Saul was in Jerusalem these fifteen days, he was “preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they were seeking to kill him” (Acts 9:29).
a. Saul is now opposing the same “Grecian Jews” he once sided with at the death of Stephen (Cf. Acts 6:9).
b. Their disposition has not changed regarding such preaching. The Jews “were seeking to kill him” (Acts 9:29).
c. Saul goes to the temple and prays to God about the turmoil and the Lord reveals to him that he is to leave Jerusalem (Acts 22:17ff).
d. The acceptance of Saul into the Jerusalem Christian’s fellowship is evidenced by their helping Saul escape to Caesarea (9:30).
e. From Caesarea, Saul travels to Tarsus (9:30b).
f. Paul reveals in his Galatian epistle that while in Tarsus, he preached to the region of “Syria and Cilicia” (Gal. 1:21). Evidently, Saul’s preaching was successful (Cf. Acts 15:23, 41). For details of Saul’s travel’s before the four tours of preaching cf. Appendix VI; Map Studies in Acts (Study A).
g. The church experienced peace and growth at this time throughout Judea, Galilee and Samaria. Persecution against Christians was slowed due to a Roman persecution of all Jews at this time.
III. More Acts of Peter (vs. 32-43):
A. The success of Philip’s preaching as he traveled from Gaza to Caesarea (Acts 8:26-40) is now evident. Peter travels to Lydda and there are existing saints (9:32).
B. Peter performs a miracle (vs. 33-35):
1. A man named Aeneas had been sick for eight years.
2. Peter tells Aeneas “Jesus Christ healeth thee: arise, and make thy bed” (9:34).
3. Aeneas is healed and all are amazed even unto the region of Sharon (vs. 35).
4. The results were that many “turned to the Lord” (vs. 35b).
C. Again, the success of Philip’s preaching is seen in that “disciples” from Joppa call to Peter in Acts 9:36. Two men are sent to Lydda to ask Peter to come to Joppa (Acts 9:38).
D. The raising of Tabitha (Dorcus):
1. Tabitha was a “disciple” (vs. 36)
2. Tabitha was a woman “full of good works and almsdeeds” (vs. 36b).
a. It is likely that her “good works” included making coats and garments for widows and the poor (vs. 39).
b. The word “almsdeeds” is defined as “a donation to the poor” (Thayer 203).
3. Tabitha was a woman well loved and respected as is indicated by all the weeping over her dead body (9:39).
4. Peter asks everyone to leave the room. He then knelt down and prayed to God (vs. 40).
5. There was three occasions that Peter witnessed Jesus raising the dead:
a. The raising of Jairus’ daughter (Mark 5:40-41).
b. The raising of the son of the widow at Nain (Luke 7:11-15).
c. The raising of Lazarus (Jn. 11:36-44).
6. Peter knew first hand of the power of God to raise the dead and therefore called upon the same power to raise Tabitha.
7. When Tabitha did rise from the dead, Peter presented her alive to all the weeping disciples. Word of this miracle spread throughout Joppa “and many believed on the Lord” (9:42). Growth occurred because of the miracle (Cf. Mark 16:20; Jn. 20:30; Heb. 2:3-4).
8. Acts 9 ends with Peter in Joppa lodging with a man named Simon who was a tanner (vs. 43). For more information on the travels of the apostle Peter, cf. Appendix VI; Map Studies in Acts (Study B).
Chapter 10
40 AD
Synopsis of chapter 10:
God had promised Abraham that in his seed would “all nations be blessed” (Gen. 12:3; 18:18; Gal. 3:8). The promise had its fulfillment in Jesus Christ (Gal. 3:16). The promise knew no social or gender boundaries, whether one be male, female, Jew or Gentile matters not with God (Gal. 3:28). God is no “respecter of persons” (Acts 10:34; Rom. 2:11 etc.). God now “commands men that they should all everywhere repent” (Acts 17:30). As Acts 2 was a landmark for the salvation of souls among the Jews, so Acts 10 is for the Gentile. Peter is called to the house of Cornelius who was a Gentile (Acts 10:28, 45). Peter is to open the door to the kingdom of God to the Gentiles as he did for the Jews in Acts 2. Now comes the fulfillment of Jesus’ statement to Peter in Matthew 16:19, “I will give unto thee the keys of the kingdom of heaven…”
I. Cornelius:
A. One who was dwelling in Caesarea (vs. 1).
B. Cornelius was a “centurion of the band called Italian band” (vs. 1b).
1. A centurion was a leader over 100 soldiers.
2. Their origin was Italy.
C. Cornelius was a “devout man” (vs. 2).
1. The word devout is an adjective describing Cornelius as being “devout, godly” (Thayer 262); “pious, religious” (LS 333); “devout, godly, pious, reverent” (AG 326).
2. Cornelius was a good person, religiously minded. One who not only knew of God but also wanted desperately to worship God in truth.
D. Cornelius “feared God with all his house” (vs. 2b).
E. Cornelius “gave much alms to the people” (vs. 2c). The same was said of Tabitha, one who gives to the poor.
F. Cornelius “prayed to God always” (vs. 2d).
G. Though Cornelius was all this, he was not saved from his past sins!
H. While Peter dwelled with Simon the tanner in Joppa, Cornelius has a vision appear to him in the form of an angel. The angelic being gives Cornelius instructions based upon the prayers he had offered up to God (10:4b).
1. Cornelius was to send men to Joppa to retrieve Peter (10:5).
I. How did God hear Cornelius’ prayers?
1. Several bible passages reveal the fact that God does not hear the prayers of a sinner:
a. Jesus healed the blind man by spitting in clay, anointing the man’s eyes with the mud and finally telling him to wash in the pool of Siloam (Jn. 9:1ff). The Pharisees do not believe a miracle had been performed and cross-examine the blind man. The man who was blind uses logic to refute the Pharisees by saying, “We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth” (Jn. 9:31). The point being that apparently Jesus was a just man of God!
b. The scriptures plainly teach that God’s ear is turned away from the sinner (Prov. 15:29; 28:9; Psalms 34:15-16; 66:18-19; 109:7; Job. 27:8-9; 35:13; Isa. 1:11-15; Jn. 16:23-27 and I Jn. 3:21-22).
c. The above scriptures incite a demand upon the prayer to keep God’s commands if he or she expects their prayers to be answered.
d. Notice that Cornelius was not praying for forgiveness or material blessings. His prayers came up to God as a memorial because of what he was praying for. Verse 6 indicates that Cornelius was praying for wisdom of the truth of God. “This shows how vain, at the present day, must be every prayer for direct answers from heaven, in reference to the pardon of sins.”[29]
e. Our Mormon friends will cite in the Book of Mormon Moroni 10:3-5 telling us that we should pray for wisdom to God and he will tell us whether the Book of Mormon is correct or not.
f. In the case of Cornelius, truth is not directly revealed to him but God sends a messenger (preacher) to him just as he did the Ethiopian eunuch (Acts 8:26ff).
g. Jesus said at the Sermon on the Mount, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Matt. 7:7-8).
h. Cornelius had the disposition Jesus speaks of in Matt. 7:7-8. Cornelius was asking for the bread of life that would sustain him, God did not respond with a stone (Cf. Matt. 7:9ff). He was knocking and Jesus opened the door of salvation to him by sending Peter the preacher. It was up to Cornelius; however, to hear, believe, confess, repent and be baptized!
i. God surely answers prayers when they are asked, as he desires. The apostle John said, “and this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us” (I Jn. 514).
j. Cornelius needed truth more than anything else, this is what he prayed for and his prayer was answered!
2. Luke records that Cornelius’ “prayers and thine alms are gone up for a memorial before God” (10:4c).
a. The word “memorial” is “that by which the memory of any person or thing is preserved, a remembrance: have become known to God, so that he heeds and is about to help thee; that part of a sacrifice which was burned on the altar together with the frankincense, that its fragrance might ascend to heaven and commend the offerer to God’s remembrance, Lev. 2:9, 16; 5:12; Numb. 5:26” (Thayer 416).
b. “The expression that these works have come up as a memorial before God is anthropomorphic and speaks of God as a great king who made a permanent record and now proceeds to reward Cornelius.”[30]
J. At the conclusion of this vision, Cornelius obeys at once sending two devoted soldiers to Joppa to bring back Peter (10:7-8).
II. Peter:
A. The day after Cornelius’ vision, the devout soldiers took their journey to Joppa
(~ 30 miles from Caesarea).
B. Meanwhile, Peter climbs to the top of his roof to pray at the sixth hour (vs. 9):
1. The sixth hour corresponds to our 12:00 noon.
2. This was an established time to pray. The Jews practiced prayer at three times during the day (the third hour; sixth hour, and ninth hour).
a. David prayed in the “evening and morning, and at noon” (Ps. 55:17).
b. Daniel “kneeled upon his knees three times a day and prayed,”
(Dan. 4:10-13).
3. As Peter is praying, he becomes very hungry (vs. 10).
4. Peter then falls into a “trance” (vs. 10b).
a. “Trance” (ekstasis) “a throwing if the mind out of its normal state, alienation of mind, whether such as makes a lunatic or that of the man who by some sudden emotion is transported as it were out of himself, so that in this rapt condition, although he is awake, his mind is so drawn off from all surrounding objects and wholly fixed on things divine that he sees nothing but the forms and images lying within, and thinks that he perceives with his bodily eyes and ears realities shown him by God” (Thayer 199).
C. Peter sees the heavens open and a sheet let down by its four corners to the earth (Acts 10:11):
1. The contents of the sheet: “four footed beast, creeping things of the earth and birds of the heaven” (10:12).
2. These animals were “unclean” (Lev. 11:2-27; Deut. 14:3-20).
3. “The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations.”[31]
4. A voice comes to Peter telling him to arise, kill and eat (vs. 13).
5. Peter refuses to do so because he is a devout Jew who has never ate anything unclean (vs. 14).
6. The Lord answers Peter saying, “what God hath cleansed, make not thou common” (vs. 15). The instructions were repeated to Peter three times (vs. 16).
a. God was molding Peter once again. The lesson Peter was to learn here revolves around the abrogating of one law and the ushering in of another.
b. The times of the Jews separation from the Gentiles as God’s special people had ended. The very law that separated them was fulfilled in Jesus Christ (Matt. 5:17) and is therefore taken out of the way
(Eph. 2:14; Col. 2:14).
c. “For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding.”[32]
d. Peter was to learn that both Jew and Gentile were acceptable to God as they obeyed the law of Jesus Christ (Gal. 3:28).
D. Peter is “perplexed” about the trance (vs. 17):
1. The word “perplexed” (diaporeo) “to be entirely at a loss, to be in perplexity; to be at a loss with one’s self” (Thayer 141).
2. “To be quite at a loss” (LS 193).
3. “To be greatly perplexed, at a loss in one’s mind” (AG 187).
4. Peter was therefore “confused or puzzled; bewildered” (AHD 925) about the trance.
E. As Peter is contemplating what the vision “might mean, behold, the men that were sent by Cornelius, having made inquiry for Simon’s house, stood before the gate” (Acts 10:17b).
F. The Holy Spirit spoke to Peter at this same time telling him of the visitor’s presents. The Spirit further instructs Peter to go with the men “nothing doubting: for I have sent them” (vs. 20).
a. To “doubt” “To be separated; without any hesitation as to whether it be lawful or not, Acts x. 20” (Thayer 138-139).
b. The Spirit instructs Peter to rid his mind of that conviction, which would cause him to think he was violating his conscience by traveling with the Gentiles, sent by Cornelius. The purpose, “for I (God) have sent them.” God would not cause Peter to do something sinful.
G. Peter descends from his roof and meets the Gentiles sent by Cornelius.
H. Peter asks them what their purpose for visiting is (vs. 21) (Peter is mindful of his trance and how it may be associated with the visitors).
I. The three men tell Peter of Cornelius. Peter hears that Cornelius was “warned of God by a holy angel to send for thee into his house, and to hear words from thee” (vs. 22)
1. “Warned” (chrematizo) “to be divinely commanded, admonished, instructed” (Thayer 671).
2. “Hear words from thee (Peter)”
a. God had instructed Cornelius to seek Peter that he might hear words that would give him salvation.
b. Peter then lodged the three men that night (vs. 23).
III. Peter travels to Caesarea with Cornelius’ trusted men (Acts 10:23b ff.):
A. The next day, Peter and Cornelius’ men travel to Caesarea. It has now been two days since Cornelius saw the vision. Accompanying Peter were six Jewish brethren; “they of the circumcision that believed” (Acts 11:12).
B. Their journey from Joppa to Caesarea took them one day (Acts 10:24) so that it had now been three days since Cornelius saw the vision instructing him to send for Peter.
C. When Peter arrived at Cornelius’ home, he found that the centurion had assembled his family and near friends (vs. 24). Cornelius, as indicated by the audience he has assembled for Peter, anxiously awaited the words that Peter was to speak (Cf. Acts 11:14).
D. When Cornelius sees Peter, he falls down and “worships” Peter (vs. 25). This “worship” is explained in the footnote of the 1901 ASV: “The Greek word denotes an act of reverence, whether paid to a creature or to the creator.”
E. Peter rejects the treatment saying, “I myself am a man” (vs. 26).
F. Peter enters Cornelius’ house and seems to feel somewhat uncomfortable at the sight of all the Gentiles present. He says, “Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation” (vs. 28).
1. This statement is not found within the Mosaic Law yet it is everywhere implied (Cf. Lev. 18:24-30; Deut. 7:3-12; Ezr. 9:11-12).
2. Though the situation was difficult for Peter, he states, “and yet unto me hath God showed that I should not call any man common or unclean:” (vs. 28b).
a. Apparently at this point Peter reveals his understanding of his trance.
b. The gospel is to be preached to all no matter nationality, skin color, language etc. The gospel truly is for all (II Pet. 3:9).
c. Peter responds to Cornelius saying these things occurred by the providence of God and he therefore “came without gainsaying” (vs. 29).
1. “Gainsaying” (anantirretos) “without contradiction” (Thayer 40).
2. “Without raising any objections” (AG 58).
3. Therefore Peter was obedient to the word of the Lord in vs. 20.
IV. Peter asks Cornelius why he sent for him (Acts 10:29ff):
A. Cornelius replies (vs. 30):
1. Cornelius states that his vision occurred “four days ago at the ninth hour” (vs. 30).
a. First day, Cornelius has his vision (vs. 3ff).
b. Second day, Cornelius’ three men arrive at Peter’s house in Joppa (vs. 9).
c. Third day, Peter returns to Caesarea to meet Cornelius (vs. 23).
d. On the fourth day, Peter arrives in Caesarea (vs. 24).
2. Cornelius relays his vision to Peter and then commends the apostle for coming quickly to him (vs. 33).
3. Cornelius states, “Now therefore we are all here present in the sight of God to hear all things that have been commanded thee of the Lord” (vs. 33b).
a. Cornelius recognized that what he was about to hear was from God and he implies that he is ready to conform himself to such teaching.
b. Truly, “faith cometh of hearing and hearing by the word of God” (Rom. 10:17).
B. Peter preaches the gospel to Cornelius and his household (vs. 34ff):
1. Peter begins by expressing a truth, “God is no respecter of persons” (vs. 34b)
a. “Respecter” (prosopoleptes) “not one who shows partiality” (AG 720).
b. The one God accepts is the one who “fears Him, and worketh righteousness” (Acts 10:35).
1. To fear God is to “reverence, venerate, to treat with deference or reverential obedience” (Thayer 656).
2. To “work” is to “do, accomplish, carry out” (AG 307).
3. “Righteousness” is “the state of him who is such as he ought to be, righteousness; the condition acceptable to God” (Thayer 149).
4. God accepts therefore the one who through fear shows reverence to God by obedience and works of righteousness.
2. Revelation through Jesus Christ first came to the Jews (vs. 36) however Jesus is “Lord of all” (vs. 36b).
3. Though the preaching of Jesus was directed at the Jews, it was no secret to the Gentiles. The words of Jesus began in Galilee, which was very close to Caesarea. No doubt Cornelius and his household were very familiar with the teachings and miracles of Jesus (vs. 37).
4. Since Cornelius and his household were familiar with Jesus, Peter had a place to begin regarding the gospel message.
5. Peter states the facts regarding Jesus (vs. 38ff):
a. God anointed Jesus with the Holy Spirit and with power (vs. 38):
1. To “anoint” is consecrating Jesus to the Messianic office, and furnishing him with powers necessary for its administration (Lk. 4:18).
2. Jesus was anointed with the Holy Spirit when he was baptized (Luke 3:22).
b. Jesus went about doing good with his anointing (vs. 38b).
c. Jesus was crucified (vs. 39).
d. Three days after the crucifixion of Jesus, God raised him from the dead (vs. 40).
e. Certain witnesses saw Jesus and even ate with him after he was raised from the dead (vs. 41) (Cf. Jn. 21:12-13).
f. Jesus commanded the apostles to preach:
1. That Jesus is ordained by God to be judge of the living and the dead (vs. 42).
2. The prophets had all foretold of the coming of Jesus (vs. 43a) (Cf. Acts 3:22-25).
3. Through the name of Jesus, “every one that believeth on him shall receive remission of sins” (Acts 10:43).
a. Believing equals remission of sins!
b. What is “believing?” Thayer defines the word “believing” as “used especially of the faith by which a man embraces Jesus, i.e. a conviction, full of joyful trust, that Jesus is the Messiah – the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ” (Thayer 511).
c. This type of faith answers the request of what God views as acceptable behavior in Acts 10:35.
d. Peter has now completed the promise God had given Cornelius in his vision. Remember that God had told Cornelius to send for Peter, one “who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house” (Acts 11:14).
V. Cornelius and his household receives the “gift of the Holy Spirit” and obeys the gospel (vs. 44-48):
A. “While Peter yet spake these words, the Holy Spirit fell on all them that heard the word” (vs. 44):
1. The Holy Spirit “fell” on them: “to rush or press upon; used also of the Holy Spirit, in its inspiration and impulse:” (Thayer 241).
2. AG states that the word fell means “of extraordinary events, misfortunes, etc. come upon someone. Reproaches have fallen upon someone Rom. 15:3 etc. Of the Holy Spirit, who comes upon someone Acts 10:44” (297).
B. That which fell or came upon the Gentiles of Cornelius’ household was “the Holy Spirit” (11:15) (For a complete study of the Holy Spirit, Cf. Appendix #1).
1. Peter tells us that this pouring out of the Holy Spirit upon the household of Cornelius was the same “as on us (apostles) at the beginning” (Acts 11:15).
a. The beginning Peter speaks of here can be none other than the day of Pentecost. On that day the apostles received immersion of the Holy Spirit directly from God. No man laid their hands on them and gave it to them.
b. Acts 11:15 Peter refers to this as a “baptism of the Holy Spirit.”
2. Cornelius and his household are baptized for the remission of their sins and receive the “gift of the Holy Spirit” (Acts 10:45-48).
Chapter 11
40 – 42 AD
I. Peter brings news regarding the Gentile’s salvation to Jerusalem:
A. The apostles and Christians in Judea heard that the Gentiles “received the word of God” (vs. 1).
B. Peter travels from Caesarea to Jerusalem (vs. 2).
1. The time frame here is difficult.
2. Peter stayed with Cornelius and his house for “certain days” (Acts 10:48b).
C. Upon arrival in Jerusalem, Peter is met with opposition from those of “the circumcision” (vs. 3).
1. Apparently those of the circumcision were Jewish Christians who were opposed to Gentile converts.
2. Those of the circumcision “contended” with Peter saying “Thou wentest in to men uncircumcised, and didst eat with them” (vs. 3).
a. To “contend” is to “separate one’s self in a hostile spirit, to oppose, strive with, dispute, contend” (Thayer 138).
b. The Jewish Christians make a charge against Peter. He has sinned by associating with the unclean Gentiles.
c. “This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any peculiar sense the Vicar of Christ upon earth. If he had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do.”[33]
D. Peter explains the events (vs. 4-14):
1. Peter rehearses the events that led up to the conversion of the Gentiles.
2. He was praying on his housetop when he saw the great sheet descend from heaven with all sorts of unclean animals.
3. A voice tells him to “Rise, Peter; kill and eat” (vs. 7).
4. Peter denies the request stating that he has never ate anything unclean (vs. 8). The voice then replies, “What God hath cleansed, make not thou common” (vs. 9).
5. Three times this happened to Peter while he was in a trance.
6. Afterwards, three men from Cornelius’ house stood outside Peter’s door wishing to speak with him. The Spirit commanded Peter to go with the men to Caesarea. Peter obeys taking with him six Jewish brethren (vs. 12).
7. Upon arrival in Caesarea, Cornelius greets Peter. He tells Peter of his vision of how he had seen an angel which commanded him to send for Peter in Joppa, a man “who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house” (vs. 14).
a. Notice that even though Cornelius was a devout man who feared God and gave alms to the people (Acts 10:2), he was not saved!
b. Secondly, we find an example of inference here. We may conclude that since Luke records that “all thy house” would be saved infants and children are intended here. There is; however, a problem with this conclusion. It assumes that those of Cornelius’ household included infants and children. Scriptural authority can in no way be established by reasonable inferences. Indeed scripture teaches through inference; however, the inference must be necessary. When things are said to be “probable” or “likely” they can in no way be binding.
c. We have seen thus far in the study that one becomes saved by hearing, believing, confessing, repenting and being baptized (Acts 2:38). Infants and children have not the capability to hear, believe, confess, repent and be baptized.
II. Peter preaches and the Holy Spirit falls upon the Gentiles (vs. 15-18):
A. Peter compares the events that transpired to the Gentiles to that which occurred to the apostles “at the beginning” (vs. 15) (Cf. Discussion above at Acts 10:44ff).
B. Peter reveals the Gentiles experience with the Holy Spirit was the “like gift” that God gave the apostles (vs. 17).
C. That like gift was Holy Spirit baptism (vs. 16) (Cf. discussion on HS baptism in Appendix #1).
D. Peter being an eyewitness along with the six Jewish brethren concluded that neither he nor anyone else could reject the Gentile converts since God had directly operated on them.
E. The Jews in Jerusalem conferred with Peter’s statements saying, “Then to the Gentiles also hath God granted repentance unto life” (vs. 18).
1. The Jews had a long history of rejecting Gentiles. God commanded that they separate themselves from the Canaanites (Gentiles) that they be not defiled by their idolatry (Ex. 34:12ff).
2. Both Gentile and their lands were considered “unclean” (Amos 7:17).
3. Acts 11:18 proves God’s acceptance of the Gentiles and a fulfillment of God’s promise to Abraham (Gen. 12:1-4; Gal. 3:16, 27-29).
4. “Repentance” = “give an opportunity for repentance” (AG 512).
5. “Unto Life” = “the blessings of real life after the resurrection” (Thayer 274).
6. The gift of the Holy Spirit, salvation, was then given to both Jew and Gentile.
III. The Kingdom of God Grows (vs. 19-26):
A. After the stoning of Stephen (Acts 7-8) the disciples were heavily persecuted in Jerusalem and therefore left. Their leaving caused the spread of the gospel message as far as Phoenicia, Cyprus and Antioch.
B. A great number of Jews and Gentiles believe and obey the gospel (11:21).
C. The brethren in Jerusalem heard of the new converts in Antioch (11:22).
D. The brethren at Jerusalem send Barnabas to Antioch to “exhort them to cleave unto the Lord” (11:23).
1. We previously ran into Barnabas in Acts 4:36-37; 8:14; 9:27.
2. “Exhort” = “To address, speak to, call to call on, which may be done in the way of exhortation, entreaty, comfort, instruction, etc.; hence result a variety of senses” (Thayer 482).
3. “Cleave” = “to glue upon, glue to… stick to” (Thayer 547).
4. The result of Barnabas’ trip was again, “much people was added unto the Lord” (11:24b; Cf. Acts 2:41). A church was now established in Antioch!
E. Barnabas travels to Tarsus, finds Saul and brings him back to Antioch. For a span of one year Barnabas and Saul preached in Antioch (Acts 11:26). They not only preached to the lost, but edified the church.
F. The disciples of the Lord were first called Christians at Antioch (Acts 11:26b).
1. Up to this point, believers in Christ were called believers, disciples, saints, brethren and those of the way.
2. There are only two other uses of the word Christian in our NT (I Pet. 4:6; Acts 26:28).
IV. A great famine in the earth (vs. 27-30):
A. “In these days” (vs. 27) profits came down to Antioch from Jerusalem.
1. The days that the church of Antioch was experiencing growth.
2. The days that Barnabas and Saul were preaching the gospel there.
3. The year is thought to be 40 AD.
B. Agabus prophesied that a great famine would encompass the entire world.
C. The fulfillment of this prophecy is seen in “the days of Claudius” (Acts 11:28).
1. “Claudius reigned from January 41 to October 54.”[34]
2. Claudius was poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. “During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one, doubtless, to which the sacred writer here refers… This famine is described as having continued under the two procurators of Judea, Tiberius Alexander and Cassius Fadus. Fadus was sent into Judea, on the death of Agrippa, about the fourth year of the reign of Claudius, and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius.”[35]
3. Therefore this is not to be confused with the need of the poor saints in Jerusalem mentioned in I Cor. 16:1-4; Rom. 15:25-28; II Cor. 8-9). This incident occurred about 14 years later.
D. Interestingly, Paul makes no mention of this event in Galatians 1-2
E. Apparently from week to week the disciples at Antioch collected funds and when the time arrived to send relief to Judea, the brethren told Barnabas and Saul to take the funds to the elders of the church for distribution (Acts 11:30).
F. Herod “died after the Passover in 44 AD. The worst of the famine occurred during the next year.”[36]
G. The term “elder” is used for the first time in the history of the church here.
1. The terms bishop and pastor are associated with the term elder (Cf. Acts 20:17-32; I Pet. 5:1-3).
2. The funds were collected by the church in Antioch, sent by the hands of Barnabas, Saul and John Mark (Acts 12:25) to “the brethren that dwelt in Judea” (Acts 11:29).
3. Consider the fact that several churches had already been established in Judea:
a. Jerusalem
b. Lydda
c. Gaza
d. Caesarea
e. Joppa
f. Ashdod
g. Samaria
4. These brethren all received aid directly to their elders and the elders distributed the funds to their own needy.
5. Church autonomy has its beginnings here. Each local church took care of their needs. There was not a “head” church that pooling and distributing funds. Each church had elders that handled their own affairs (Cf. Acts 14:23).
6. For the elders in Jerusalem to oversee the distribution of the Antioch funds to the above mentioned Judean churches would be to act as a “diocese.”
a. Diocese: “The district of churches under the jurisdiction of a bishop” (AHD 398).
b. The apostle Peter said, “The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock” (I Peter 5:1-3).
Chapter 12
43 AD
I. Herod persecutes Christians (12:1 – 3):
A. This was Herod Agrippa I, the grandson of Herod the Great.
B. Herod had James, the brother of John, executed by sword AD 43 (12:2).
C. Jesus had asked both James and John if they would be “able to drink the cup that I am about to drink” (Matt. 20:22). The two respond in the affirmative. James indeed followed through with his pledge of allegiance to Jesus, as he is the first apostle to be murdered for his faith. John would be the last to die.
D. Herod’s popularity among the Jews increased at the death of James (12:3).
E. Seeing the reaction to the death of an apostle of Jesus Christ, Herod had Peter arrested and intended to kill him after the Passover.
II. The arrest of Peter (12:3 - 11)
A. Herod places Peter under the watch of four quaternions of soldiers to guard him.
1. Each quaternion was made up of four soldiers so that at each watch there would always be two guards chained to the prisoner and two watching.
2. “It was customary to relieve the soldiers from duty every three hours, at each of the watches night and day; hence, sixteen soldiers were responsible for him.”[37]
3. Herod may have heard of the earlier escape of the apostles as they were imprisoned by the Sanhedrin council (Acts 5:19) and took extra precautions.
B. While Peter is imprisoned, the brethren are praying fervently for his safety. Seeing James murdered was more than they could take. The Christians therefore prayed fervently on Peter’s behalf.
1. The word “earnestly” is “intent, earnest, assiduous” (Thayer 200). “Eager, earnest, literally strained” (AG 245).
2. At the end of the Passover feast, Herod was about to send for Peter that he might be executed when an angel came to Peter’s aid.
C. Peter escapes by the aid of an angel:
1. Peter was asleep when the angel appeared with light.
2. The angel strokes Peter in the side to awaken him.
3. Peter comes to, his chains fall from his hands and he thinks he is having a dream (12:9).
4. The angel brings Peter past the first and second guard and finally past the iron gate of the prison (12:10).
5. The angel departs and Peter is left standing alone.
6. Peter now comes to himself and recognizes that this is no dream. He had been miraculously delivered from the prison.
III. Peter travels to Mary’s house (12:12-18):
A. The church of Jerusalem had assembled at Mary’s house and all prayed for Peter.
B. This is one of six Mary’s mentioned in our NT. She is the mother of John Mark
C. Peter comes to Mary’s house, knocks on the door and awaits an answer.
D. Rhoda goes to the door and recognizes Peter’s voice. She was so excited about the thought of Peter being at the door that she forgets to let him in and runs to tell the church.
1. When Rhoda tells the brethren of Peter’s presents at the door, they accuse her of being crazy or mad (12:15).
2. Rhoda continues to firmly state that Peter is at the door so the brethren consider the fact that it must be Peter’s angel (12:15).
a. Peter’s angel was outside the door in spirit form (Matt. 18:10; Heb. 1:14).
E. While the debate rages as to whether or not Peter is truly at the door, Peter continues to knock at the door (12:16).
F. They finally answer the door and all are excited beyond control.
G. Peter beckons to them with his hands to quiet down (12:17).
H. Peter tells them of the events that transpired in the prison and told the church to relay this message to James and other brethren (12:17).
1. This was none other than “James, the Lord’s brother” (Gal. 1:19).
2. Apparently, James was an elder in the church at Jerusalem (Cf. Acts 15:13; Gal. 2:9).
I. Afterwards, Peter went away to an unknown place.
J. Herod finds Peter missing and commands that the guards be put to death. Whether all sixteen guards were executed is not mentioned. There would have been only four at the time of Peter’s escape.
IV. Herod Agrippa I travels to Caesarea (vs. 19-23):
A. Tyre and Sidon are port cities on the Mediterranean. They were located in Phoenicia, which was outside of Herod Agrippa’s jurisdiction yet they depended heavily on Judea for food trade (12:20b).
B. We are not told why Herod was displeased with them (12:20).
C. Delegates from Tyre and Sidon had managed to befriend Blastus, the kings Chamberlain, and thus make positive moves towards lifting the food sanctions against them. It may have been that they bribed Blastus??
D. Josephus tells us the reason for Herod’s appearing on this “set day” (12:21): Two games were held in honor of Claudius’ successful battles in Britain. Herod appears before the people in the theater with his royal apparel on. Again, Josephus reveals that this apparel was woven with silver so that when the sun’s rays hit the suit, Herod glittered in the light. As Herod began to speak to the assembled theater, the people shouted, “the voice of a god and not of a man” (12:22).
1. Apparently Herod accepted this worship as though he were deity.
2. Immediately, God sent an angel to smite Herod with worms because Herod did not give God the glory (12:23).
3. Herod’s reign ended after only five years.
V. “But” the church grows (12:24-25):
A. In contrast to the death of Herod, the church of Jesus Christ was alive, well and growing. Herod tried to slow the progress of Christianity yet it moved forward!
B. Lenski believes that Barnabas and Saul’s trip with relief for the needy (Acts 11:27ff) did not take place until after Herod’s death in 44 AD due to the fact that the famine in Judea did not begin until later.
C. After completing their task of ministration, Barnabas takes his cousin John Mark (Col. 4:10) back to Antioch with Paul (Acts 12:25).
Chapter 13
45 AD
I. The Holy Spirit separates Barnabas and Saul in Antioch:
A. A List of prophets and teachers:
1. Barnabas, Symeon (Niger), Lucius, Manaen and Saul.
2. Manaen was the “foster-brother of Herod the tetrarch” (13:1).
a. A “foster-brother” is not found in the KJV bible however in the original text it is there. Nestle and Marshall’s Interlinear text uses the word suntrophos (521).
b. Suntrophos = “brought up together with another; generally, living with” (LS 781).
c. Apparently, Herod and Manaen were brought up together in the same house yet not as blood brothers.
d. “Manaen shows how the gospel had reached some of the higher classes, as he was foster brother of Herod the tetrarch.”[38]
B. Their work included “ministering to the Lord” (13:2) which was to “preach the gospel to the unsaved and to edify the saints (Matt. 25:31-46).”[39]
C. Secondly, the prophets and teachers were “fasting” (13:2).
1. Fasting = “abstaining from food” (Strong’s Concordance 3522).
2. “The New Testament does not teach that Christians are to set special times for fasting… It is likely that these servants of God sometimes were so deeply involved in their spiritual activities that they did not interrupt these efforts in order to eat.”[40] Acts 14:23 reveals that fasting took place at the selection of elders as well.
3. While the prophets and teachers were doing their work of ministering and fasting, the Holy Spirit called Barnabas and Saul to be “separated” for a specific work (13:2).
a. Separate (aphorizo): “to set apart or select” (Moulton 62).
b. Most likely, one of the prophets revealed this information to the others.
D. The other prophets and teachers fasted having no concern for food in the face of such an historical movement to preach the gospel which would face much opposition and persecution. The men therefore prayed and laid their hands upon Barnabas and Saul (13:3). “The laying on of hands was a means of indicating their support and endorsement of the preachers as they commenced their journey.”[41]
II. Barnabas and Saul sent on the First tour of Preaching:
A. Barnabas, Saul and John Mark (13:5) leave Antioch, travel Southwest to Seleucia. John Mark is mentioned as an “attendant” meaning subservient. He was the cousin of Barnabas (Col. 4:10) and son of the Mary in Jerusalem (Acts 12:12).
B. From Seleucia, the three travel further west to the Island of Cyprus landing at Salamis.
1. Barnabas was from the Island of Cyprus (Acts 4:36).
2. Salamis was about a 125-mile trip by boat from Seleucia.
3. The three men “proclaimed the word of God in the synagogues of the Jews” (13:5).
4. What success they had we are not told.
C. Taking their leave of Salamis, the three travel further west on the island of Cyprus to Paphos (13:6).
1. The island of Cyprus was approximately 150 miles in length. The three most likely preached the gospel to cities through out the island yet that information is not revealed.
2. They arrive at Paphos, the capital of Cyprus on the extreme western side of the island.
3. Paphos was the dwelling place of the Roman procurator Sergius Paulus.
a. Sergius Paulus was a man of “understanding” (13:7).
b. Understanding = “intelligent, sagacious, wise, prudence; intelligent in a thing” (LS 775).
c. Sergius Paulus apparently had knowledge of Jesus and the message Barnabas and Saul was preaching and therefore called to them to hear more of the word of God (13:7).
4. Barnabas and Saul met a sorcerer and false prophet named Elymas at Paphos as well.
5. H. Leo Boles believes that Elymas had performed pseudo miracles and claimed the power of God. With this power, he kept the Roman Procurator on his side.
6. When Barnabas and Saul preached the word of God to Sergius Paulus, Elymas “withstood them, seeking to turn aside the proconsul from the faith” (13:8).
a. To “withstand” is to “oppose, resist, stand out against” (Moulton 30).
b. Elymas withstood or “resisted” not Barnabas and Saul but the Holy Spirit just as the Jews in Acts 7:51. If Barnabas and Saul were successful in converting Sergius Paulus, Elymas’ influence and power would be gone.
7. Saul responds to Elymas saying, “O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?" (13:10).
a. First, Saul is referred to as “Paul” in 13:9. “Now that he (Paul) is beginning his labors among the Roman Gentiles, his Roman name is used from this time on.”[42]
b. Secondly, we read the most scathing rebuke in the NT.
1. Guile (dolos) “to catch with a bait; a lure, snare; hence craft, deceit, guile” (Thayer 155).
2. Villany (radiourgia): “unscrupulousness, cunning, mischief” (Thayer 561).
3. Son of the Devil: (Cf. Jn. 8:44)
4. Enemy of righteousness: one against the gospel truths.
8. Elymas had “perverted the right ways of the Lord” (13:10). To pervert is to “oppose, plot against, the saving purposes and plans of God” (Thayer 142).
9. Paul was not finished with Elymas, he not only gave him a scathing rebuke, but he struck him blind for a season (13:11). When Sergius Paulus saw these things, he believed (13:12).
a. Sergius Paulus is said to have been “astonished at the teaching of the Lord” (13:12).
b. Astonished = “Amazed” (Thayer 199).
c. This was a common affect miracles had on those who witnessed them (Acts 2:22). The result was calculated by God, astonishment equaled confirmation (Mark 16:20) which lead to conversion (Jn. 20:30).
D. Paul and company travel to Perga in Pamphylia (13:13-15):
1. Perga was the capital city of Pamphylia yet Luke does not record any preaching efforts. On their way back home, Paul and Barnabas preach to the people in Perga (14:25).
2. John Mark leaves Paul and Barnabas here (13:13). Paul and Barnabas continue northward to Antioch of Pisidia. “This Antioch was at the foot of the Taurus Mountains; it was reached by a difficult road over the mountains infested by robbers; here they found a synagogue and attended services there on the Sabbath."[43]
3. “Most scholars support the contention that the synagogue originated in exile and in Babylon. They surmise that it began as spontaneous gatherings of Jews for Sabbaths and festivals, for communal worship and for mutual support.”[44]
4. Worship in the Synagogue:
a. Began with the Shema (the reading in prayerful fashion Deut. 6:4-9; 11:13-21; and Numb. 15:37-41).
b. Prayers (the eighteen Benedictions) followed the Shema.
c. Scripture reading followed prayers and then was the sermon.
d. “The synagogue service had a twofold purpose: to praise the Lord and to educate the people… The sermon could be given by anyone in the synagogue.”[45]
e. Such an environment allowed Paul opportunity to preach (Cf. 13:15).
III. Paul’s first recorded Sermon (13:16-41):
A. Paul stands in the Synagogue and “beckoning with the hand said…” (13:16)
B. The beckoning served two purposes:
1. To get the attention of the assembly as he desired to speak.
2. Secondly, to call order to the assembly.
C. Paul begins his sermon much like Stephen did in Acts 7. Stephen began at Abraham and Paul begins with Israel being delivered from Egypt.
D. God had delivered Israel with a “high arm” “with signal power; Ex. 6:6; Deut. 5:15” (Thayer 646).
E. Israel wandered in the wilderness for 40 years (Ex. 16:35; Deut. 8:16).
F. Israel lived in Canaan for 450 years after destroying the seven Gentile nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites {Deut. 7:1}).
G. Judges then ruled until Samuel the prophet (13:20).
H. I Kings 6:1 states, “And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month Ziv, which is the second month, that he began to build the house of Jehovah.”
I. The time given in Kings seems to have chronological discrepancies with what Paul has stated. Consider the time frame Paul speaks of:
1. 13:18 Israel wanders in wilderness for 40 years.
2. 13:20 Israel under Judges for 450 years.
3. 13:21 Saul reigns in Israel for 40 years.
4. Total time = 530 years
5. David’s reign of 40 years must be added to this along with the first three years of Solomon’s reign.
6. New total = 573 years (Paul) where as I Kings 6 states 480 years (a difference of 93 years).
a. The difference may be explained in this manner: If one calculates the times Israel went into cycles of sin and servitude you come up with 93 years (Cf. Judges 3:8, 14; 4:3; 6:1; 13:1).
b. H. Leo Boles states, “In Numb. 6:12 the Nazirite lost time if he did not comply with the law, so Israel when not ruled by the judges was ruled by foreign nations.”[46]
J. Paul brings his audience to David in whom God said, “a man after my heart, who shall do all my will” (quoting from I Sam. 13:14).
K. Furthermore Paul states that God’s promise of a savior (Jesus) was to be fulfilled through the seed of David (13:23) (Cf. II Sam. 7:12; Ps. 132:11; Isa. 11:1, 10; Jer. 23:5-6 etc.).
L. This promise has now been fulfilled in Jesus Christ (cf. Lk. 1:30-33).
M. John the Baptist had come preaching repentance and baptism in order to prepare the way for the acceptance of Jesus (13:24; Mal. 4:5-6; Mark 1:4; Luke 3:3).
N. John confessed that he was not the savior (13:25; Jn. 1:20).
O. Paul concludes by saying, “to us is the word of this salvation sent forth” (13:26).
P. Paul speaks of Jesus’ life, he was the one the prophets spoke of (13:27; Cf. Acts 3:22-24 and this outline pg. 7 for these prophecies).
Q. Though the Jews read of Jesus every Sabbath, they rejected him in person, tried him and asked Pilate (the Roman Procurator) to have Jesus crucified (13:28).
R. When the scriptures were fulfilled regarding Jesus’ death (cf. Isa. 53), they “laid him in a tomb” (13:29).
S. “But God raised him from the dead” (13:30). The preaching of the apostles, up to this point of our study, has centered on the resurrection of Jesus (Cf. Acts 2:32; 3:26; 5:30 etc.). The resurrection proved Jesus to be the longed for savior (Cf. Rom. 1:4; I Cor. 15:3-8).
T. Paul proclaims that many people saw Jesus in his resurrected state (13:31; I Cor. 15:1ff).
U. Paul now states, “we bring you good tidings of the promise made unto the fathers” (13:32). This was the good news (the gospel). Jesus fulfilled the promise that God had made through Abraham (Gen. 12:1ff) in that He said, “in thy seed shall all nations be blessed” (fulfillment found in Jesus {Gal. 3:16}). For a good discussion regarding the relation between “the promise” and the “gift of the Holy Spirit” cf. Appendix 1 of this study.
V. Paul then quotes from Psalms 2:7 saying, “Thou art my Son, this day have I begotten thee” (13:33). Then Paul quotes from Isaiah 55:3 and Psalms 16:10, which is a reiteration of the things said in Acts 2 regarding David seeing corruption, but not Jesus. Jesus was raised from the dead never to die again!
W. Paul then states that it is through Jesus that remission of sins can be achieved (13:38). The way to receive this remission was to “believe” (13:39).
1. Such belief leads one to justification (13:39).
2. Such justification could not be achieved through the Mosaic Law (13:39).
a. The people, who lived before Jesus came into the world, knew this fact (Heb. 10:1-4).
b. This is why they longed so intensely to see the day of Jesus come, to remove the guilt of sin (Heb. 9:13-16; I Pet. 1:10-12).
X. Finally, Paul warns them of the consequences of rejecting Jesus. He quotes from Habakkuk 1:5; Paul was declaring the good news regarding the savior and pleading with the Jews here not to reject this message and fall into the category of those who refused to believe as the prophet Habakkuk said would happen!
1. The work is a work of terror on those who reject Jesus.
2. Habakkuk foretells of the Chaldeans sweeping down upon Judah destroying them. This was a true prophecy, yet no one believed it until it happened.
3. Paul asks: “Will such rebellion continue in the hearts of the Jews at present?”
4. Here is a warning: reject Jesus and suffer the consequences. Brethren are commanded to do the same watching and warning today (Rom. 16:17-18).
IV. The audience’s response to the apostle Paul’s sermon (13:42-43):
A. The audience present at the synagogue desired to hear more at the next Sabbath day assembly (13:42).
B. Many Jews and devout proselytes appear to want more information at present (13:43).
C. The Gentile proselyte was one who had “transferred their allegiance to Yahweh the God of Israel. Thus, proselytos in the LXX would sometimes describe a convert to Judaism… The OT clearly states that circumcision is the only required initiation rite for entrance into the covenant community (Gen. 17:9-14; Ex. 12:48).”[47]
V. The next Sabbath day assembly at Antioch of Pisidia (13:44-49):
A. Apparently word of Paul’s sermon traveled quickly throughout the whole city.
B. Most of the people dwelling in Antioch assembled to hear more about the message preached by the apostle Paul.
C. The Jews; however, were filled with jealousy when they saw the multitudes.
1. A contrast is detected between the Jews and the multitudes that showed up to hear the gospel message of salvation.
2. The conclusion drawn is obvious: the masses were primarily Gentiles.
3. Paul’s message was one of salvation apart from the Mosaic Law (13:39). The message gave Gentiles, who were not proselytes, hope apart from being Mosaic Law keepers.
4. The Jews were offended at Paul and Barnabas’ success and resorted to defaming them and their preaching stating they were guilty of “blaspheme” (13:45).
5. Interestingly, these Jews were ready and eager to hear more about what Paul and Barnabas had to say until they saw the interest of the masses. Jealousy then came into their heart and stole away the seed of God that was planted.
D. Paul and Barnabas expose the hypocrisy of the Jews (13:46). Paul was duty bound to preach to the Jews first, yet they “thrust” the gospel message away from them in a foolish fit of jealousy (13:46b).
1. Paul and Barnabas reveal the truth regarding who is guilty before God!
2. The Jews “thrust” the gospel message away and thus they are guilty of “resisting the Holy Spirit” as the Jews who stoned Stephen (Acts 7:51) and, more recently, as Elymas the sorcerer on the Island of Cyprus did (Acts 13:10).
3. Though Paul was duty bound to bring the gospel message to the Jew first (Romans 1:16-17), he too was duty bound by Jesus to preach to the Gentiles. Jesus told Paul on the road to Damascus that he was to “bear my name before the Gentiles” (Acts 9:15).
4. The Jews had no rebuttal to such action. Paul quotes from the OT before the Jews have a chance to claim his error by going to the Gentiles. Paul uses a statement from Isaiah the prophet: “I have set thee for a light of the Gentiles, that thou should be for salvation unto the uttermost part of the earth” (Acts 13:47 from Isa. 49:6).
E. When the Gentiles heard this proclamation from the OT prophet Isaiah, they were filled with joy due to their new understanding of God’s mercy extended toward them as well as the Jews.
1. The results of such preaching produced new converts of the Gentiles. Luke records, “as many as were ordained to eternal life believed” (13:48).
a. The word “ordained” (ASV; KJV); (appointed NKJV) means those “to whom God had decreed eternal life” (Thayer 615).
b. Question: Did God predestine individuals to eternal life and leave others out? Certainly not. Such childish thinking eliminates the very scheme of God’s redeeming man that began with Abraham in Genesis 12. God promised that through the seed of Abraham would all nations be blessed. That seed promise was fulfilled in Jesus Christ (Gal. 3:16). Jesus’ blood was shed that all men may receive the remission of sins (Matt. 1:21, II Peter 3:9).
2. The word “believe” is the key to understanding the “ordained.”
a. Recall that Peter had preached Jesus to the household of Cornelius (Gentiles) saying, “To him (Jesus) bear all the prophets witness, that through his name every one that believes on him shall receive remission of sins” (Acts 10:43).
b. The word believe here is defined as, “the faith by which a man embraces Jesus, i.e. a conviction, full of joyful trust, that Jesus is the Messiah – the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ” (Thayer 511).
c. To believe in Jesus is to obey Jesus! What must man do then? What does Jesus say to do?
1. Jesus commanded his disciples to preach his death, burial, resurrection and ascension into heaven for the remission of man’s sins (Matt. 28:19 and Acts 4:12).
2. Those who believed this message through the process of gospel preaching (Rom. 10:17) were to confess the name of Jesus as Lord, one who had been crucified and resurrected for our sakes (Rom. 10:9-10).
3. Those who believed Jesus were to “repent” of a previous life style (Acts 2:38, 17:30).
4. Those who believed Jesus were to be “baptized” into Christ for the remission of sins (Acts 2:38).
5. Faithful living was preached by Jesus (Matt. 7:24-27) and the apostles (Titus 3:8).
3. The connection between “ordained to eternal life” and “belief” is now locked!
a. God has decreed eternal life (ordained) to those who believe!
b. This is a promise of God.
c. A promise that is clearly delivered through the gospel message (Cf. II Thess. 3:13-15).
F. The results of this preaching were that many obeyed the gospel and became Christians in Antioch and Pisidia (13:49).
VI. The rebellious Jews stir up trouble (13:50-52):
A. The Jews did not remain quiet while all this preaching went on.
B. The Jews secretly went to “devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas” (13:50).
1. Evidently the Jews were in the minority in Antioch of Pisidia yet they held high influence among the Gentile converts.
2. The Jews went to the wives of prominent men in the city and stirred up a persecution against Paul and Barnabas. No doubt they spoke lies and struck at the very integrity of Paul and Barnabas painting an ugly picture of these men in the minds of the Gentiles.
3. The tactic worked, Paul and Barnabas were “cast out of their borders” (i.e. Pisidia).
4. We are not told what persecutions they endured yet Paul latter tells us in II Tim. 3:11 that the Lord delivered him out of every persecution in the region of Galatia.
5. Paul tells us in II Cor. 11:25 that he suffered beatings with rods on three occasions. Paul and Barnabas very well may have been beaten here in Antioch.
C. Paul and Barnabas “shook off the dust of their feet against them” (13:51).
1. When Jesus gave the limited commission to his disciples to go to the household of Jews and preach the gospel, he told them, “as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them” (Luke 9:5).
2. “The act is symbolic; how serious it is Matt. 10:15 states; and it means that the dust is left behind as a testimony or witness (Mark 6:11) that the kingdom had been brought near by the feet of these messengers whose dust was thus left behind (Luke 10:11). That dust will testify on the Day of Judgment that wicked obduracy drove the messengers away.”[48]
3. More on shaking dust off the feet as a testimony against in Matt. 10:14; Mark 6:11; Luke 10:11.
D. Paul and Barnabas travel to Iconium. Iconium was located approximately 80 miles to the east in Lycaonia of Galatia.
E. Lastly, a passing mention of the disciples at Antioch being “filled with the Holy Spirit” is mentioned. For more information on being filled with the Holy Spirit see Appendix 1.
Chapter 14
46 AD
I. Paul and Barnabas preach in Iconium (14:1-7):
A. Paul and Barnabas “so spake that a great multitude both of Jews and of Greeks believed” (14:1).
1. Speak (lalesai) = “to use words in order to declare one’s mind and disclose one’s thoughts; to speak: used in the NT of teachers, - of Jesus, the apostles, and others” (Thayer 368-369).
2. So (Outos) = “manner” (LS 580).
B. The manner or authority of Paul and Barnabas’ words were established by “signs and wonders” (13:3b).
1. Signs = “a sign, prodigy, portent, i.e. an unusual occurrence, transcending the common course of nature; of miracles and wonders by which God authenticates the men sent by him, or by which men prove that the cause they are pleading is God’s” (Thayer 573). (The effect of miracles)
2. Wonders = “something so strange as to cause it to be ‘watched’ or ‘observed’” (Thayer 620). (The reaction to the miracles).
3. Acts 2:22 adds the word “mighty works” (miracles) = “power; specifically, the power of performing miracles” (Thayer 159). (The act itself).
C. Such convincing preaching (Mark 16:20), went on for “a long time” in Iconium. The results: “a great multitude both of Jews and of Greeks believed” (14:1).
D. Again, such success stirs up the hardness of the Jews heart and convicts them to persecute Paul and Barnabas (14:2):
1. Some Jews were “disobedient” to the word Paul and Barnabas preached (14:2).
2. These Jews “stirred up the souls of the Gentiles, and made them evil affected against the brethren” (14:2b).
a. These jealous Jews stirred up or “epegeiran” “to raise or excite against: to stir up against one” (Thayer 229).
b. Secondly, they made the Gentiles “evil affected” = “to embitter; render evil affected” (Thayer 320).
c. The rebellious Jews infected the minds of the Gentiles with bitterness against the apostle Paul and Barnabas.
d. Such bitterness and excitement existed that there was a division in the city of Iconium. The Jews had infected the minds of some like a disease.
e. A Newspaper article by other “liberal” churches of Christ in our area state their convictions on musical instruments as a matter of “personal conviction.” You can worship the way you want to. Personal conviction was the matter of Romans 14; however, a musical instrument in the body of Christ is not a matter of personal conviction. “For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent” (Romans 16:18).
E. Verse 4b speaks of Paul and Barnabas as “apostles”
1. The word apostle is defined as “a delegate, messenger, one sent forth with orders” (Thayer 68).
a. Examples of men named apostles who were not apostles in the since that the twelve were: Jn. 13:16, II Cor. 8:23; Phil. 2:25.
b. The apostles of Jesus Christ met the criteria of personally seeing the Lord in his resurrected state (Acts 1:22). No record of this occurring in the life of Barnabas is mentioned.
2. The rulers, Jews and Gentiles of Iconium made a plot against Paul and Barnabas to stone them and “treat them shamefully” (14:5).
3. Paul and Barnabas hear of their plan and escape to Lystra and Derbe where they preached the gospel (14:7).
II. Paul and Barnabas in Lystra (14:8-10):
A. As Paul and Barnabas are preaching at Lystra, a cripple man sat and listened.
B. Paul saw the man, fastened his eyes upon him and commanded the man to stand upon his feet.
C. This miracle is very similar to the one performed by Peter in Acts 3:1ff. Peter to “fastened” his eyes upon the lame man at the gate called beautiful and commanded that he take up his bed.
D. The significance of these two miracles is that the public knew of these men’s life long dilemma.
E. The faith of the man played no part of his being healed. The man in Acts 3 obviously was looking for money and not to be healed. The point is not whether one has faith to be healed, the issue is what comes of such healing?
1. The miraculous powers were given to the apostles and disciples to produce faith in those who witness them.
2. Secondly, miracles convinced the witness that the words spoken were true (Mk. 16:20).
F. The lame man Paul heals jumps up immediately, no gradual process of healing here. The miracle was instantaneous (14:10).
III. The response of the people of Lystra over Paul’s healing the crippled man (14:11-21):
A. The Lycaonians believed that the “gods had come down to us in the likeness of men” (14:11).
B. The Lycaonians were idolatrous people who believed in the Greek gods of mythology.
C. They determined that Paul was Mercury or Hermes and Barnabas Zeus or Jupiter.
1. “In Greek mythology Hermes was the messenger of the gods, the spokesman of Zeus, who was eloquent in speech and the legendary inventor of speech.”[49]
2. “Perhaps because the people feel certain that Paul was Hermes, Barnabas was made Zeus without further question.”[50]
3. So convinced were these citizens that Barnabas was Zeus that they brought their “oxen and garlands unto the gates, and would have done sacrifice with the multitudes” (14:13).
a. Garlands were flower arrangements adorning the sacrificial animal.
b. The priests of Zeus were prepared to make the sacrifice (14:13).
D. Barnabas’ name is mentioned before Paul’s in 14:14 due to the Lycaonians believing him to be Zeus. Again, Barnabas is referred to as an apostle (one sent). The two preachers “rent their garments” in a show of fear for the sinful practice these people were participating in (14:14).
E. Paul and Barnabas tell the Lycaonians that they are mere men, not worthy of worship and they preached the gospel to them (14:15).
1. They urged the Lycaonians to turn from their vain idols unto the living God (14:15).
a. The mythological gods with their temples were referred to as “vain.”
b. These useless idols and temples were really “nothing” (I Cor. 8:4).
c. Cf. also Isa. 37:19; 44:10-17; Hab. 2:18-19).
2. In contrast with the worthless gods is the “living God.” God is alive and well, not like the idol made of wood or rocks.
a. God is the creator of the heavens and earth and sea (14:15b).
b. In times past, God aloud man to walk in his own ways (14:16):
1. This same argument is made in Acts 17:30; Rom. 1, 2 and 11.
2. God allowed the sins of the Gentile world to run its course that they may see their sinful state and come to repentance when the gospel message of salvation was preached to them.
3. All along, the Gentile was without excuse for not believing in the living God because of their surroundings: rain from heaven, fruitfulness of the land that filled their hearts with food and gladness!
4. This same argument is made in Romans 1:19-20.
5. Surely all could see and declare the glory of God by viewing his handiwork in creation (Psalms 19:1ff).
F. Not much is said about the success Paul and Barnabas had in Lystra. The inference of 14:22 tells us that a church was established there with faithful brethren. II Tim. 1:5 gives names of some of these disciples (Lois and her daughter Eunice with Timothy her son: Cf. Acts 16:1-2).
G. Not long after this event, the jealous Jews from Antioch and Iconium came to Lystra, infected the minds of the people as they did in their own cities.
H. Paul is stoned to the point of the multitudes thinking he is dead (14:19). These same people were previously worshipping Paul and Barnabas. This reminds us of the triumphal entry of Jesus into Jerusalem contrasted with the shouts of “crucify him” (Matt. 21:9; 27:22).
I. The men drag him out of the city throwing his supposed corps into the open for savaging animals.
J. The disciples of Lystra followed and administered to Paul. He arises from the stoning and travels right back into Lystra (14:20).
K. The next day, Barnabas and Paul travel to Derbe (14:20b). Where Barnabas was during the stoning of Paul and why he is not mentioned as being stoned is not said.
L. The gospel is preached in Derbe and many disciples are made (14:21).
IV. Paul and Barnabas travel back through the four cities of Galatia (14:21-28):
A. Though Paul and Barnabas have been heading in an eastern direction that was leading them closer to their home in Antioch, they determine to go back west to revisit the young churches that had been established on this tour.
B. This meant going back to areas where they were not welcomed and secondly making another dangerous trek across the Taurus Mountains.
C. The purpose for this second stage of the first tour is given:
1. “Confirming the souls of the disciples” (14:22).
a. Confirm = “to establish besides, strengthen more; to render more firm, confirm one’s Christian faith” (Thayer 243).
b. The disciples would be encouraged to grow spiritually!
c. Thus Paul and Barnabas “exhorted them to continue in the faith” (14:22b). To exhort is to “instruct and comfort” (Thayer 482).
d. Such instruction included the given fact that they must suffer “many tribulations to enter into the kingdom of heaven” (14:22c). Persecutions were surely to come as they would stand for the truth. Paul encourages them to press on through such trials.
2. “Appointed for them elders in every church” (14:23).
a. The word “elder” is parsed as “AP – AM – P” (Adjective/Pronominal – Accusative/ Masculine – Plural) (Friberg 417).
1. Elder is to be a male.
2. There must be a plurality of elders.
b. The elder (presbuterous) = “of age, a term of rank or office; among Christians, those who presided over the assemblies or churches” (Thayer 536).
c. The elder is not different than the Pastor or Bishop (Cf. Acts 20:17, 28; Titus 1:5, 7).
d. Each eldership had authority over their own local work (I Peter 5:1-2).
3. Here we find leadership and organization being formed in the early church.
4. These men were “appointed.” “The word means to vote by stretching out the
hand as in II Cor. 8:19.”[51]
5. The elders were “commended” to the brethren (14:23b).
a. To “commend” is to “commit to one’s charge; to commend one to another for protection, safety, etc.” (Thayer 486).
b. Paul and Barnabas guided the churches in appointing elders that they may be protected! That doctrine would remain pure and the flock spared!
D. Leaving Antioch, the two travel through Pisidia, over the Taurus Mountains, through Pamphylia to the city of Perga where they preach the word of God (14:24).
E. Leaving Perga, the capital city of Pamphylia, Paul and Barnabas travel about five miles to a city southwest of Perga known as Attalia (14:25).
F. Paul and Barnabas board a ship in Attalia, travel eastward to Antioch of Syria where they began their journey (14:26).
G. Arriving at Antioch, they called the church together and rehearsed all that had taken place on their trip (14:27).
H. The entire tour took approximately three years (AD 45 to AD 48).
Chapter 15
49 – 50 AD
I. False teaching from Jerusalem infects the brethren at Antioch (15:1):
A. Paul and Barnabas have just related to the brethren at Antioch that God had “opened a door of faith unto the Gentiles” (14:27).
B. The false teachers of Jerusalem were attempting to close this door claiming that Gentiles must be circumcised (15:1) and keep the Mosaic Law (15:5).
C. Apparently, these Jewish Christians reported to the brethren at Antioch that the church in Jerusalem sent them with this teaching (Cf. 15:24).
D. Paul’s apostleship seems to be challenged at this time as well. Galatians chapters one and two imply that not only Paul’s apostleship but his teaching on circumcision was challenged.
E. Such false teaching did not go unchallenged (15:2)!
1. Paul and Barnabas had “dissension and questionings” with the false teachers.
a. Dissension: “strife” (Thayer 586). “Strife, discord, disunion (AG 764).
b. Questionings: “mutual questioning, disputation, discussion” (Thayer 594). “Dispute, discussion” (AG 775).
2. Paul and Barnabas debated these false teachers because their teaching was not true. Paul told the Galatians regarding this incident, “to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you” (Gal. 2:5). Therefore the debate raged. Jude exhorts us to “contend earnestly for the faith which was once for all delivered unto the saints” (Jude 3). The word “contend” is defined as “fight, contend. The dat. Dependent on it indicates for the most part either the one against whom one is fighting (plut., Fab. 23,2), or the pers. Or thing upon whom (which) one depends for support in a fight” (AG 281). “To strive, as in battle; fight… to strive in controversy or debate; dispute” (AHD 316).
3. While in Antioch, Titus is “compelled” (Gal. 2:3) to be circumcised. Such an action would have been a compromise of the truth.
4. The church in Antioch decided to send Paul and Barnabas to Jerusalem to eliminate this teaching from its source (15:2).
5. The church’s decision; however, was not without direction. The Holy Spirit commanded that Paul go to Jerusalem and he conferred (Gal. 2:2).
II. Paul, Barnabas and Titus (Gal. 2:1) go to Jerusalem to settle the matter (15:2-5):
A. Paul, Barnabas and Titus travel approximately 300 miles south to Jerusalem (15:3).
B. As the men travel, they proclaimed to the churches in Judea the conversion of the Gentiles and caused much joy.
C. Arriving in Jerusalem, Paul and his company are received (Gal. 2:9) by the brethren. Paul and Barnabas quickly rehearse the events that transpired regarding the Gentile converts made in Galatia and Antioch (15:4).
D. As Paul, Barnabas and Titus are rehearsing the events, a sect of the Pharisees that were Christians stood and proclaimed, “It is needful to circumcise them, and to charge them to keep the Law of Moses” (15:5).
III. A debate over whether or not Gentiles should be circumcised and keep the Mosaic Law (15:6-11):
A. The apostles, elders and entire church of Jerusalem was gathered together to discuss the matter (15:6, 12, 22).
B. The “questioning” (debating) continued (15:6).
C. (Gal. 2:2); It may be that at the point of the discussions getting intense, the apostles, elders and Paul’s party gathered for a private meeting during which time the following occurs:
1. Peter hears both sides and then takes his turn to speak (Acts 15:7ff):
2. Peter reminds the Jewish brethren of the event that transpired ten years earlier regarding the conversion of Cornelius’ household.
3. God gave them the Holy Spirit just as he did the apostles.
4. God looks upon their hearts and offers them remission of sins like the Jews.
5. The conclusion: “why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?” (15:10).
a. To “make trial of God” is to “challenge him, as it were, to give proof of his perfections:” (Thayer 498). “A trial of God by men. Their intent is to put him to the test, to discover whether he really can do a certain thing, esp. whether he notices sin and is able to punish it. In Acts 15:10 the trial consists in the fact that after God has clearly made his will known by granting the Spirit to the Gentiles (vs. 8), some doubt him and make trial of him to see whether he really will make his will operative” (AG 640).
b. To “put a yoke upon the neck of the disciples.” “Used metaph. Of any burden or bondage: as that of slavery; of troublesome laws imposed on one, esp. of the Mosaic Law, Acts 15:10; Gal. 5:1; hence the name is so transferred to the commands of Christ as to contrast them with the commands of the Pharisees which were a veritable ‘yoke’; yet even Christ’s commands must be submitted to, though easier to be kept: Matt. 11:29” (Thayer 272-273).
c. Such a yoke was never bore by the demanding Pharisees. Their conduct is therefore inconsistent with their demands. They are pronounced guilty of resisting God as did those who stoned Stephen (Acts 7).
6. Peter concludes saying that the Gentiles shall be saved by the grace of God just as the Jews (15:11).
IV. Barnabas and Paul take a turn to speak about the matter (15:12):
A. It is likely that Barnabas’ name is mentioned first here due to the brethren in Jerusalem being more familiar with him.
B. Both men stand before the church in Jerusalem and give testimony regarding the signs and wonders that have been worked by the Gentiles. More proof that God has already accepted them in their uncircumcised state.
C. “One point remains clear: The truth regarding the subject under discussion at this conference was not determined through the deliberations of the brethren there; rather, it had already been divinely revealed and established and needed only to be accepted.”[52]
D. Here is an authorized example for Christians today to debate brethren over established truth!
V. James speaks before the brethren regarding the matter (15:13-21):
A. This same James authored the epistle of James. He was not one of the twelve apostles.
B. James begins his speech rehearsing the things Peter said regarding the household of Cornelius (15:14).
C. Secondly, James states that what Peter has said is in harmony with what the prophets of old had foretold would happen. He quotes from Amos 9:11-12 regarding the Gentiles being acceptable to God.
D. James draws his conclusion:
1. The Jews are not to trouble the Gentiles who turn to God (15:19).
2. Secondly, James proposes that a letter be written to the Gentiles that explains to them the following: “although they did not have to keep the Law of Moses, they did have to abstain from some of the practices that the Judaizers condemned.”[53]
a. Pollution of Idols
1. Verse 29 explains this pollution as meat sacrificed to idols.
2. Not all sacrificed meat was to be rejected (Cf. I Cor. 8:8; 10:25-26).
3. I Cor. 10:20-21 reveals sinful practices of eating meat sacrificed to idols only if participation at idolatrous feast occurred.
4. Apparently this is the sin James speaks of here.
b. Fornication
1. A broad term which includes every unlawful sexual act.
2. The Gentiles were particularly subject to this sin because many of their deities were worshipped with sex.
c. Animals strangled
1. Moses told Israel that God would be against the individual who ate blood because life was in the blood (Cf. Lev. 17:10-12).
2. A strangled animal has its blood (Lev. 17:13).
d. Blood
1. Cf. “c” above. This law was in existence long before the Mosaic Law (Gen. 9:4).
E. Finally James says that Moses is read in every synagogue (15:21). If then the Jews were convinced that the Mosaic Law is not now binding, some may conclude that they may practice any unlawful acts. Sounds like the grace only theories of today.
F. James wanted to be clear on this point: “As the gospel was preached to the Jews and as they were converted to Christ, they would need to understand that the abolition of the Law of Moses did not give men the license to live as the heathen did. The publication of this letter would make this clear.”[54]
VI. The church in Jerusalem compose the letter James suggested and sent it to Antioch by the hands of Paul, Barnabas, Titus, Judas and Silas (15:22-29):
A. The church in Jerusalem determined to send Judas and Silas back with Paul, Barnabas and Titus with both a letter and verbal confirmation that the false teaching of the Jews in Antioch are not accepted by the Jerusalem church (15:22-24).
B. The letter states the same things that James said in verses 13-21).
VII. The trip back to Antioch with the written and verbal confirmation from the Holy Spirit that the false teachers were wrong (15:30-35):
A. These men took this epistle back to Antioch, read it in the hearing of the brethren and all who heard rejoiced in the “consolation” (15:30-31).
B. Judas and Silas (prophets) remained in Antioch encouraging the brethren and confirming their teaching as true with signs and miracles (15:32).
C. After “some time” (15:33), the disciples at Antioch peacefully dismissed Judas and Silas and they returned to Jerusalem.
1. Just how long they stayed is not said. If the Jerusalem conference occurred AD 49 - 50 and the second tour of preaching began AD 50 it may be safe to conclude that the two remained for a few months. Paul and Barnabas preached in Antioch for an unspecified time as well (15:35).
2. The church in Antioch “dismissed” Judas and Silas (15:33). To dismiss is to “depart, send away” (Thayer 66). Judas and Silas may have desired to go home, the church in Antioch bid their farewell to them in peace.
3. Verse 34 is omitted in the ASV due to it not being in many older manuscripts. The verse is apparently and explanation of Silas’ presents in 15:40.
4. Evidently Silas went back to Jerusalem with Judas and later returned.
D. Most seem agreed that it is during this time of preaching in Antioch before the second tour of preaching, that the event of Galatians 2:11-21 takes place. Peter had sinned by showing respect of persons regarding the Jews and Gentiles. Peter’s actions are somewhat hard to believe in light of the events of Acts 10 and what has just taken place in Jerusalem.
VIII. The Second Tour of preaching (AD 50):
A. As Paul and Barnabas remained in Antioch for a little over a year after the Jerusalem conference, Paul decides to travel back to the churches of southern Galatia to “see how they faired” (15:36).
B. Barnabas agrees to go but desires to take John Mark with them. Apparently John Mark had regained the confidence of Barnabas but not Paul. Mark had left Paul and Barnabas in Pamphilia (13:13). The reason for Mark’s early departure is not given yet is seems evident that the impending danger was more than his faith allowed him to handle. This faith failure seems to not set well with Paul. “A man who failed once at a crucial time might well fail again.”[55]
C. Paul and Barnabas then participated in a “sharp contention” to the point that they went their separate ways. Paul went to Cilicia and Syria with Silas while Barnabas took his cousin John Mark and went back to the island of Cyprus.
1. Sharp contention: (paroxusmos): “Irritation” (Thayer 490). “Irritation, exasperation, Dem., N.T.: a provoking” (LS 610). “A sharp fit of anger, sharp contention, angry dispute” (Moulton 310). “Irritation, sharp disagreement” (AG 629).
2. Apparently they had an argument. Paul and Barnabas became “exasperated” with one another and thought it best to part their separate ways. Later we read of Paul, Barnabas and John Mark in favorable ways which indicates that John Mark eventually regains the confidence of Paul as he had with his cousin Barnabas (II Tim. 4:11; Cf. also I Cor. 9:6; Col. 4:10,11).
3. Notice that there was no doctrinal difference between the two, they simply disagreed over a matter of judgment.
4. One interesting note is that Barnabas is termed the “son of exhortation (consolation)” (Acts 4:36). The word “exhortation” means “persuasive discourse, stirring address, instructive, admonitory, consolatory; powerful hortatory discourse: Ro. 12:8; a man gifted in teaching, admonishing, consoling, Acts 4:36” (Thayer 483).
a. Barnabas did no consoling in this incident and neither did Paul.
b. The two disagreed over a matter of personal judgment.
D. The last we heard of John Mark was that he went to his home in Jerusalem (13:13). Silas was last heard of returning to Jerusalem as well (15:33).
E. At some unspecified point, both Silas and John Mark return to Antioch and are present during this argument.
F. Paul chooses Silas and the two are “commended” by the church in Antioch (15:40).
1. To be “commended” = “to commit or commend” (Thayer 481; Moulton 302). “To give or hand over” (LS 595).
2. Apparently the church in Antioch handed over or committed the work of Cilicia and Syria to Paul and Silas. It may have to do with the fact that they financially supported the trip??
3. Paul and Silas travel through Paul’s homeland “confirming the churches” (15:41).
a. Paul had previously preached the gospel in Cilicia and Syria evidently having much success (Cf. Acts 9:30; Paul reveals in his Galatian epistle that while in Tarsus, he preached to the region of “Syria and Cilicia” [Gal. 1:21]. Evidently, Saul’s preaching was successful [Cf. Acts 15:23, 41]).
b. To “confirm” = “to establish besides, strengthen more; to render more firm, confirm: one’s Christian faith, Acts 14:22; 15:32,41; 18:23” (Thayer 243).
Chapter 16
50 AD
I. Paul and Silas meet Timothy in Lystra of Galatia (16:1-3):
A. Preliminary information about Timothy:
1. Son of a Jewess (16:1).
2. Timothy’s father was a Gentile (16:1).
3. Timothy’s mother Eunice, and his grandmother Lois, had taught him the OT scriptures from his youth (II Tim. 1:5, 3:15).
4. Apparently Timothy had been baptized by Paul on his first tour of preaching (II Tim. 1:2).
5. Timothy had been a Christian now for about 4years and was “well reported of by the brethren that were at Lystra and Iconium” (16:2). The phrase, “well reported” = “testify; emphatically; to utter honorable testimony, give a good report: to be well reported of, to have good testimony borne to one, accredited, attested, of good report, approved"” (Thayer 391).
B. Paul took Timothy and circumcised him “because of the Jews that were in those parts: for they all knew that his father was a Greek” (16:3).
1. Circumcision was not a command upon the disciples of Christ (Cf. I Cor. 7:19).
2. Why then did Paul not have Titus, a Greek, circumcised (Gal. 2:3-5) but here Paul is instrumental in seeing that Timothy was circumcised?
3. The answer is found in the last clause of verse 3, “because of the Jews that were in those parts:”
a. The Jews were those who kept the Mosaic Law and met regularly in the synagogues.
b. These Jews would not even give Timothy the opportunity to preach to them if he were not circumcised. He would have been viewed as an apostate Jew-Gentile hybrid having no place among them.
c. Paul therefore takes Timothy and circumcises him to eliminate this potential problem.
d. Titus, on the other hand, was being compelled by Jewish Christians who believed a man must be circumcised and keep the Mosaic Law to be saved (Acts 15:5). For this cause Paul states, “we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you” (Gal. 2:5).
e. Paul therefore did not circumcise Timothy for his salvation, but for his influence among potential Jewish converts.
f. Therefore there was no “doctrinal toleration” on the part of the apostle Paul or the part of Timothy as some are reported saying. Some have even tied this event in with Romans 14 as “case in points” where we must “receive” individuals whom disagree with us on matters of the faith.
g. Neither this case, nor the case of Paul and Barnabas separating were matters of doctrine and therefore cannot be used as examples of “doctrinal toleration.”
h. One point should be clear here. Circumcision was a matter that all were aware of. Apparently it was a common question, “are you circumcised?” The answer to such a question would associate one as a follower of the Mosaic Law or not. Today, such a question may be, “have you been baptized for the remission of your sins?” If yes, then we may count this one as a brother or sister in Christ.
1. A secondary inquiry would be to know whether this brother or sister is remaining faithful. There is then a since of watching going on with Christians for the purpose of:
a. Lawful fellowship (Cf. Rom. 16:17; I Jn. 1:5).
b. That the erring individual may be brought back to Christ (II Thess. 3:14; James 5:19-20).
2. The one baptized for the remission of sins who walks not after the truth is not to be fellowshipped by faithful brethren (Eph. 5:11; II Jn. 9-11).
II. Delivering the “decrees” written by the apostles and elders in Jerusalem (16:4-5):
A. As Paul, Silas and now Timothy traveled through the cities of Galatia confirming the churches, they too delivered the “decree” that was written by the apostles and elders in Jerusalem (Acts 15:23ff).
1. The decree of the Jerusalem conference is the first recorded written information for disciples to read and study.
2. A “decree” (dogma) “certain decrees of the apostles relative to right living” (Thayer 154). “A public decree, ordinance” (LS 207). “A decree, statute or ordinance, Lk. 2:1; Acts 16:4; 17:7; Eph. 2:15; Col. 2:14” (Moulton 104).
3. The decree was part of the law of Jesus Christ (Gal. 6:2) or gospel message (Eph. 1:13). This decree was a command of God. The writing was therefore inspired and accepted as a matter of the faith (Jude 3).
III. Paul, Silas and Timothy travel through Phrygia and Mysia to Troas (16:6-10)
A. Phrygia is the region within Asia just west of Galatia.
B. Apparently Paul and his companions travel northwards through Phrygia and Galatia and come to Bithynia. They were forbidden to travel and preach in Asia (16:6).
C. The three men travel as far north west as Mysia and decided to travel into Bithynia; however, “the Spirit of Jesus suffered them not;” (16:7).
D. At this point they are forbidden from entering Asia to preach, they are forbidden to enter Bithynia from Mysia, there is only one other course; travel west through Mysia and land at the coastal city of Troas (16:8).
E. Paul has a vision, while in Troas, of a man from Macedonia bidding him to come over and help them (16:9).
F. Immediately after the vision, Paul and his companions cross the Aegean Sea in rout to Macedonia (16:10).
1. This is our introduction to Luke.
2. Luke modestly introduces himself into the text by the first person plural pronoun “we” (16:10). Before this text, Luke had used the third person pronoun representing people other than himself.
3. Luke was a physician (Col. 4:14) and a Gentile (Col. 4:11, 14).
4. Luke too considered himself a preacher (Acts 16:10).
G. Nothing is said about preaching in Troas; however, it appears that a church was established there (Cf. II Cor. 2:12).
IV. Paul, Silas, Timothy and Luke travel to Macedonia (16:11-13):
A. Leaving Troas, Paul and his companions travel westward through the Aegean Sea and land at a small island called Samothrace (16:11).
1. Samothrace was approximately sixty miles by sea from Troas.
2. Luke uses nautical terms in Acts that help determine the degrees of difficulty in their travels. Example, 16:11 states that their course from Troas to Samothrace was a “strait course.” Lenski states of this phrase, “to make a straight run is the proper term for sailing straight before a favorable wind without having to tack.”[56]
B. Traveling northwest from Samothrace, Paul and his companions land at a seaport of Macedonia known as Neapolis.
C. Leaving Neapolis, they travel twelve miles westward to Philiippi.
1. Philippi was “the first of the district, a Roman colony”: (16:12)
a. Philippi was first made a Roman city within one of the four providences of Macedonia in 168 BC.
b. A Roman “colony” (kolonia) is best identified by Thayer as a city that is considered “the chief city.” Philippi was given this designation by Octavianus in 42BC after defeating Brutus and Cassius of Rome. Octavious celebrated the victory by naming Philippi the “chief city” of the providence in Macedonia (Cf. Thayer 354).
2. Apparently there was no synagogue in Philippi. It may be that Paul and his companions had asked around town regarding the whereabouts of a Jewish place of worship. The information led them to a river outside of town were women met to pray (16:13).
a. Most seem to agree that the river near the city gate is known as the Gangites.
b. Here, Paul and his companions preach the gospel to these women (16:13).
V. Lydia’s conversion (16:14-15):
A. Lydia was a “seller of Purple” (16:14).
1. “The purple dye was obtained from a conchylium, the shellfish Murex trunculus of Linnaeus, and the waters at Thyatira produced the brightest and the most permanent hues.”[57]
2. “Since approximately eight thousand mollusks were required to produce one gram of purple dye, purple cloth was extremely expensive, and the Bible refers to it almost exclusively as used by kings or for cultic purposes.”[58]
3. This purple “formed the trimming of the white Roman toga as well as of the tunic; the rich wore purple (Luke 16:19).”[59]
B. Lydia was from the city of Thyatira (16:14):
1. Thyatira was one of the chief cities in Asia. Located within the province of Lydia it is likely that this woman received her name from her homeland.
2. The city of Thyatira is mentioned in Revelation 2:18 by the apostle John as having a church located there.
C. Lydia was one who “worshipped God” (16:14)
1. Lydia was likely a Jewish proselyte having come to Judaism in Thyatira due to the fact that there were no synagogues in Philippi.
2. Her worship would have been that of Mosaic ordinances.
D. Lydia is said to have “heard” Paul, Silas, Timothy and Luke preach the gospel (16:14). Hearing is the beginnings of faith (Rom. 10:17).
E. The Lord “opened” the heart of Lydia that she would “give heed unto the things which were spoken by Paul” (16:14):
F. How did God open Lydia’s heart?
1. The word “open” means “to open and explain” (LS 192). “To open the mind, the heart, so as to understand and receive” (Moulton 94). “To open the sense of the Scriptures, explain them, to open the mind of one, i.e. cause him to understand a thing, to open one’s soul, i.e. to rouse in one the faculty of understanding or the desire of learning" (Thayer 140). “Open the ears; make understanding possible, the heart; enable someone to perceive” (AG 187).
a. Lydia heard the gospel preached by the evangelist.
b. Through the process of hearing, one gains understanding. One weighs the things said and either accepts the words as truth or rejects them as rubbish.
c. The scriptures reveal that Lydia did not reject the gospel message but rather “gave heed unto the things spoken” by Paul, Silas, Timothy and Luke.
1. Consider the fact that in Acts 8:6 the people gave heed to the things
Philip had preached!
2. Again, Paul told Timothy to “give heed to reading, to exhortation, to
teaching…” (I Tim. 4:13).
a. To give heed (prosecho): “to assent to, yield credence to, follow, adhere or be attached to” (Moulton 349).
b. The message was preached, Lydia heard, she understood the words and yielded to the gospel’s demands.
1. The gospel preached to Lydia was the same gospel message that Peter preached on Pentecost in Acts 2, Philip preached to the Samaritans and the Ethiopian Eunuch in Acts 8. Lydia heard the same gospel Ananias preached to Saul in Acts 9 and Peter preached to the household of Cornelius in Acts 10.
2. Therefore she heard of Jesus, believed upon His name, confessed Jesus to be the savior of the world, repented of her sins and was baptized for the remission of those sins (Cf. 16:15).
2. Did the Holy Spirit come upon Lydia and physically open her mind against her will?
3. No! Her mind was opened because she first heard the gospel preached as in every case of conversion in the book of Acts! We often say, “have an open mind” when discussing an important topic. That simply means weigh the ideas and thoughts and make a decision. That which opened Lydias’ mind was the word of God.
4. God draws people to him through hearing, learning and teaching (Jn. 6:44-45).
5. The gospel message enlightened her to the truth and in this way God opened her mind to it. She now understood the truth because of revelation!
G. After the conversion of Lydia, she hospitably “constrained” (persuaded) Paul, Silas, Timothy and Luke to abide at her house (16:15).
VI. Paul and Silas arrested in Philippi (16:16-28):
A. Evidently Paul, Silas, Timothy and Luke remained in Philippi for a while preaching the gospel and staying at the house of Lydia.
B. One day, on their way to preach at the place of prayer, a lady having a “spirit of divination” met them.
1. A “spirit of divination” (pneuma puthona) (spirit of a python): “in Greek mythology the name of the Pythian serpent or dragon that dwelt in the region of Pytho at the foot of Parnassus in Phocis, and was said to have guarded the oracle of Delphi and been slain by Apollo” (Thayer 557). “Later, equivalent to a soothsaying ventriloquist; a soothsaying demon” (Moulton 356).
2. Apparently the girl was possessed of a demon and used her power for monetary gain by “soothsaying” (16:16).
a. Soothsaying = “Prophesy, divine, give an oracle; of a demoniac pagan slave-girl Acts 16:16) (AG 491).
b. “A false prophetess” (Thayer 389).
3. The girl made false prophesies and used demonic powers to confirm them.
a. A demon possessed man in Luke 8:28 made a similar confession regarding Jesus as this demon possessed girl did.
b. Do demons possess people today and give them power?
1. Many today are certainly under the influence of the devil (2 Tim. 2: 24-26).
2. James tells us that if we resist the devil he will flee from us (4:7).
3. Involuntary demonic possession can in no way exist today for the following reasons:
a. Jesus gave the limited commission to the seventy giving them power over demons (Luke 10:17).
b. The apostles had power over demons as well (Cf. Acts 16:18).
c. Involuntarily being possessed of a demon would demand a miraculous removal of such as occurred in the days of Jesus and the early church. I therefore reject the idea that demons possess people today because miraculous manifestations on the part of men have ceased (Cf. I Cor. 13:9ff).
C. The girl followed Paul and his companions for “many days” crying, “these men are servants of the Most High God, who proclaim unto you the way of salvation” (16:17).
D. Paul was “sore troubled” by this continual proclamation on the part of the girl and commanded the demon to come out of the girl (16:18).
1. Why would such a proclamation cause Paul “sore trouble?”
a. The preaching of the gospel of Jesus Christ was a message from Jesus delivered to the apostles and prophets by the Holy Spirit (Cf. Jn. 16; Eph. 3:1-5). This message was confirmed by signs, wonders and miracles (Mark 16:20; Heb. 2:3) of God.
b. Paul did not want truth being revealed by a false prophet using demonic powers. Everything about the girl was antithetical to God.
2. Secondly, notice that the apostle Paul removed the demonic spirit “in the name of Jesus Christ” (16:18).
a. This phrase in indicative of the authority of Jesus Christ.
b. “To do a thing i.e. by one’s command and authority, acting on his behalf, promoting his cause” (Thayer 447).
c. Cf. the following verses: Deut. 18:20-22; I Sam. 17:45; Jer. 44:16; Micah 4:5; Matt. 28:18-19; Acts 2:38, 3:6, 4:11, 5:40; 8:16; 9:27-29; 10:48; 16:18; 19:5; I Cor. 5:4; I Cor. 6:11; Eph. 5:20; Col. 3:17; II Thess. 3:6; James 5:10.
E. Once the masters of the girl saw that her powers were gone, they were in a fit of rage. They dragged Paul and Silas to the “marketplace” to be tried by the “magistrates” of the city (16:19-20).
1. The marketplace = “public place where trials are held” (Thayer 8).
2. Magistrates = “a civic commander, a governor” (Thayer 590).
F. The charge against Paul and Silas was that they “troubled the city” (16:20). The trouble is spelled out, they “set forth customs which it is not lawful for us to receive, or to observe, being Romans” (16:21).
1. “The Roman law forbade Romans to introduce or practice any new religion; they were required to worship their own gods and no others. The Jews were permitted to practice their own religion, provided they did not attempt to proselyte Roman citizens.”[60]
2. The consequence: Paul and Silas were beaten with rods (16:22).
3. One of the beatings Paul alluded to in II Cor. 11:25 may be said subject.
G. Where Luke and Timothy are during all this is unknown.
H. After the beating, Paul and Silas were thrown in jail by the magistrates. These rulers charged the jailor to keep the prisoners in ward. Upon hearing this, the jailor took Paul and Silas into the “inner prison” and put them in “stocks” (16:24).
I. “In a Roman prison there were usually three distinct parts: 1. The communiora, or where the prisoners had light and fresh air; 2. The interiora, shut off by strong iron gates with bars and locks; 3. The tullianium, or dungeon, the place of execution or for one condemned to die.”[61]
J. At midnight, Paul and Silas were praying to God and singing hymns to God and the prisoners were listening (16:25).
1. Singing “hymns” (humneo) “to sing the praise of” (Thayer 637).
2. Ephesians 5:19 reads, “speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord.”
a. Psalms (psalmos) = “song of praise, psalm, of Christian songs of praise” (AG 891).
b. Hymns (humneo)= “song of praise” (Thayer 637).
c. Spiritual songs (ode) = “a song, lay, ode; in the scriptures a song in praise of God or Christ” (Thayer 679). “They are designed to edify, admonish, and or teach.”[62] Many of the songs we sing in the church today are songs of praise. We seldom hear songs which admonish and teach; it may be the reason we have many weak kneed Christians who are in love with love yet despise teaching and doctrine (Cf. II Tim. 4:3). If any would like to read a song of admonition just read Moses’ song recorded in Deuteronomy 32.
3. The singing Paul and Silas were doing was “humneo.” That is, they were singing praises to God. I therefore reject the idea that we are to have singings for the purpose of teaching and converting the lost based on this passage as some have tried to teach. If teaching were the goal of Paul and Silas, the Holy Spirit would have used the word “ode” (spiritual songs).
K. As Paul and Silas are singing, a miraculous earthquake struck shaking loose the cell bars and the prisoner’s chains.
L. The loosing of the prisoners caused the jailor to decide to take his life because he thought they had all escaped (16:27). Punishment for escaped prisoners on the guard was torture and death.
M. Paul calls to the jailor and assures the desperate guard that the prisoners were all there, no one had escaped (16:28).
VII. The conversion of the Philippian jailor (16:29-34):
A. The jailor was greatly afraid for he had heard and saw the wreckage caused by the earthquake. He is sure that Paul and Silas have something to do with it and falls before them on his knees.
B. Apparently the jailor knew somewhat of the teachings of Paul and Silas. The jailor must have been familiar with Jesus and his teachings.
C. The jailor asks, “Sirs, what must I do to be saved?” (16:30).
1. Paul and Silas tell the jailor to “believe on the Lord Jesus” (16:31).
2. Secondly, Paul and Silas “spake the word of the Lord unto him and all that were in his house” (16:32).
a. Just as the case of Lydia, the jailor was preached the gospel message that included hearing, believing, confession, repentance, baptism and faithful living.
b. The jailors’ repentance is seen in his washing the wounds of Paul and Silas and feeding them (16:33, 34).
c. The jailors’ obedience to the gospel message preached is evidenced by his baptism (16:33).
d. Here we have a picture of the early church in Philippi. It was comprised of Lydia and her household and the jailor with his household. Paul will later write an epistle to this group of Christians entitled ‘Philippians.’
VIII. Paul and Silas released from prison (16:35-40):
A. The next morning, the magistrates sent their “serjeants” (lictors: the ones who laid the stripes on Paul and Silas) to the jail to release Paul and Silas (16:35).
B. The jailor appears to be joyous over this news however Paul is filled with righteous indignation. Paul states that they beat them in the view of the public unjustly (without proper trial).
C. Roman law forbids any form of punishment without first a legal trial of its citizens. Lenski quotes Roman laws which state that it was a crime to inflict blows upon a Roman citizen. Furthermore, Lenski quotes from Cicero saying, “to fetter a Roman citizen was a crime, to scourge him a scandal, to slay him – patricide.”[63]
D. When the magistrates hear that Paul and Silas are Roman citizens they are terrified.
1. Roman law called for the penalty of death of the one who would violate the above laws. One can easily see why the magistrates were now terrified.
2. The wrong done was in the public eye and Paul wanted the magistrates to correct it publicly.
3. The magistrates do so and release Paul and Silas.
E. Paul and Silas return to the house of Lydia and comfort the brethren (16:40).
Chapter 17
51 AD
I. Paul and Silas travel southward to Thessalonica (17:1-9):
A. The antecedent of “they” (17:1) apparently has Paul and Silas in mind.
B. Luke and Timothy must have stayed behind in Philippi.
C. Luke continues to use the third person plural pronoun “they” until the 20th chapter of Acts. It seems that Luke remained in Philippi preaching until Paul passes back through the city on this third tour (20:5-6). The year was AD 51. Paul returns to Philippi in AD 58. Luke must have remained in Philippi for seven years.
D. Paul and Silas travel in a westward direction to Amphipolis, they turn southward, travel thirty more miles to Apollonia then due west to Thessalonica. Barnes believes that it is at this time that Paul writes the epistle to the Galatians (AD 51).
E. The “custom” of Paul was to preach to the Jew first (Cf. Rom. 1:16).
F. Paul and Silas enter the chief synagogue in Thessalonica and preach. Their subject was Jesus, proving that he was the longed for Christ that the OT scriptures foretold (17:2-3):
1. Paul “reasoned” with the Jews from the “scriptures.”
a. “Reasoned” (dialegomai) = “drawing arguments from the scriptures” (Thayer 139).
b. The only thing the word “scriptures” could refer to would be the OT scriptures since no other scriptures existed aside from the letter written from Jerusalem regarding circumcision.
2. Paul reasoned with the Jews regarding Jesus’ suffering and being raised from the dead (17:3).
G. Some were persuaded and “consorted” with Paul and Silas (17:4).
1. “Some” = Jews, proselyte Greeks at synagogue and chief women (17:4).
2. “Consorted” (proskleroo) “to add or assign to by lot; were allotted by God to Paul, viz. As disciples, followers” (Thayer 547). “To be attached to, keep company with” (LS 693).
H. When the unbelieving Jews saw the success Paul and Silas had preaching, they were jealous and started a riot (17:5).
1. The Jews hired “vile fellows of the rabble” to incite the mob. These vile fellows hung around the market place of the city waiting to be hired no matter what the work (good or bad).
2. These Jews in their search of Paul assaulted the house of Jason.
3. Paul and Silas must have lodged with Jason; however, they were not found at this time (Cf. 17:7).
4. The Jews bring Jason and other converts before the Roman authorities stating their charge:
a. They turn the world upside down (17:6). This was a charge of disturbing the peace.
b. Jason has received these men (Paul and Silas) who are acting contrary to Caesar. The charge is that Paul and Silas preached that Jesus was king instead of Caesar (17:7). Nothing was further from the truth. Paul preached that Jesus was king of the spiritual kingdom of God not the Roman Empire.[64]
5. The rulers were moved with emotions when they heard of another king being preached. They then “took security from Jason and the rest” and let them go (17:9).
a. The security (ikanos) “sufficiency; to take security (either by accepting sponsors, or by a deposit of money until the case had been decided), Acts 17:9” (Thayer 300).
b. After this security was met, the Christians were released.
II. Paul and Silas travel to Beroea (17:10-15):
A. The brethren of Thessalonica send Paul and Silas away by night to Beroea during the night hours. Beroea was about 35 miles west of Thessalonica.
B. Once in Beroea, Paul and Silas go first to the synagogue (17:10).
C. Luke tells us that the Jewish Beroeans were more “noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so” (17:11).
1. “Noble” (eugenes) “generous, ingenuous, candid” (Moulton 172). “Open minded” (AG 319).
2. The Beroeans’ open mind exemplified itself in that they heard with “readiness” (prothumia) “eagerness and zeal” (Thayer 539).
3. Again, the OT scriptures were examined because Paul and Silas were quoting from them in their proof that Jesus was the Messiah.
D. The results of such preaching: “Many of them believed” (17:12).
1. It appears that the same class of people who obeyed the gospel in Thessalonica believed here in Beroea as well (Cf. 17:12).
E. When the unbelieving Jews from Thessalonica heard that Paul was making converts in Beroea, they traveled there to disrupt the work as they had earlier done in their own city (17:13).
F. When the brethren at Beroea gained intelligence of the coming Jews, they sent Paul away to the coast of the Aegean Sea. The brethren of Beroea escorted Paul all the way down to Athens (17:15).
G. Luke records the name of Timothy in 17:14 indicating that Timothy must have joined Paul and Silas in Beroea at some point.
H. Once Paul is in Athens, the brethren from Beroea who had escorted him there departed back to Beroea. Paul gives the Beroeans a message to give to Silas and Timothy. That message was that the two were to meet Paul quickly in Athens (17:15).
1. Silas and Timothy must have received this letter of request and came to Athens immediately (I Thess. 3:1).
2. Paul; however, was very concerned with the Thessalonian brethren and sent Timothy back to the city and Silas possibly back to Beroea or Philippi.
III. Paul in Athens (17:16-34):
A. The city of Athens:
1. Known as the “eye of Greece, the mother of arts and eloquence.”
2. Lenski describes Athens as “a university town.” Athens was a world center of idolatrous arts of the mythological gods.
3. Xenophon calls Athens “one great altar, one great offering to the gods.”
4. Schools of philosophies abounded. Athens was the ancient site where the likes of Socrates, Plato, Aristotle and Demosthenes conducted studies.
B. As Paul looked around and saw the wide spread idolatry, his “spirit was provoked within him” (17:16).
C. Paul immediately preaches in the synagogue and market place to whoever would listen (17:17). Such an atmosphere was sure to debate and oppose the teaching of Paul.
D. The “Epicurean and Stoic philosophers encounter” Paul (17:18). There were primarily two systems of philosophy prominent in the Roman Empire:
1. Epicureans: Founded 311 BC by Epicurus.
a. Believed in gaining happiness in the here and now because there was no life after death.
b. Pleasures and peace of mind were happy substitutes for pain.
2. Stoics: Stoicism was founded in Athens by Zeno (322-260 B.C.) and acquired its name from the painted porch (stoa) in the Agora where its proponents taught.
a. “Fundamental to the Stoic view of reality was the postulate of an all-determinative cosmic force which could be popularly identified as Zeus.”[65]
b. The Stoics denied and suppressed passions and emotions.
3. These philosophers encountered Paul and said, “what would this babbler say?” (17:18). The word babbler (spermologos) = “picking up seeds; used of birds esp. of the crow or claw that picks up grain in the fields” (Thayer 584). “Paul is called a “seed picker,” or has picked up some crumbs of knowledge.”[66]
4. These philosophers belittle Paul and bring him to the Areopagus that they may hear more about this new teaching. Hearing new dogma and philosophies appears to be the fascination of the day. The people were constantly on the lookout for new thought.
a. The Areopagus: “a rocky height in the city of Athens not far from the Acropolis toward the west; called ‘Mars Hill’…” later became known as a judicial court… “The court itself was called Areopagus from the place where it sat. To that hill the apostle Paul was led, not to defend himself before the judges, but that he might set fourth his opinions on divine subjects to a greater multitude of people, flocking together there and eager to hear something new” (Thayer 72).
E. Paul speaks to the Areopagus (17:22ff):
1. Paul had noticed the religious nature of the Atheneans. They had an altar built to every known deity. So thorough were they in providing temples of worship to all deities that they had one titled, “To an unknown God.”
2. Paul took this altar as opportunity to preach Jesus Christ to the assembly.
3. The Atheneans worshipped the unknown god in “ignorance” meaning they worshipped this deity without knowledge of him (Cf. Thayer 8).
a. Luke’s use of the phrase “very religious” is important here. The phrase is one word in the Greek (deisidaimonesterous) meaning, “being devout without the knowledge of the true God” (Thayer 127). “Fear of the gods, religious feeling” (LS 177). “Reverencing the gods and divine things, religious; in a bad sense, superstitious; in N.T. careful and precise in the discharge of religious services Acts 17:22” (Moulton 86).
b. The Atheneans were scrupulous about their religious service to all their perceived deities yet this was an “ignorant” worship (no knowledge).
c. The worship was not based on revelation, but upon their religious “feelings” as LS state above. This was an unauthorized practice.
4. The word “ignorance” is used in Acts 13:27; Rom. 10:3; I Tim. 1:13. It is applied to unbelievers in every case.
F. Paul identifies the “unknown God” of the Athenians as Jehovah God (17:23). “It is sufficient to know, what the text itself reveals, that its erection resulted from an extreme desire to render due worship to all the gods, both known and unknown.”[67] Paul’s argument keeps in view the fact that the Atheneans admit that there is another god (God) that they may have overlooked or were ignorant of. Paul uses this as an opportunity to reveal Jehovah God. Notice Paul’s contrast between the real God and the gods the Athenians served:
1. The creator of the heavens and earth. Being the creator, He is superior to all other supposed gods.
2. One who does not dwell in temples made with hands. God is the God of the heavens and earth and can not be confined to a temple. Here is proof of the superiority of Jehovah God.
3. One who is not served by men’s hands as though he needed something as the idols all about them. God operates independent from man and thus he is superior to the supposed gods.
4. It is God who gives gifts to men: life, breath and all things (17:25).
5. God created Adam and Eve and by this one couple the entire earth was populated (17:26). The consequence Paul sets forth being that all mankind are of the same nationality. God also sets the limits to man’s existence and dwelling for the purpose of causing man to seek Him. Man can look ever about himself and see the glories of Jehovah God and is therefore without excuse when denying God (Cf. Ps. 19:1ff; Rom. 1:20).
6. Paul states that man is to “feel after Him (God) and find him” (17:27).
a. “Paul here pictures the blind groping of the darkened heathen mind after God to ‘find him.’ ‘Feel after him’ is a vivid picture of the darkened and benighted condition of those who thought themselves to be wise. The evidences of God were round about them; yet they did not know him.”[68]
b. Paul states that God is not far from anyone.
7. Paul states that man is vitally connected to God in that we are wholly dependent upon him for our survival (17:28). Knowing this, should we not seek after Him?
a. Paul takes this idea from one of the Athenian Philosophers saying, “as certain even of your own poets have said” (17:28b).
b. Who were these poets and how did Paul know of this saying?
1. Lenski list three possibilities that Paul was obviously familiar with: Aratus, Cleanthes and Timagenes.
2. Paul quotes from Greek literature on two other occasions in our New Testament bibles (I Cor. 15:33 and Titus 1:12).
3. “Paul thereby shows a rather thorough acquaintance with Greek literature, he particularly demonstrates that he had studied and retained in memory certain striking passages. Paul was fully equipped to appear before the Athenians.”[69]
c. Paul states that we are the offspring of God, having our origin from God the creator of us all.
d. With such a noble thought men ought not to not think that the “Godhead is like unto gold, or silver, or stone, graven by art and device of man” (17:29).
1. “Godhead” (theios) “divine: divinity, deity, not only used by the Greeks to denote the divine nature, power, providence, in the general, without reference to any individual deity, but also by Philo and by Josephus, of the one true God; hence most appositely employed by Paul, out of regard for Gentile usage, in acts 17:29).
2. Since God is divine man cannot possibly represent him in gold, silver or stones. To represent God as a carved stone, metal or wood was to not only degrade man’s existence but to degrade the LIVING God.
G. Paul concludes saying, “the times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:” (17:30).
1. Having revealed the nature of God, Paul moves to explaining man’s responsibility toward Jehovah God.
2. The times of ignorance would refer to the time before revelation regarding the Son of God taking away the sins of the world to the Gentiles. God overlooked their state of “no-knowledge” (Cf. Acts 14:16).
3. The word “overlooked” is “to overlook, take no notice of, not attend to.” (Thayer 640). “To put under as a support; to under-prop, support” (LS 835). “Disregard” (Moulton 415; AG 841). If God attended to their unbelief they would suffer punishment.
4. This disregard for sin in man is no longer overlooked. God demands that all men “repent” (17:30):
a. “Repent” = “to change one’s mind, i.e. to repent; used esp. of those who, conscious of their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon; i.e. conduct worthy of a heart changed and abhorring sin” (Thayer 405).
b. Seeing that a judgment of righteousness is sure to come, all men ought to seek the pardon of their sins before God (17:31; Matt. 25:31ff; Jn. 5:22-27).
c. God is light and in him is no darkness (I Jn. 1:5). God gives every man the opportunity to receive remission of those dark blotches that separate him from God if only he would turn to God for that salvation! Man must; therefore, develop an attitude of abhorrence toward sin which will lead to repentance (cf. Rom. 12:9).
d. The surety of our salvation is seen in the resurrection of Jesus from the dead (17:31).
H. The Athenians’ curiosity is raised when they hear Paul speak of the dead being raised (17:32):
1. Some mocked at Paul’s statement regarding the resurrection.
a. Neither the Epicureans nor the Stoic teachers believed in a resurrection of the dead.
b. The “mocking” came from these groups. The word “mock” (chleuazo) is to “joke, jest, scoff, jeer” (LS 889). The thought of a resurrection was inconceivable to Paul’s audience.
2. Others said they would hear him again.
a. Paul did convince “certain men” (17:34).
b. A church was established in Athens.
1. Dionysius the Areopagite
2. A woman named Damaris
3. Others with them.
Chapter 18
51AD
I. Paul travels to Corinth alone (18:1-3)
A. The city of Corinth was the Sin City of the day. The principle deity worshipped in the city of Corinth was Venus, the goddess of love and licentiousness.
B. Corinth was located approximately 50 miles to the Southwest of Athens.
C. Upon arrival at Corinth, Paul finds Aquila and Priscilla (wife of Aquila). Both were Jews from the region of Pontus:
1. Most of Pontus was at this time united with the Roman province of Bithynia known as (Bithynia-Pontus).
2. Paul, Silas and Timothy were earlier forbidden to enter this area (16:7). Peter addresses his first epistle to all the saints in the four regions of Asia Minor as those of the “dispersion” (I Pet. 1:1). Apparently, Aquila and Priscilla were dispersed from their homeland of Judea at some point due to persecution traveling as far North as Bithynia-Pontus. From Pontus, the two traveled to Italy.
a. Claudius, Emperor of Rome AD 51, had made a decree that all Jews leave the city of Rome.
b. “The Roman historian Suetonius was probably referring to this command when he wrote that Claudius ‘expelled the Jews because they were continually rioting at the instigation of Crestus.’”[70]
3. Paul, Aquila and Priscilla had three things in common:
a. They were Jews.
b. They were tentmakers.
c. They were Christians.
II. Paul preaches in Corinth (18:4-11):
A. As was the common practice of Paul, he went to the Jews first reasoning and persuading both Jews and Gentile proselytes to the Jewish faith (vs. 4).
B. Silas and Timothy arrive at Corinth sometime latter (?) (17:5).
1. Paul had left Silas and Timothy in Beroea (17:14).
2. Paul had sent a message to the two companions to come to him in Athens “with all speed” (17:15).
3. Apparently, Silas and Timothy never made it to Athens while Paul was there. They meet Paul in Corinth bringing him monitory support (Cf. II Cor. 11:9).
4. Paul, now free from external labors of tent making, was able to spend all his time preaching the gospel. Luke records that Paul was “constrained by the word” (18:5).
a. The word “constrained” (sunecho) “metaph. in pass. To be held by, closely occupied with, any business” (Thayer 604).
b. Paul was immersed in his work of preaching that Jesus was the Christ.
C. The results of Paul’s preaching (18:6):
1. The Jews “opposed themselves”
a. To “oppose themselves” is (hantitassomenon de auton) meaning simply that they “resisted” the words of Paul (Cf. Nestle and Marshall’s Interlinear Greek-English New Testament pg. 548).
b. To resist the apostle Paul’s teaching was to resist the Holy Spirit (Cf. Acts 7:51, 13:10, 46, 15:10; 18:6; 19:9).
2. The Jews “blasphemed”
a. To “blaspheme” (blaspsemeo) is to “speak reproachfully, rail at, revile, calumniate” (Thayer 102).
b. Apparently the Jews spoke reproachfully toward Paul and Jesus.
D. Paul’s response to the reproachful conduct of the Jews (18:6b): “He shook out his raiment and said unto them, your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.”
1. “He shook out his raiment”
a. “By this symbolic act a person expresses extreme contempt for another and refuses to have any further intercourse with him; to shake off for one’s self: dust from garments, Acts 18:6” (Thayer 200).
b. Paul and Barnabas had done this to the Jews in Antioch of Pisidia (Acts 13:51).
c. Jesus had given instruction to his disciples to do the same thing in Matt. 10:14.
d. When Jesus gave the Sermon on the Mount, he commanded, “give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you” (Matt. 7:6).
2. “your blood be upon your own heads; I am clean:”
a. This is a statement borrowed from the OT prophet Ezekiel 3:18, “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.” (Cf. Ez. 33:1-9).
1. The word “blood” (haima) “the guilt and punishment of bloodshed; let the guilt of your destruction be reckoned to your own account Acts 18:6; to cause the punishment of a murder to visited on any one, Acts 5:28; Ezek. 3:18, 20; 33:8” (Thayer 15).
2. “For a judgment on one’s head; Acts 18:6; Matt. 27:25; Ezk. 33:4” (AG 23).
3. “To speak of blood coming upon one’s head is to say that the guilt for shedding someone’s blood rests upon the murderer and cries to God for punishment. Here the blood of these Jews who are destroying themselves rests upon their own heads, they are like men committing spiritual suicide.”[71]
b. Acts 20:26-31 Paul speaks to the Ephesian elders telling them the same thing. Watch! Not only will the erring soul be lost but also the one who refuses to warn shall die in his iniquity!
1. When the apostles quote from the OT in the NT, they make those passages binding on us.
2. Example 1: Acts 13:41 Paul quotes from Habakkuk: “Behold, ye despisers, and wonder, and perish; for I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you” (Hab. 1:5). Paul warns them of the consequences of rejecting Jesus. Paul was declaring the good news regarding the savior and pleading with the Jews not to reject this message and fall into the category of those who refused to believe as the prophet Habakkuk said would happen!
a. The work is a work of terror on those who reject Jesus.
b. Habakkuk foretells of the Chaldeans sweeping down upon Judah and utterly destroys them. This was a true prophecy, yet no one believed it until it happened.
c. Paul asks: “Will such rebellion continue in the hearts of the Jews at present?”
d. Here is a warning: reject Jesus and suffer the consequences. Brethren are commanded to do the same watching and warning today (Rom. 16:17-18).
3. Example 2: After the Jews of Antioch of Pisidia rejected the words of Paul, he quotes from Isaiah 49:6 (Acts 13:47) saying, “I have set thee for a light of the Gentiles, that thou should be for salvation unto the uttermost part of the earth.” Paul was not the antecedent to the word “thee” it was Isaiah; however, the command to preach to the Gentiles was carried over to the NT.
a. Therefore I shall preach to the entire world including Gentiles.
b. Secondly, I shall warn all in error even though it was Ezekiel’s charge in Ez. 33:1-9 because the apostle makes it binding.
4. Many examples may be sited: The issue of witnesses (Matt. 18:15ff) (Cf. Rom. 15:4; I Cor. 10:11).
a. Paul said, “I am clean” (18:6), meaning God will not hold him accountable because he did his duty.
b. Every Christian today is to watch (Rom. 16:17, I Cor. 16:13; I Thess. 5:6; Rev. 16:15).
c. Paul turned away from the Jews and went to the Gentiles (18:6c).
E. Some Corinthians hear, believe, confess, repent and are baptized (18:7-11):
1. Paul was invited to preach from Titus’ house that joined “hard to the synagogue” (18:7).
a. To “join hard” (sunomoreo) “having joint boundaries, bordering on, to border on, be contiguous to a thing” (Thayer 606).
b. Apparently Titus lived next door to the Jewish synagogue and was a Gentile Proselyte.
2. Paul converted many Corinthians to Christianity from the house of Titus. “Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized” (18:8).
F. There must have been a threat made on Paul’s life or some form of discouragement for the Lord to appear to him here and give him these words of encouragement. Luke records the Lord saying, “be not afraid, but speak and hold not thy peace” (18:9).
G. 18:10 Jesus tells Paul that no man will do him harm “for I am with thee.” This reminds us of the words of Jesus in the great commission (Matt. 28:20).
H. Finally, the Lord tells Paul, “I have much people in this city” (18:10b).
1. Some have claimed that this is proof of the Calvinistic theories of “unconditional election.”
2. The apparent meaning is that there were many people in Corinth whose heart the Lord knew would receive the gospel message, repent of their sins and be baptized for the remission of sins.
I. Paul remains in Corinth for one year and six months “teaching the word of God among them” (18:11).
1. The total time Paul spent in Corinth is difficult to say.
2. How long was he in Corinth before 18:11?
3. How long is “having tarried after this yet many days” (18:18)?
4. Many believe that Paul remained a total of two years in Corinth.
III. Attempted persecution in Corinth (18:12-17):
A. The unbelieving Jews arrest Paul and bring him before the Roman Proconsul of Achaia whose name was Gallio.
B. The unbelieving Jews charge Paul with teaching a religion that is unauthorized and unrecognized by the Roman Government.
C. Paul, ready to give a defense, was stopped (18:14).
D. Gallio interrupted and dismissed the entire case as one not worthy of his time.
E. Gallio then used his lictors to drive the Jews from the court. Apparently they were unwilling to leave.
F. The spokesman for the Jewish Synagogue in Corinth, Sosthenes, was beaten by Gallio’s lictors as Gallio looked on with no care (18:17).
G. Paul was able to “tarry after this yet many days” (18:18) since the proconsul was not concerned over his teaching.
1. It is thought that while Paul was here in Rome (AD 52 – AD 53) he writes the two epistles to the Thessalonian brethren.
2. Silas and Timothy traveled back and forth to Thessalonica and Beroea delivering these epistles and preaching (Cf. I Thess. 3:1).
IV. Paul, Priscilla and Aquila leave Corinth and travel to Ephesus (18:18-22):
A. The three travel a short distance to the east, land at Cenchreae where a church had been established (Cf. Rom. 16:1).
B. Silas, Luke and Timothy are left behind (Luke in Philippi, Silas and Timothy in Corinth {18:5}.
C. Paul shaved his head when at Cenchreae to fulfill a vow. The details regarding this vow are not revealed in the NT.
D. Leaving Cenchreae, the three travel across the Aegean Sea and land at Ephesus (18:19).
1. Once in Ephesus, Paul “entered into the synagogue, and reasoned with the Jews” (18:19).
2. The Jews request that Paul “abide a longer time” yet Paul was anxious to get back to Antioch of Syria.
3. Before he leaves, he promises them he will return “if God will” (18:21).
4. He left Aquila and Priscilla and set sail for Judea.
a. Paul arrives at Caesarea Judea 54 AD.
b. He first goes “up and saluted the church, and went down to Antioch” (18:22):
1. What church did Paul salute?
2. Remember that Philip, the evangelist, has made his home here in Caesarea and may have been visited and Saluted by Paul (Cf. 8:40 and 21:8).
3. More likely Paul travels “up” to the church in Jerusalem. The word “up” is a topography term as is indicated by the word “down” in the next clause of 18:22.
4. Jerusalem was topographically higher in elevation than Antioch and thus Paul would have traveled up to Jerusalem and down to Antioch.
V. Paul begins his third tour of preaching alone (18:23):
A. Paul leaves Antioch of Syria and most likely never saw the brethren there again.
B. He travels through Galatia and Phrygia on his way to Ephesus building up the saints in the knowledge of Jesus Christ (18:23b).
C. As Paul is on his way to Ephesus, Apollos arrives there and begins preaching (18:24-28):
1. Apollos was a Jew from Alexandria (18:24).
a. Alexandria was a city on the coast of Egypt about 12 miles from the Nile.
b. The city was known for its schools of learning. Many of the Jews traveled here to go to the education centers.
c. The Alexandrian library was the largest in the then world.
2. Apollos was an “eloquent man” (18:24).
a. Eloquent (logios) = “learned, a man of letters, skilled in literature and the arts; esp. versed in history and antiquities. Skilled in speech, eloquent” (Thayer 380).
b. Apollos was learned and skilled in the art of oratory.
3. Apollos was “mighty in the scriptures” (18:24).
a. The scriptures were the OT.
b. Apollos had learned the old law and was very versed in it.
4. Apollos was “instructed in the way of the Lord” (18:25).
a. Apparently Apollos had been instructed by either John the baptist or his disciples.
b. Apollos knew of Jesus and his Messiah-ship yet was not fully informed of his death, burial and resurrection.
5. Apollos was “fervent in spirit, he spake and taught accurately the things concerning Jesus” (18:25b).
a. Fervent (deo) “Metaph. Used of boiling anger, love, zeal for what is good or bad, etc” (Thayer 271).
b. Apollos’ zeal for the scriptures indicated his deep conviction of their truths.
6. Apollos knew only the baptism of John (18:25c).
a. John’s baptism was a baptism of “repentance” (Mk. 1:4; Acts 13:24; 19:4).
b. The baptist baptism was an anticipatory baptism. It looked forward to the day when Jesus would come into the world and die for our sins (Cf. 19:4).
c. Apollos speaks boldly in the synagogue of the Jews in Ephesus. Priscilla and Aquila heard him and “took him unto them, and expounded unto him the way of God more accurately” (18:26).
7. Was Apollos baptized again? Yes! (Cf. 19:1-5).
D. Apollos travels to Corinth of Achaia (18:27; Cf. I Cor. 1:12).
1. The brethren of Ephesus encouraged Apollos in his work (18:27).
2. The Brethren “wrote to the disciples to receive him” (18:27).
a. This was a letter of recommendation. The letter was of importance since Paul preached to the Corinthians that they were to watch for erroneous doctrines of men (Cf. I Cor. 16:13).
b. The word “receive” (apodechomai) helps determine the purpose of the letter. To receive is to “give one access to one’s self as a Christian” (Thayer 60).
c. This was a term of fellowship. Those who were not holding to the truth would receive no such letter of recommendation (Cf. II Jn. 9-11).
3. Apollos builds the faith of the brethren in Achaia (18:27).
4. Apollos debated the Jews and showed proof from the scriptures that Jesus was the Christ (18:27).
Chapter 19
AD 55
I. Paul arrives in Ephesus (19:1-7):
A. Paul communicates with twelve disciples regarding their faith.
1. Communication was vital to the early disciples. Direct questions were asked regarding their salvation. The same case existed in the area of circumcision to the Jews. The only ones accepted into fellowship with the Jews were the ones who were circumcised and kept the Mosaic Law. These people made it a part of their conversations to ask strangers whether or not they had been circumcised and are keeping the Mosaic Law.
2. Likewise Paul asks these men if they had “received the Holy Spirit when ye believed?” Nestle and Marshall’s Interlinear Greek – English NT gives the literal English reading as follows: “If Spirit Holy ye received believing?” (NM 552).
a. By this construction of the sentence, it seems apparent that what Paul was asking is the same thing the Peter preached on Pentecost regarding “receiving the gift of the Holy Spirit” as a result of hearing the gospel preached (Acts 2:38).
b. This gift was none other than the gospel message itself. To receive it was to believe it, to believe it was to obey it, to obey it was to receive the gift of salvation (Cf. Appendix #1).
3. The twelve men say that they had not even heard of the giving of the Holy Spirit.
4. Paul asked them, “Into what were ye baptized?” (19:3)
a. This question infers that disciples are baptized “into” something!
b. “This is the static use of eis and is equal to en with the idea of sphere (R. 592) so that the sense is: ‘In connection with what were you baptized?’ And ‘what’ (neuter) shows that Paul has in mind ‘in connection with what name?’”[72]
c. The answer the twelve gave: “Into John’s baptism” (19:3b).
1. Paul tells us what type of baptism John’s was: “the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus” (19:4).
a. When individuals were baptized in John’s baptism, they repented of sinful conduct and were immersed with the expectation that Jesus was soon coming. This was an anticipatory baptism!
b. Apparently these men were ignorant to the fact that the Messiah had come, lived among men, died on the cross, was buried in the tomb and raised from the dead three days latter. Paul preached these very words to these twelve men and “they were baptized into the name of the Lord Jesus” (19:4).
2. To do anything “in the name of Jesus” is to take action due to the authority of Jesus (Col. 3:17).
3. This has direct reference to the teachings and demands of God through the authoritative teachings of Jesus Christ His Son.
5. Paul then laid his hands upon the twelve and they received miraculous faith confirming abilities (tongues and prophecy) through the Holy Spirit (Cf. Mark 16:20; Acts 8:14-17).
B. Paul speaks for three months in the Ephesian synagogue (19:8-10):
1. As Paul reasoned from the scriptures that Jesus was the Christ, the Son of God, some “hardened” their hearts and were “disobedient, speaking evil of the Way” (19:9).
a. To “harden” the heart (skleruno) “become obstinate or stubborn” (Thayer 579). “Be or become hardened, harden oneself” (AG 756).
b. The word is used in Acts 7:51 and Deut. 9:13 and translated “stiff-necked.”
c. Resistance to the word of God is resistance to the Holy Spirit and Jesus (Cf. Acts 7:51, 13:10, 16, 15:10; 18:6; 19:9).
2. Paul turned away from these as he did to the unbelieving Jews of Acts 18:6ff. Again, their blood was upon their own heads. Paul did what he was suppose to and could not force faith upon any man.
3. From the unbelieving Jews, Paul turned to the believing disciples and “reasoned daily in the school of Tyrannus” (19:9c).
a. Acts 18:7 Paul used the house of Titus Justus to edify the saints through preaching.
b. Even so now he uses this “school of Tyrannus” for the space of two years (19:10). Nothing further is known about the “school of Tyrannus.” Thayer speaks of Tyrannus as an “Ephesian in whose school Paul taught the gospel, but of whom we have no further knowledge” (Thayer 632).
c. Obviously the Christians of Ephesus were assembling on a daily basis for study at this building.
II. Paul’s letters written while in Ephesus:
A. There are two letters that Paul wrote to the Corinthian brethren while in Ephesus:
1. The epistle that we have no further knowledge of than what is recorded in I Cor. 5:9.
2. The entire epistle of I Corinthians (Cf. I Cor. 16:8).
B. The entire stay in Ephesus lasted three years (Acts 20:31).
C. Albert Barnes tells us that I Timothy was written while Paul was in Ephesus as well. He states, “St. Paul writes his Fist Epistle to Timothy, to direct him how to proceed in the Suppression of those False Doctrines and Corruption which the Jewish Zealots were endeavoring to establish in the church of Ephesus, over which he was appointed to preside.”[73]
III. Events occurring during Paul’s three year stay in Ephesus (19:11-20):
A. Paul performed faith-confirming miracles while at Ephesus that had their desired effects.
B. Two forms of these miracles were :
1. Diseases removed from men even by the touch of Paul’s handkerchiefs and aprons.
2. Evil spirits removed from men (Cf. comments on page 57-58 {Acts 16:16ff} of this outline regarding the possession of evil spirits).
C. The demons recognize the authority of Jesus Christ alone in Ephesus:
1. The “strolling Jews” (exorcists) tried removing evil spirits from people by using the name of Jesus as did Paul (19:13).
a. “Strolling” Jews (perierchomai) “to go about” (Thayer 502). “To go round, go about like a beggar; like a canvasser” (LS 626).
b. “Exorcists” (ezorkistes) “one who employs a formula of conjuration for expelling demons” (Thayer 224).
2. Sceva’s seven sons attempt this and are attacked by the evil spirit (19:14-17):
a. Sceva is a “chief priest” other than this we know nothing about him.
b. Sceva had seven sons who were “strolling exorcists.”
c. These sons imagined a connection with the apostle Paul, seeing his success in removing evil spirits, and therefore used the same language Paul used in doing so.
d. When the evil spirit heard the seven sons making such a plea in the name of Jesus, it said, “Jesus I know, and Paul I know; but who are ye?” (19:15).
1. The evil spirit recognized the authority of Jesus and Paul but not these men.
2. The demon; however, recognized no connection between the sons of Sceva with Jesus and Paul.
3. The demon then lurches out at all seven of Sceva’s sons tearing their clothes and wounding them to the point that they are ran from the house “naked and wounded” (19:16).
D. “Many” of the Christians in Ephesus were currently practicing magical arts (19:18). The consequences of the above mentioned incident changed not only the lives of unbelieving Jews and Gentiles but the hearts of Christians as well.
E. The Christians brought all there books of spells and magic and “burned them in the sight of all” (19:19).
F. The consequences of Paul’s work were very definite. “Mightily grew the word of the Lord and prevailed” (19:20).
IV. Luke’s preview of Paul’s itinerary (19:21-22):
A. Apparently during this period of time, another famine (Cf. the first one mentioned in Acts 11:27ff) had struck the region of Palestine (Cf. Rom. 15:24-28).
B. Paul desired to travel through Macedonia and Achaia to collect the funds for the needy brethren in Jerusalem (19:21; I Cor. 16:1-3; II Cor. 8-9; Rom. 15:24ff).
C. Before Paul leaves Ephesus; however, he sends Timothy and Erastus on to Macedonia (19:22; I Cor. 4:17). There purpose was two fold:
1. Edify the saints (I Cor. 4:17).
2. Encourage the brethren to lay by in store upon the first day of the week a collection for the needy saints of Judea (I Cor. 16:1-3; II Cor. 9:1-8).
D. Obviously Paul sent Timothy and Erastus to Macedonia and Achaia at least one year before he had sent his first epistle to the Corinthians (Cf. I Cor. 4:17; II Cor. 9:2).
E. Paul had an intense desire to go to Rome (19:21; Rom. 1:10-12; 15:23ff).
V. Paul’s encounter with Demetrius the silversmith (19:23-41):
A. The bible does not reveal to us whether or not this Demetrius is the same one mentioned in III Jn. 12.
B. The Demetrius of Ephesus was a “silversmith, who made shrines of Diana” (19:24).
C. Diana:
1. The Greek goddess Artemis is identified by the Romans as Diana of Ephesus. She was a hideous multi-breasted woman that supposedly fell from the heavens. A temple was built to her and became known as one of the seven wonders of the ancient world.
2. “The Greek goddess of wild animals, wild nature, chastity, and childbirth, and the Ephesian goddess of fertility, superficially with little but the name in common.”[74]
3. “One month every year was entirely devoted to impressive ceremonies in honor of Artemis. No work was done during this month, and there were athletic games at the Stadium, plays at the Theater, and concerts at the Odeon.”[75]
4. It is very likely that this one-month devoted to Diana had now come and all Ephesus was participating in it. Again, it may be for this reason that Paul said, “But I will tarry at Ephesus until Pentecost; for a great door and effectual is opened unto me, and there are many adversaries” (I Cor. 16:9).
D. Demetrius calls for an assembly of his fellow craftsmen to discuss Paul’s preaching over idolatry (19:25):
1. The craftsman made a living making “shrines” of Diana and selling them.
2. A “shrine” is a “miniature silver temples modeled after the temple of Diana [i.e. Artemis 9q.v.0] of Ephesus, Acts 19:24” (Thayer 422).
3. Demetrius reveals the far-reaching results of Paul’s preaching against idolatry (19:26).
4. Secondly, Demetrius states that if Paul is aloud to continue his preaching the temple of Diana will be threatened (19:27).
5. The real concern is not for their love of Diana but their love of the money they make from Diana.
6. The consequence of Demetrius’ speech to the craftsmen was in his favor. The craftsmen shout, “Great is Diana of the Ephesians” (19:28).
E. The riot:
1. Apparently after hearing Demetrius’ speech, the craftsmen ran through the city streets causing mass confusion.
2. They travel to the city’s “theatre” and seized Gaius and Aristarchus (19:29).
a. The “theatre” = “a theatre, a place in which games and dramatic spectacles are exhibited, and public assemblies held (for the Greeks used the theatre also as a forum) Acts 19:29, 31” (Thayer 284).
b. Not finding Paul, the mob seized Gaius and Aristarchus:
1. This Gaius is from Macedonia and therefore cannot be the one from Corinth (I Cor. 1:14), nor the one from Derbe (Acts 20:4). Apparently he came over the Aegean Sea with Paul, Priscilla and Aquila on Paul’s second tour of preaching.
2. Aristarchus was of Thessalonica (Acts 20:4) and the one who goes with Paul to Rome as a prisoner (Acts 27:2).
3. Paul wanted to come to the aid of his fellow laborers in Christ; however, the
disciples would not allow him (19:30). Both the disciples and the Asiarch[76]
friends of Paul felt it too dangerous for him to enter (19:31).
4. Many who were in the theatre didn’t even know why they were there. They
were simply wanting to participate in the revelry (19:32)
F. Alexander is chose to address the mob by the Jews (19:33).
1. “The Jews put him (Alexander) forward”
2. The word “forward” here means to “push forward, thrust forward, put forward” (Thayer 537).
3. Alexander was to be the spokesman for the Jews on this occasion to the angry mob. It is probable that since the Jews did not worship Diana the mob would have associated them with Paul. Alexander may have been put forward to say, “we do not associate with Paul.” Nothing else is revealed to give us solid conviction one way or the other.
4. Whatever the case with Alexander, as he attempted to address the riotous crowd, they silenced him by their continual chants, “Great is Diana of the Ephesians” for two hours (19:34).
G. The town clerk silences the mob as he address them (19:35-41):
1. A “town clerk” (grammateus) is “a clerk, scribe, esp. a public scribe, secretary, recorder, whose office and influence differed in different states: Acts 19:35” (Thayer 121).
2. Grammateus = “The city secretary, recorder, to whose office belonged the superintendence of the archives, the drawing up of official decrees, and the reading of them in public assemblies of the people.”[77]
3. The town clerk’s speech:
a. The town clerk begins by glorifying the city of Ephesus as the keeper of the great temple of Diana (19:35). The image of Diana was said to have fallen from the heavens (19:35b).
b. These facts are known by all and therefore no one may “gainsay” (19:36). To “gainsay” is to “speak against” (KJV).
c. The fact that Ephesus was the known place of Diana’s temple was universally known. No one could deny that fact!
d. The reasoning of the town clerk is as follows: If Ephesus is the known place of worship for Diana, why are you rioting and endangering the free status of Ephesus?
1. The town clerk argues in favor of Gaius and Aristarchus saying they were not robbers of temples neither did they speak words of blaspheme against Diana (19:37).
2. Secondly, the town clerk states that if Demetrius and the craftsmen have a dispute they should handle it in a lawful way. Roman law forbids anyone to incite a riot.
a. Demetrius should take the matter before the courts of the Roman proconsuls (19:38).
b. The town clerk’s plea was for law and order.
3. The other alternative for Demetrius and the craftsmen was to settle the matter in the “regular assembly” (19:39).
a. Regular “lawful” (Thayer 217). Cf. also the KJV.
b. Assembly (ekklesia) = same word translated church. Here the assembly was a mob.
e. The danger of such an unlawful assembly is that the entire group would have to give account to the Roman government and incur the penalties of participating in a riot (19:40-41).
Chapter 20
AD 57
I. Paul leaves Ephesus (AD 57) (20:1-3):
A. Paul calls together the disciples, exhorts them and takes his leave (20:1).
B. Leaving Ephesus, Paul travels northward by land to the city of Troas where he awaited the arrival of Titus (Cf. II Cor. 2:12-13).
C. Titus was delayed for some unknown reason and Paul proceeds across the Aegean Sea to Macedonia. It is most probable that Titus met Paul in Philippi (Cf. II Cor. 7:5-7).
D. The year 58 AD is given for the date of II Corinthians that was obviously written before Paul came to Corinth on this third tour. It is possible that Paul wrote II Corinthians either in Troas or Philippi.
E. Titus had been sent by Paul to Corinth apparently and was supposed to meet him in Troas but was delayed. The two meet up somewhere in Macedonia (possibly Philippi) and Titus tells Paul of the Corinthians longing to see him.
F. Paul then travels through Amphipolis and Apollonia to Thessalonica and from Thessalonica to Beroea then to Athens and Corinth (Achaia or Greece).
G. Every city where a church existed he exhorted them and collected the funds for the needy saints in Jerusalem.
H. Paul remained in Corinth for three months (20:3). It is generally agreed that during this three month time he wrote the epistle to the Romans (58 AD) (Rom. 15:25; 16:1). Some believe the Galatian letter was written during this time as well instead of the earlier date on Paul’s first visit to Corinth.
II. News of trouble in Judea causes Paul to change his travel plans (20:4-6):
A. Paul hears of a plot against his life and so instead of sailing for Syria, he travels back northward through Macedonia.
B. Arriving at Philippi, Paul sails through the Aegean Sea to the city of Troas. Faithful brethren awaiting him:
1. Sopater of Beroea, the son of Pyrrhus.
2. Aristarchus and Secundus who were Thessalonians.
3. Gaius and Timothy of Derbe.
4. Tychicus and Trophimus of Asia.
C. These seven brethren went ahead of Paul, but notice who is now with Paul. Luke, whom we have not seen (in the study) for seven years. He was last mentioned in Acts 16:40 and apparently has remained there as the located preacher all these years.
D. Luke and Paul set sail from Philippi and travel to Troas. The entire trip took them five days (20:6). It is somewhat interesting that in Acts 16:11 Paul made the same trip, going from east to west, in two days (16:11).
E. Seven days are spent in Troas (20:6).
III. The first day of the week assembly in Troas (20:7-12):
A. Here we have the first mention of a first day of the week assembly in the book of Acts. I Corinthians 16:2 mentions the first day of the week gathering as well.
1. Authority for a first day of the week assembly and an act of worship is given here.
2. If we follow Paul’s journey after he writes I Corinthians, we find that he at no time travels to Galatia to gain funds from them for the needy saints in Jerusalem. The obvious conclusion is that Paul had earlier authorized the first day of the week assembly with the Galatians and commanded them (gave order; I Cor. 16:1) to lay by in store upon the first day of the week that the work of the church might be accomplished!
B. We conclude from this that the early disciples met on the first day of the week to worship (Sunday).
C. Acts 20:7 reveals that not only did they give of their means but that they partook of the Lord’s Supper. Paul commanded the Christians in Corinth to partake of the Lord’s Supper (I Cor. 11:23-24), yet in that passage he did not tell them the when.
D. Now we have the when. Upon the first day of the week the disciples gathered to “break bread” (20:7).
1. Nestle and Marshal’s interlinear Greek has “klasai arton”
a. Klasai = “Used in the NT of the breaking of bread, Matt. 14:19; 15:36; 26::26; Mk. 8:6; 14:22; Lk. 22:19; Acts 2:46; 20:7, 11” (Thayer 348).
b. Arton = “Food composed of flour mixed with water and baked; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter; loves consecrated to Jehovah; on the bread used at the love-feasts and the sacred supper; cf. Matt. 26:26; Mk. 14:22; Lk. 22:19; Acts 2:46; 20:7, 11” (Thayer 76).
2. Since each and every week has a first day it follows that the saints of God are to assemble every first day of the week and partake of the LS (Cf. example of keeping every Sabbath; Ex. 20:8).
3. Not only did they gather together to break bread, but they heard preaching as well. Paul preached so long that a young man named Eutychus went to sleep and fell to his death (20:9).
4. Paul quickly comes to him and “fell on him” (20:10). This reminds us of how both Elijah (I kg. 17:21) and Elisha (II kg. 4:34) resurrected the dead in the OT. Paul falls on the man with body contact and most likely prayed to God and Eutychus’ life was restored.
5. Again the exact phrase “broken bread” is found in 20:11.
a. The breaking of bread in this verse cannot refer to the Lord’s Supper of 20:7 due to the fact that midnight had already passed.
b. Secondly, notice what the purpose of the assembly was in 20:7; it was to partake of the LS (Lord’s Supper). That purpose had already been completed as Paul is now preaching on into the midnight hour.
c. Thirdly, notice it is not the assembly that breaks bread and eats it in verse 11, but it is Paul alone.
d. Fourthly, notice that Luke adds the statement “and eaten” after the breaking of bread in verse 11. This actually means to taste food. Paul was doing something entirely different in verse 11 than what took place in verse 7.
e. Apparently this was a meal that Paul took to strengthen himself and continue discoursing over the word of God.
E. Paul continued talking about Jesus until the next day (20:11-12).
IV. From Troas to Miletus (20:13-17):
A. The companions of Paul (20:4), eight in all including Luke, sailed ahead of Paul by ship to Assos. Paul traveled by land and met the brethren at Assos (20:13). Troas was located twenty miles north of Assos by land and thirty miles by sea.
B. Paul boarded the ship at Assos and together the nine traveled to Mitylene. The city of Mitylene was the capital of Lesbos, a small island thirty miles south of Assos. The nine men stayed the night here.
C. Sailing from Mitylene, the ship came to Chios. Chios is another small island in the Aegean Sea located about 50 miles south of Lesbos. The nine spent the night here as well.
D. The next day, the nine sailed further southward to Samos. The island of Samos is located 60 miles south of Chios. Again, the nine spend the night here and head out the next morning (20:15).
E. Leaving Samos, the men travel still further southward to Miletus. Miletus was a port city in Asia Minor located approximately 25 miles south of Ephesus.
V. Paul’s meeting with the Ephesian elders (20:17-37):
A. It seems probable that Paul took the course mentioned in verses 13-17 for the deliberate purpose of avoiding the city of Ephesus. Paul had many beloved brethren there who would have insisted that he stay longer than he desired.
B. Paul had the funds from the Gentile churches of Achaia and Macedonia and was in a hurry to return to Jerusalem on Pentecost.
C. Paul sends messengers to Ephesus calling for the elders of the church to meet him in Miletus.
D. Once the elders came Paul delivered the following speech:
1. Paul reminds them of his conduct while he was with them for three years. Some believe that false teachers were attacking the character of Paul and so me makes his defense:
a. Paul served the Lord with all lowliness of mind (20:19).
1. “Lowliness” = “the having a humble opinion of one’s self; a deep sense of one’s littleness; modesty, humility, lowliness of mind” (Thayer 614).
2. Paul uses the exact same Greek word when writing to the Ephesians. Paul “beseeched” the Ephesians to walk with all lowliness of mind (Eph. 4:2).
b. Paul served the Lord with tears (20:19).
1. These were tears of sorrow and grief due to this work.
2. Paul was sincere and earnest in his work. When brethren or the unconverted hurt him, the pain went deep within his soul (Cf. II Cor. 2:4; Phil. 3:18).
c. Paul served even in the midst of trials and plots of the Jews (20:19).
1. Luke does not record any “plots and trials” from the Jews; however, he does record the incidents of the Gentiles (Acts 19).
2. Apparently Paul suffered things not recorded from his Jewish Kinsmen. The interesting thing about this is that immediately after he leaves Ephesus and travels to Corinth for a three-month stay, he pins the letter to the Romans. Romans 9:1-3 indicates his deep love for these Jews even though they had severely mistreated him.
d. Paul shrank not from declaring to the Ephesians all things which are profitable (20:20).
1. “Shrank not” = “to withdraw one’s self, i.e. to be timid, to cower, shrink: of those who from timidity hesitate to avow what they believe, to be unwilling to utter from fear, to shrink from declaring, to conceal, dissemble” (Thayer 645).
2. “Profitable” = “good, benefit, profit, advantage” (Moulton 384).
3. Paul preached without fear or favor of man. Whether one is an infidel of the Jews or Greeks or one be a false teacher, Paul preached the truth.
e. Paul taught publicly and from house to house (20:20) preaching repentance and faith in Jesus Christ (20:21).
1. Paul preached Jesus (Cf. Appendix IV).
2. Paul’s preaching brought him not only to religious gatherings but also from house to house. So must we do today!
2. Paul tells the Ephesian elders that the same trials await him in Jerusalem (20:22-23).
a. Being “bound in the spirit” is to be filled with purpose (Cf. Acts 19:21) not the Holy Spirit.
b. Paul knew by revelation that wherever he went and preached, trials awaited (Acts 9:16).
3. The only thing that mattered to Paul was that he preached the gospel of Jesus Christ to the lost and edified the saints of God in love (20:24):
a. Paul was ready to give up his life for the cause of the gospel.
b. Paul recognized his God ordained purpose was to preach the “gospel of the grace of God” (20:24b).
1. The gospel of Jesus Christ is called many things in the bible:
2. Here it is “the gospel of the grace of God” (Acts 20:24).
3. “The word of God” (Acts 6:7; 13:5; Rom. 10:17 etc.).
4. “Truth” (Jn. 8:32; 17:17; II Cor. 6:7, 13:8; Gal. 2:5, 14, 3:1, 5:7; Eph. 1:13 etc.).
5. “Law of Christ” (Gal. 6:1).
6. “The perfect law of liberty” (James 1:25; 2:12).
7. “The council of God” (Acts 20:26).
8. “The word of His grace” (Acts 20:32).
4. Paul tells the Ephesian elders that they would see his face no more (20:25):
a. Apparently Paul has left Timothy in Ephesus (I Tim. 1:3).
b. Paul desired to go back to Ephesus (I Tim. 3:14), yet I find no proof that he did.
5. Paul then states, “wherefore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole council of God” (20:26-27).
a. Acts 18:6, Paul states that he is “clean” in regards to blood (Cf. pg. 81 on this outline). Here he states that he is “pure from the blood of all men.”
b. Paul will not be held accountable for the souls of individuals he had opportunity to preach to and those brethren whom he had opportunity to warn of error. “As a watchman standing on the wall, he had warned all; hence, he was not chargeable with their destruction; his skirts were clear from the blood of all, as he had faithfully warned all of their duty and of the coming wrath (Ez. 3:18-21).”[78]
c. The reason is given in 20:27; he did not act timid when it came to men’s souls. He preached the “whole council of God.”
1. Preachers and members of the body of Christ who want to be “pure from the blood of all men” today must preach the “whole council of God.”
2. That means preaching every aspect of the word of God and not worrying about weather or not it offends someone (Cf. Matt. 15:12ff; II Tim. 4:2). Again, souls are at stake! We must preach without fear or favor of men!
6. Paul warns the elders of Ephesus of false teachers (20:28-31):
a. “Take heed” (20:28) = “Be attentive; be on one’s guard” (Thayer 546).
b. First to “yourself” (the elders individually)
c. Secondly, to all the “flock” because the “Holy Spirit hath made you bishops” (20:28).
1. Notice that Luke referred to the men Paul is addressing as “elders” (20:17).
2. Here Paul refers to the elders as “bishops.”
3. The apostle Paul did the same thing in Titus 1:5-7.
4. Thirdly, we find the word “poimen” translated pastor, shepherd or feed.
5. Look at the chart below for further study of the elder:
d. Notice the “Holy Spirit made” these men elders (20:28)! The same Holy Spirit makes elders today by revealing the qualifications these men must meet (I Tim. 3:1ff; Titus 1:5-9).
e. Lastly, Paul tells the elders to feed or supply needful doctrine for the spiritual growth of the members. The members comprise the “church of the Lord which he purchased with his own blood” (20:28).
1. The church (assembly of saints) belongs to God because he purchased them with his own blood.
2. “Frequent mention is made in the NT of the blood of Christ (I Cor. 10:16; 11:27; Rev. 7:14; 12:11; 19:13) shed on the cross (Col. 1:20) for the salvation of many, Matt. 26:28; Mk. 14:24; Lk. 22:20; the pledge of redemption, Eph. 1:7; I Pet. 1:19; having expiatory efficacy, Ro. 3:25; Heb. 9:12; by which believers are purified and are cleansed from the guilt of sin, Heb. 9:14; 12:24; 13:12; I Jn. 1:7, 5:6-8; Rev. 1:5; 7:14; I Pet. 1:2; are rendered acceptable to God, Rom. 5:9, and find access into the heavenly sanctuary, Heb. 10:19; by which the Gentiles are brought to God and the blessings of his kingdom, Eph. 2:13, and in general all rational being on earth and in heaven are reconciled to God, Col. 1:20; with which Christ purchased for himself the church, Acts 20:28, and gathered it for god, Rev. 5:9” (Thayer 15).
7. Paul continues the illustration of a flock of sheep, a shepherd and now a dangerous wolf which desires to devour the flock (20:29):
a. These “wolves” would enter the church. The word “wolf” is “destructive men” (Thayer 389).
b. These wolves were “grievous” i.e., “violent, cruel, unsparing” (Thayer 96).
c. These destructive, violent and cruel men spoke “perverse” words, i.e.; “corrupt” (Thayer 142).
d. That which made these men wolves that spoke grievous corrupt words was their doctrine!
8. Paul therefore warns the Ephesian elders of these coming wolves saying, “watch” i.e.; “give strict attention to, be cautious, active; watch not to be corrupted by errors” (Thayer 122).
9. Paul “admonished” the Ephesians night and day for three years (20:31). To “admonish” is to “warn” (Thayer 429).
10. Paul “commended” the Ephesians to God (20:32). To “commend” is “to commend one to another for protection, safety, etc.” (Thayer 486).
a. This is what Paul and Barnabas did to the Galatians (Acts 14:23.
b. Notice God will provide protection, safety, edification and salvation through the “word of his grace” (20:32).
E. Paul never preached for money (20:33-34). Paul’s passion for preaching was the souls of men.
F. Paul was an example to all (20:35). Paul reminded the Ephesian Elders of the statement of Jesus, “it is more blessed to give than to receive” (20:35b). This statement is no where found in the gospel accounts of the life of Christ; however, the Ephesian elders seem to be familiar with the statement.
G. Paul kneeled down and prayed as the elders expressed their sorrow at the news of not seeing him again. After the prayer, the elders escorted Paul back to his ship and he was on his way.
Chapter 21
AD 58
I. Paul travels to Phoenicia (21:1-16):
A. Leaving Miletus of Asia, the nine men come to the island of Cos. They spend the night in Cos and leave out the next morning.
B. From Cos, the men come to Rhodes and from Rhodes they come to a coastal city in Lycia named Patara.
C. The men were now preparing to travel the open waters of the Mediterranean Sea. They board a sea going ship and travel southeastward. Acts 21:3 states that they sailed just south of Cyprus. Paul could see the island, which probably conjured up many memories of the work he and Barnabas had done there.
D. Paul and his companions arrive in Tyre, a coastal city of Phoenicia.
1. Seven days are spent here with brethren.
2. These disciples, through knowledge given of the Holy Spirit, warn Paul of what awaits him in Jerusalem.
3. On the seventh day, Paul and his companions take their leave of the brethren of Tyre. Together, they all kneel in prayer upon the beach.
E. Afterwards, the men board the ship and traveled south to Ptolemais, another coastal city of Phoenicia located about 25 miles south of Tyre.
F. Paul spends one day and night with the brethren here (21:7-8).
G. The next day, the men travel further south to Caesarea (21:8).
1. They “tarried there some days” (21:9).
2. Lodging was provided by Philip the Evangelist. Philip had now been in Caesarea for approximately 24 years. The last time we read of Philip was in Acts 8:40 as he traveled to Caesarea from Gaza (AD 34). The present date is around 58 AD.
3. Additional information is now given regarding Philip. He has four daughters who were virgin prophetesses. During the 24-year stay at Caesarea it is apparent that Philip married and had these four daughters.
4. While in Caesarea, a prophet named Agabus visits Paul and makes a public demonstration that foretold of the difficulties that awaited Paul in Jerusalem.
a. Agabus took Paul’s girdle and bound his hands and feet with it saying that the man that this belongs to will thus be bound in Jerusalem (21:11).
b. It is most probable that this Agabus is the same man named in Acts 11:27 who foretold of the worldwide famine.
1. Upon hearing these words, the eight other men with Paul including Luke, began to plead with him not to travel to Jerusalem.
2. Their pleading sorrowed Paul’s heart, nevertheless, he knew that his purpose was to go there and deliver the aid for the needy saints on Pentecost.
3. Paul tells the men that he is not only willing to be bound in chains in Jerusalem, but to give up his life for the cause of Jesus Christ (21:13).
4. The disciples concurred with Paul and said, let “the will of the Lord be done” (21:14).
H. Paul and his companions travel to Jerusalem. Some of the brethren of Caesarea accompany them. One of the men from Caesarea going along was Mnason who was actually from Cyprus.
1. Apparently Mnason had a dwelling place in Jerusalem that the men planned to lodge in once they arrived.
2. Mnason was an “early disciple” (21:16). “A disciple of long standing” (AG 110).
II. Paul in Jerusalem (21:17-26):
A. Upon arrival in Jerusalem, the brethren “received us gladly” (21:17). This effectively ends the third tour of preaching.
B. After a night of rest in Mnason’s house, Paul and his traveling companions met with the elders of the Jerusalem church.
1. James, most likely the Lord’s brother, apparently was one of the elders (21:18; Cf. Acts 15).
2. Paul rehearsed all the good that the Gentiles received in Macedonia and Achaia by the gospel message. When the elders heard these things, they “glorified God” (21:20).
3. It is most probable that Paul has now delivered the Gentile funds to the elders of Jerusalem.
4. The elders now inform Paul of the troubles that await him in Jerusalem.
a. There were many Jews assembled for Pentecost. “Thousands” (21:20) of these Jews were believers; “and they are zealous for the law” (Law of Moses) (20:20b).
b. Problem: The Jewish Christians had been “informed” that Paul was “teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs” (20:21).
1. It is most probable that the Judaizing Christians that gave Peter (11:1ff) and Paul (15) a hard time were continuing their false ways.
2. These men had formulated a false rumor about Paul and were spreading it to all the Jews.
3. Paul had at no time taught that any should forsake the Mosaic Law neither taught he that people should not circumcise their children. What Paul did teach was that these things were not necessary for man’s salvation. To the Galatians Paul wrote, “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love” (Gal. 5:6). Again to the Corinthians Paul said, “circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God” (I Cor. 7:19).
4. Paul even taught that if a man desired to keep certain days as holy days or eat some things and abstain from other foods was OK (Romans 14). Again; however, these things had nothing to do with one’s salvation!
5. The Jews on this occasion were guilty of hearing things Paul said and misconstruing them so that the masses would hate him with the hatred they had for him.
6. When Paul was among the Jews he even kept the Mosaic Law so as not to offend any of the Jews (Cf. I Cor. 9:20ff).
7. Due to these rumors, the elders were concerned for Paul’s well being.
5. The elders suggest that Paul participate in a vow of purity (most likely a Nazirite Vow {Numb. 6}). Doing this would illustrate an attitude of respect for the Mosaic Law and clear Paul of his detractors.
6. This presents some difficulty. Paul stated to the Galatians, “Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace” (Gal. 5:4). Is Paul being hypocritical here as Peter was in Antioch (Gal. 2:11ff)?
a. The answer is found in Romans 14; I Cor. 7:19; 9:20-23.
b. In matters of indifference Paul had liberties. The Nazirite vow was merely a liberty so he participated in it that others may be saved. It is for this cause that Paul circumcised Timothy (Acts 16:3).
c. Paul was not seeking justification by this act, but merely doing it for the sake of the week (Cf. Rom. 14:1, 15; I Cor. 9:22).
7. Verse 25 indicates the wisdom of the elders. They knew that justification was not found in the Mosaic Law. Secondly, they understood the touchy situation. The Christian Jews were holding to the Mosaic Law, for Paul to go through with the elders advice may leave some Gentiles now wondering if they indeed needed to keep the Law of Moses as was indicated in Acts 15. The elders emphatically state the same message of Acts 15:22ff.
8. The brethren, Gentiles and Jews alike, needed time to grow spiritually. These matters of indifference were to in no way cause the disciples to waver in their faith. The elders therefore determined to handle the situation in this fashion to keep peace among all. Not one iota of compromise of the doctrine of Jesus Christ is here found!
C. The procedure for the Nazirite vow was to make the vow of separation and not cut any hair all the days of the vow. Secondly, at the completion of the vow, the man or woman would shave the head on the “day of cleansing” (Numb. 6:9). Thirdly, a one-year-old lamb was to be offered as a trespass offering (Num. 6:12ff). After these things were completed, wine (the fruit of the vine) could be drank.
D. Paul paid the price of the vow’s offering for the other four men that he made the vow with at the advice of the elders (21:26).
III. Trouble with the Jews (21:27ff):
J. A. The unbelieving Jews add to the former accusations against Paul.
K. They claim that he has brought Gentiles into the temple and defiled it (21:28b).
L. B. Their proof of this accusation was that they saw Trophimus the Ephesian with
M. Paul in the city (21:29).
N. C. Question: Does seeing Trophimus in the city with Paul mean that Trophimus
O. entered into the temple at Paul’s persuasion? Of course it doesn’t. This was a lie
P. to gain support of the other Jews.
Q. D. Upon hearing these words the city was moved with indignation against Paul and
R. he was apprehended in the temple.
S. F. They drag him out of the temple area and began beating him in an attempt to kill
T. him (21:30-31).
U. G. Someone alerts the chief captain of the band about the matter. The chief captain
V. quickly sends centurions with their soldiers to break up the mob (21:32).
1. The chief captain of a Roman province was in charge of 1000 soldiers.
2. The centurions were in charge of 100 soldiers.
H. Paul is now in the custody of the chief captain (21:33ff).
1. The chief captain immediately chains Paul to two soldiers and begins questioning the Jews as to his identity.
2. Some Jews shouted one thing and others another. The captain decides to take Paul bound to the castle for a fair trial. The Jewish mob was so intent on killing Paul that they followed the soldiers.
3. The soldiers put Paul on their shoulders and carry him up the stairs to the castle. This castle was the “headquarters or barracks of soldiers” (AG 630).
4. Paul asks to speak to the chief captain before the soldiers bring him into the castle. Paul’s request was made in the Greek language. The chief captain appears to be somewhat surprised.
a. Apparently the captain believed that he had the Egyptian assassin. One who had lead 4000 men into the wilderness. The word “assassin” means, “one who carries a dagger or short sword under his clothing, that he may kill secretly and treacherously any one he wishes to (a cutthroat)” (Thayer 574).
b. Secular history tells us that men with these short daggers would go to Jerusalem on feast days such as Pentecost and stab people in the crowds. The murder would then try to blend in with the rest of the crowd in outcry of murder.
c. Paul tells the captain that he is not that Egyptian but a “Jew of Tarsus in Cilicia, a citizen of no mean city” (21:39). The phase “no mean city” means, “obscure, insignificant; no unimportant city Acts 21:39” (AG 114).
d. “Tarsus became important as a University City, whose people’s zeal for learning and philosophy surpassed that of Athens or Alexandria, though it did not attract students from abroad as those more famous places did.”[79]
5. Paul makes request to address the mob that was present and the captain gives him permission.
6. Paul begins by “beckoning with his hands unto the people” (21:40). To “beckon with the hands” is to “shake down, throw down; to shake, to make a sign by shaking the hand; of one about to speak who signals for silence (Acts 19:33 etc.” (Thayer 336). Peter had previously addressed the crowd in the same manner (Acts 12:17) and Paul did too while at Antioch of Pisidia (Acts 13:16).
7. After Paul beckoned with his hand, the mob became very quiet and he addressed them in the Hebrew language. This was wise since his audience was primarily Jewish.
Chapter 22
58 AD
I. Paul’s defense # 1 (22:1ff):
A. The word defense in verse one is apologia in Greek meaning “to defend one’s self; to bring forward something in defense of one’s self” (Thayer 65).
B. When the Jews heard Paul speak in the Hebrew language they quieted down to listen (22:2).
C. Paul proceeds to tell the mob of his Jewish background (22:3-5).
1. Born in Tarsus of Cilicia.
2. Trained in Jerusalem at the feet of Gamaliel.
a. Most pupils learned at the master’s feet.
b. “Gamaliel’s reputation as one of the greatest teachers in the annals of Judaism, however, remains untarnished and is perhaps best exemplified in Mish. Sotah ix. 15, ‘Since Rabban Gamaliel the Elder died there has been no more reverence for the law, and purity and abstinence died out at the same time.’”[80]
c. Mentioning the name Gamaliel was like mentioning a modern day Moses to the Jews.
3. Paul was “instructed according to the strict manner of the law of our fathers”
4. Paul was zealous for God (boiling over with enthusiasm to serve God in His law).
5. Paul states that he can relate to these Jews zeal. He at one time shared their same mind (22:3b).
6. Paul tells the Jews that he to persecuted anyone who named Jesus as the Messiah (the way) to death (Cf. I Cor. 15:7ff).
7. Paul persecuted Christians to death and imprisoned them by the authority of the high priest who could surely bear witness to his statements (Cf. Acts 9:1ff).
8. Paul gives an example found in Acts 9 when he had gained permission to travel to Damascus to bring back Christians.
II. Paul reveals his conversation and sighting of Jesus on the road to Damascus (22:6-23):
A. As Paul journeyed to Damascus, a bright light shone around him and he heard a voice from the light saying, “Saul, Saul, why persecutest thou me?”
B. Saul asks who the voice is and the reply is given; “I am Jesus of Nazareth, whom thou persecutest” (22:9).
1. At this point Paul has his audience captivated with interest.
2. Paul tells them that Jesus told him to go to the city of Damascus and there it would be told him what he must do.
3. The light was so bright that Paul could not see and had to be led about like a blind man.
4. Upon entering the city of Damascus, a man by the name of Ananias greets Paul and miraculously heals his eyes (22:13).
a. Ananias tells Paul that he has been “appointed” by Jesus Christ to be an apostle (22:14).
1. To be “appointed” is to “take into one’s hands; to set before one’s self, to propose, to determine; to choose, to appoint” (Thayer 554).
2. Paul was hand picked by Jesus to be an apostle.
b. Paul was to know the true will of God.
c. Paul was to be an eyewitness of Jesus in his resurrected state and tell others about him (22:15).
C. Ananias then baptizes Paul for the remission of his sins and tells Paul to “call upon” Jesus’ name (22:16).
1. Paul’s baptism was a “washing” (22:16). “To wash away; in the N. T. twice; Acts 22:16; I Cor. 6:11. For the sinner is unclean, polluted as it were by the filth of his sins. Whoever obtains remission of sins has his sins put, so to speak, out of God’s sight, is cleansed from them in the sight of God. Remission is represented as obtained by undergoing baptism; hence those who have gone down into the baptismal bath are said to have washed themselves, or to have washed away their sins, i.e. to have been cleansed from their sins” (Thayer 65).
2. Ananias expresses the urgency of this act by saying, “why tarriest thou?”
3. To “call upon the name” of Jesus is “an expression finding its explanation in the fact that prayers addressed to God ordinarily began with an invocation of the divine name: Ps. 3:2; 6:2; 7:2 etc.); I call upon (on my behalf) the name of the Lord, i.e. to invoke, adore, worship, the Lord, i.e. Christ: Acts 2:21; 9:14, 21; 22:16; Rom. 10:13; I Cor. 1:2; Rom. 10:12; II Tim. 2:22)” (Thayer 239). “To call upon a god, invoke (to call upon for assistance), appeal to” (LS 292).
D. Paul proceeds to tell the mob how he came back to Jerusalem and prayed in the temple (22:17). We know that Paul first preached in Damascus and in Arabia before coming to Jerusalem (Cf. Acts 9:19ff).
1. While praying in the temple, the Lord told Paul to leave Jerusalem because no man will receive his testimony of Jesus.
2. Paul tells Jesus that no one will believe him when he speaks because of his former conduct to those who embraced Christianity (22:20).
3. Jesus replies to Paul saying, “Depart: for I will send thee forth far hence unto the Gentiles” (22:21). It was ever the design of God’s scheme of redemption to include the Gentiles (Cf. Gen. 12:1-4; Gal. 3:27-28).
E. Paul now looses his audience (22:22). The Jews cry, “away with such a fellow from the earth: for it is not fit that he should live” (22:22b).
III. Paul is interrogated by the chief captain in the military barracks (22:24-30):
A. When the captain saw the mob re-excited, he took Paul into the castle intending to scourge him to confession of wrongs.
B. “Under the Roman method the culprit was stripped, stretched with cords or thongs on a frame, and beaten with rods. There were two ways of scourging; one with thongs or whips made of rope ends or straps of leather, the other with rods or twigs.”[81]
C. As the centurion tied Paul to the post, Paul asks, “is it lawful for you to scourge a man that is a Roman, and uncondemned?” The punishment for such conduct against a Roman citizen was death. The centurion is now terrified and immediately sends word to the chief captain that Paul is a Roman citizen.
D. Secular sources reveal the fact that for one to lie about such citizenship to avoid scourging was equally punishable by death. Therefore one did not toy with their pronunciation of a Roman citizenship.
E. The chief captain comes to Paul and questions him about his professed citizenship (22:27ff).
1. Paul replies in the affirmative that he is a Roman citizen (22:27b).
2. The captain replies, “with a great sum obtained I this citizenship. And Paul said, But I am a Roman born” (22:28):
a. “Under the emperors the Roman citizenship was sold in order to fill their exchequer (national treasury).”[82]
b. Perhaps in Paul’s beaten state he appeared too poor to purchase such citizenship.
1. Paul could not have obtained his Roman born citizenship through Tarsus because Tarsus was a free city (It was not a Roman colony).
2. Most speculate that Paul’s father must have done some honorary service to the Romans and thus earned citizenship that was passed to his son Saul (Paul).
c. To be born Roman was superior to having purchased the citizenship.
F. After this discussion, the captain releases Paul and keeps him in the castle overnight (22:30).
G. The next day, the captain released Paul and called together the chief priest and the Jewish Sanhedrin council to try him.
Chapter 23
58 AD
I. The second of five defenses after Paul’s third tour:
A. Paul is brought before the Sanhedrin Council for questioning.
B. Here is a brief look at the Sanhedrin Council:
1. “Although according to Jewish tradition the Sanhedrin existed continually since the council of seventy elders in the time of Moses (Nu. 11:16), the earliest reference (Josephus Ant. Xii. 3.3. [138]) to the Jewish gerousia is to the time of Antiochus the Great (223 0187 BC).”[83]
2. The Sanhedrin Council was the supreme Jewish court of justice. The council’s power was not limited to religious affairs but to civil as well. The Roman government seemed to be indifferent to its existence.
3. The council was composed of 70 members who sat in a half circle pattern.
4. The members: High priest as head or president. Members were known as chief priest, elders and scribes.
5. The picture below was taken from Smith’s Bible Dictionary pg. 589.
[pic]
C. The membership of the council in Acts 23 was divided into some Sadducees and some Pharisees.
1. The Sadducees were “essentially aristocrats.”[84] An aristocrat is one of noble heritage.
a. The Sadducees denied the resurrection of the dead (Mark 12:18; Acts 4:12; 23:8).
b. “Consequently they denied future rewards and punishments in a life to come.”[85]
c. The Sadducees denied the existence of angels and spirits as well. “The consequent emphasis on life in this world was consistent with the Sadducees’ concern with their position of power, status, and wealth, and it left no room for messianic hopes and a coming kingdom of God.”[86]
2. The Pharisees were “a Jewish sect or party whose members voluntarily took upon themselves a strict regimen of laws pertaining to purity, Sabbath observance, prayer, and tithing… The Pharisees and scribes observed and perpetuated an oral tradition of laws handed down from the former teachers and wise men of Israel. This oral law, or Halakah, was highly venerated by the Pharisees and scribes. They taught that it had been handed down from Moses and was to be given the same respect as the written laws of the Pentateuch.”[87] The Pharisees did not pursue wealth. They believed in the resurrection of the body, that God controls events and that evil people will suffer punishment in the afterlife.
D. Paul looked “stedfastly on the council” (23:1)
1. The word stedfastly means to “fix the eyes on, gaze upon” (Thayer 83).
2. Paul’s situation demanded his utmost attention and observation of the council.
3. Paul states, “I have lived before God in all good conscience until this day” (23:1b).
a. The conscience is our mind in action. It prompts us to do the things we know to be right and refrain from the things known to be wrong.
b. Paul’s conscience was not bothered by his prior treatment of Christians because he thought he was doing right (Cf. Acts 26:9-11).
c. Ananias, the high priest, commanded that Paul be struck after this statement. It may have been that Ananias felt Paul to be a vile man who rejected Moses and the Law. Such a statement from a man who rejected Moses then would have repulsed Ananias.
d. Paul responds to the strike by saying, “God shall smite thee, thou whited wall: and sittest thou to judge me according to the law, and commandest me to be smitten contrary to the law?” (23:3).
1. Paul calls Ananias a “whited wall.” “Jews were accustomed to whitewash the entrances to their sepulchers, as a warning against defilement by touching them; is applied to a hypocrite who conceals his malice under an outward assumption of piety.” (Thayer 354-355).
2. To be struck before a just trial is given is to violate the Mosaic Law (Lev. 19:15).
3. Paul further states the hypocritical nature of Ananias. He sits to judge Paul by the Law yet violates it himself.
4. Others who were near by revealed to Paul that Ananias was the high priest and he should be careful as to how he talks to him (23:4).
5. Paul’s reply was that he did not know that Ananias was high priest. Paul knew well the Mosaic Law on treatment of the high priest. Paul quotes from Exodus 22:28 which states, “thou shalt not speak evil of a ruler of thy people.”
E. It became apparent very soon that Paul would not receive a fair trial. It seems that no one really knows why Paul is being questioned. The accusations against him in chapter 21 were that he was teaching men to forsake the Mosaic Law and not to circumcise their children (21:21). Secondly, he is falsely accused of bringing a Gentile (Trophimus) into the temple (21:28-29).
F. From his intense observation of the council, he knew that the 70 members were divided.
G. Paul determines to shift the attention away from himself and directly upon the council. Paul states that he is a Pharisees who believes in the resurrection of the dead and this is the reason he is standing before them in the council.
H. Naturally the Pharisees in the council would have now sided with Paul while the Sadducees, who do not believe in any type of resurrection, were opposed to him.
I. Consequently, the two groups “clamored” with each other over the guilt of Paul
J. Apparently the chief captain has been watching the proceedings and determines once again that Paul is in danger so he commands his soldiers to bring him back to the castle.
K. That night, while Paul was in the castle, the Lord appeared to Paul encouraging him saying, “be of good cheer: for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome” (23:11).
II. The Jews vow to kill Paul (23:12-30):
A. Forty Jews conspire together against Paul saying that they would neither eat nor drink until they killed Paul.
B. They reveal their plot against Paul to the Sanhedrin Council (23:14).
C. They ask the chief priest and elders to meet with the captain of the guard and tell him that they need to question Paul further. When Paul comes out of the castle, the forty men would kill him (23:15).
D. Apparently the plan was circulated and word came to Paul of the plot by way of his sister’s son (Paul’s nephew) (23:16).
E. Paul then called for one of the centurions and pleaded with him to take the young man to the chief captain that this evil plot be exposed.
F. The centurion agreed and took the young man to the captain. The captain heard out the plot and determined to send Paul to Caesarea for his safety.
1. The captain tells Paul’s nephew not to tell anyone so that they could secretly make it out of Jerusalem with Paul.
2. The captain sends Paul with an escort of 470 soldiers (23:23).
3. Their objective was to get Paul safely to Caesarea with a letter to the Roman governor Felix.
4. Acts 23:26 reveals the name of the chief captain that we have become acquainted with. His name was Claudius Lysias.
G. Lysias’ letter (23:26-30):
1. Lysias states that Paul is a Roman citizen whose life was in danger by the Jews.
2. Lysias reveals the fact that he rescued Paul.
3. Lysias, wanting to know the reason for their wanting Paul dead, sent him to the Jews council.
4. Lysias found no guilt in Paul worthy of death.
5. When Lysias gained intelligence of the plot to kill Paul, a Roman citizen, he was sent to Felix with the hope of a fair trial against Paul’s accusers (23:30).
III. Paul travels to Caesarea (23:31-35):
A. Caesarea was about 65 miles Northwest of Jerusalem.
B. The caravan leaves Jerusalem at night and makes it to Antipatris (located about 30 miles north of Jerusalem toward Caesarea).
C. The next morning, the 400 foot soldiers return to Jerusalem while the 70 horsemen continue with Paul to Caesarea (23:32).
D. Arriving in Caesarea that same day, the soldiers delivered Lysias’ letter to Felix, the governor of Caesarea, along with Paul (23:33).
E. Felix asks what province Paul was from to determine whether or not he was responsible for this case. Apparently he had no interest involving himself in it. When it was said that Paul was of Cilicia, a province Felix was responsible for, he said he would hear more of this case when the accusers of Paul come to Caesarea (23:34).
F. Until Paul’s accusers come to Caesarea, Paul would be kept prisoner in Herod’s palace (23:35).
Chapter 24
58 - 59 AD
I. Paul’s accusers arrive in Caesarea and state their charges against him (24:1-9):
A. After Paul had been in Caesarea for five days, the high priest Ananias arrived bringing with him selected elders and an “orator” named Tertullus (24:1). An orator is “a speaker, an orator” (Thayer 563). “A public speaker, pleader orator” (LS 717). “A speaker in court, advocate, attorney” (AG 735).
B. Felix calls the case of Paul and all are present for the hearing.
C. Tertullus address Felix with words of flattery to begin his speech on a good note and refers to Paul as a “pestilent fellow” (24:5). The word pestilent is “plague” (Thayer 382). “Designation of a person dangerous to the public” (AG 479).
1. The perspective of the Sanhedrin Council was that Paul and his teaching represented dangerous consequences to humanity like a dangerous disease.
2. What Paul truly represented was Jesus, the one “who shall save his people from their sins” (Matt. 1:21).
D. Turtullus outlines three specific charges against Paul:
1. Paul was accused of being a “mover of insurrections among all the Jews throughout the world” (23:5).
a. An insurrectionist is one who causes “uprising, riots, revolt, rebellion” (AG 764).
b. Paul had a reputation of either starting a church or a riot in every city he visited. Turtullus now uses this against Paul.
1. When Paul was in Thessalonica on the second tour a riot was formed
due to his teaching (Acts 17:6).
2. At Ephesus, the same thing happened (Acts 19:28).
2. Secondly, Paul is accused of being a “ringleader of the sect of the Nazarenes”
a. Apparently the reason Turtullus brings up this is that he is showing how Paul is preaching an unlicensed religion with the Roman Government.
3. Thirdly, Paul is accused of “profaning the temple” (23:7).
a. This was the lie revolving around Trophimus the Gentile (21:28-29).
E. Concluding his speech, Turtullus seems to attempt to bias Felix’s disposition about Paul before he has a chance to speak. Turtullus tells Felix that he is confident that he will find these things to be true upon examination and thus guilty.
F. The other Jews join in with their agreement of the charges made against Paul.
II. Paul’s third defense of himself (24:10-21):
A. Felix now gives Paul the opportunity to defend himself.
B. Paul states nothing but facts in his defense:
1. Twelve days had passed since Paul came to Jerusalem with the funds for the needy saints and to worship (24:11):
a. Day one Paul meets with James and the elders of Jerusalem. He delivers the Gentile funds.
b. Day two Paul makes his appearance in the temple under the Nazirite Vow.
c. Day three through seven he fulfilled his vow. While in the temple he is apprehended by the Jews and beaten. Lysias breaks up the mob and rescues him.
d. Day eight Paul appears before the Sanhedrin Council. Nothing is accomplished other than the issue of whether or not there will be a resurrection of the dead occur.
e. Day nine, Paul is informed about the plot to kill him and is taken to Caesarea.
f. The tenth day he arrives in Caesarea and handed over to Felix.
g. The eleventh through the twelfth day, Paul is in Roman ward awaiting his trial.
h. The thirteenth day is the present.
2. Paul states that he caused no trouble in the temple as he is so charged.
3. Paul states that he caused no stirring up of the crowds, synagogues nor in the city itself.
4. The one thing that Paul did agree with Tertullus was that he was indeed a Christian. Others called Christianity a “sect of Nazarenes” yet Paul never referred to the church as a sect. He openly admits that he is a member of that which they call a sect and one who serves God (24:14).
5. Paul had the deepest respect for the Mosaic Law because it pointed toward the coming of Christ and a resurrection of the just and unjust (24:15).
6. Paul states that he was peacefully in the temple fulfilling a vow and these Jews from Asia came and apprehended him. If what he did was so bad then where are these men who apprehended and beat him?
7. Paul finally challenges the Sanhedrin Council that is present to find one thing he has done contrary to the law (24:20).
8. Paul again concedes to the fact that he preached “the resurrection of the dead” and that this alone is the real reason he is called before the Roman Governor Felix. This is an interesting point. The real issue in many cases is often muddied or clouded under the guise of personal flaws. This method often takes the attention away from the real issue. Paul kept the issue in its proper order!
III. Felix replies to Paul’s defense (24:22-27):
A. Philip the Evangelist has been preaching in Caesarea for approximately 24 years (AD 34 to AD 58).
B. Felix was certainly familiar with the teachings of Jesus.
C. Knowing that Paul was innocent yet fearing the loss of popularity among the Jews, Felix “deferred” Paul’s legal case until Claudius Lysias came to Caesarea with more evidence.
1. To “defer” a case is to “postpone” (NM 581).
2. No information is given as to whether Claudius Lysias ever came to Caesarea with additional testimony.
D. After “certain days,” Felix and Drusilla (his wife) sent for Paul that they might hear more about Jesus and the gospel message.
1. Drusilla was one of three daughters belonging to Herod Agrippa I.
2. Herod Agrippa I killed the apostle James and attempted to kill the apostle Peter.
3. Drucilla’s great uncle (Herod Antipas), beheaded John the Baptist.
4. Herod the Great, Drucilla’s great grand father, had all the babies in Jerusalem killed in an attempt to kill Jesus.
5. Paul preached to two individuals, who were unlawfully married and lived profligate lifestyles.
a. Paul preached about righteous living.
b. Self-control.
c. Judgement to come.
1. Felix and Drucilla were terrified of Paul’s message.
2. Paul’s message was one of repentance. The governor and his wife were challenged to change their style of life or face the eternal consequences of not doing so (Cf. Rom. 2:4-6).
3. Felix replies, “Go thy way for this time; and when I have a convenient season, I will call thee unto me” (24:25).
a. Never is there more of a convenient season like the present.
b. Felix goes down in history as the father of procrastinators.
E. A secondary reason for Felix calling to Paul (24:26):
1. “He hoped withal that money would be given him of Paul” (24:26).
2. Felix heard Paul speaking of offerings and alms that were given to his nation by Paul (24:17).
3. Likely Felix believed that Paul had the capability of making such a collection for himself.
4. This conduct of procrastination and prolongation went on for two years (24:27).
5. Porcius Festus (AD 60) replaced Felix as governor after Paul spent two years in a Caesarean prison.
6. Apparently the Jews were displeased with Felix’s postponing the trial of Paul and made complaints to Nero.
Chapter 25
60 AD
Synopsis of Porcius Festus:
Porcius Festus served as Procurator of the Caesarean province from AD 60 – AD 62. He succeeded in cleaning up his province of the murderous assassins though not completely. He inherited the case of Paul from Felix.
I. Festus travels to Jerusalem immediately after taking office (25:1-5).
A. The Sanhedrin council meets with Festus and rehearses the charges against Paul.
B. Secondly, the Jews ask Festus to allow Paul to be tried in Jerusalem. Their secret desire was like that of Acts 23:12, to murder Paul on the road.
C. Festus rejected their request and told the Jews to bring their officials and make a formal accusation against Paul in his hearing.
II. After tarrying in Jerusalem for eight to ten days, Festus returns to Caesarea. The next day, Festus summoned Paul and his accusers as he sat on the “judgment seat” (25:6-7).
A. The judgment seat was “a raised place mounted by steps; a platform, tribune: used of the official seat of a judge” (Thayer 101).
B. Paul stood before the Jewish officials and Festus in chains.
C. The Jews made their “grievous charges which they could not prove” (25:7). It is likely that the same charges that were previously made against Paul were made again:
1. Paul was an insurrectionist (24:5).
2. Paul was a ringleader of the sect of the Nazarenes (24:5b).
3. Paul profaned the temple in Jerusalem (24:6).
III. Paul makes his fourth defense before Festus and the Jewish leaders of Jerusalem (25:8):
A. Paul said, “neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all” (25:8).
B. This statement helps define the accusations against Paul:
1. Being a leader of the “sect of the Nazarenes” was not a violation of Mosaic Law but a fulfilling of the Law and the prophets.
2. Paul never brought a Gentile into the temple; this was a false accusation that no one could prove to be true.
3. Paul did not stir up riots in Jerusalem and thereby violate Roman Laws. Paul peacefully went about in the temple fulfilling a Nazirite vow when the Jews, on their own accord, disturbed the peace by seizing him and publicly beating him.
IV. Paul makes his appeal to appear before Caesar’s judgment-seat (25:9-12):
A. Festus, taking the same fearful posture as Felix, tried to appease the Jews by asking Paul if he would be willing to travel to Jerusalem to be tried by him.
B. Paul at this point saw that there was no way that he would receive a fair trial in Jerusalem by Festus if he would not make decisions now.
C. Paul tells Festus that he should now judge the matter. Festus knows that Paul is not guilty of any crime worthy of death. Paul proclaims that if such a crime were committed, he would be willing to die for his violations of law; however, no such violation has taken place.
D. Paul; therefore, makes an appeal to be tried by the court of Caesar. Every Roman citizen had this right.
E. Festus confers with his councilors (24:12), and determines that Paul must be allowed to do so.
V. King Agrippa and Bernice arrive in Caesarea (25:13-22):
A. This king Agrippa is Herod Agrippa II the son of Agrippa I who died in Acts 12:21-23).
B. Bernice is the sister of Agrippa II. Historians believe that Bernice and Agrippa lived together having a sexually illicit relationship.
C. The two appear to have traveled to Caesarea to congratulate Festus on his being inaugurated as the new procurator.
D. Agrippa and Bernice tarry in Caesarea for “many days” (25:14).
E. Festus took the opportunity to lay the case of Paul before the king.
F. Festus speaks to Agrippa about Paul and reviews all that had transpired since he took office (25:14-)
1. Festus inherits the case of Paul from Felix (25:14)
2. Festus heard the Jews regarding Paul while in Jerusalem (25:15).
3. The Roman law forbids the sentence of death without the man’s accusers laying the case before his face (25:16).
4. Festus calls the Sanhedrin to Caesarea to make such a face to face accusation against Paul.
5. The Jews come and the next day Festus sits on the judgment seat to oversee the trial (25:17).
6. Festus admits Paul’s innocents by stating that when the Jews stood to condemn Paul, “they brought no charge of such evil things as I supposed; but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive” (25:19).
7. Festus tells Agrippa that he was perplexed as to how to handle the case (25:20). What he really means to say is that he saw Paul’s innocence yet he too saw the Jew’s bitterness against Paul. Wanting to appease the Jews but not violate Roman law placed Festus in a real pickle of a situation. A true law abiding citizen would not find himself in this situation. He would state the law and say that is the end of the matter with no regards as to how it would affect his popularity.
8. Festus tells Agrippa that he had made a request to judge Paul at Jerusalem; however, Paul refused the request and made an appeal to Caesar.
9. Such an appeal obviously did not look good for Festus. It says that Paul had no confidence in Festus handling the judiciary procession correctly.
G. Agrippa asks Festus to hear out the apostle Paul and Festus agrees (25:22).
VI. Paul before king Agrippa, Bernice, Festus, chief captains and principal men of the city (25:23-27):
A. The high officials entered “the place of hearing” with great pomp and show. Here were the highest ranking officials and nobles in Caesarea gathered to hear the apostle Paul speak.
B. Jesus had told Ananias that Paul would “bear my name before the Gentiles and kings, and the children of Israel” (Acts 9:15).
C. Festus introduces Paul to the assembly as the man “whom all the multitude of the Jews made suit to me, both at Jerusalem and here, crying that he ought not to live any longer” (25:24).
D. It is obvious that the Jews wanted to see Paul dead. As they make their accusations against Paul, they are asking for the death penalty.
E. Again, Festus statements prove that he realizes Paul’s innocents (25:25).
F. Paul; however, has made an appeal to Caesar and Festus has granted that wish.
G. One problem that Festus has is revealed in 25:26, “of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, King Agrippa, that, after examination had, I may have somewhat to write. For it seemeth to me unreasonable, in sending a prisoner, not withal to signify the charges against him” (25:26-27).
1. Festus was required to send a written report outlining the accusations against a prisoner when sent to the Emperor of Rome.
2. Festus knew that there were no real accusations that he could write and send. Paul was innocent!
3. Festus would appear to be wasting Roman Government funds and the Emperor’s time if he sent a prisoner with no real guilt nor proof of any wrongdoing.
4. Therefore Festus hoped that by the hearing now before King Agrippa some new material might be exposed so that he can write a proper report to Nero whom Festus refers to as his “lord” (25:26).
Chapter 26
60 AD
I. Paul’s fifth defense (26:1ff):
A. Paul appears to be excited over the opportunity that is before him:
1. To make a defense regarding the charges made against him (26:2).
2. To preach the gospel message to the royal assembly (26:18).
B. Paul begins his defense by stating the facts and appealing to King Agrippa’s prior knowledge of Christianity and the Jewish Laws (26:3).
1. Paul had left Tarsus as a young man to be educated as a Pharisee (26:4-5).
2. Paul states that the reason he is currently standing before the King in bonds is because of “the hope of the promise made of God unto our fathers” (26:6).
a. Isaiah spoke of such promises of the coming Kingdom of God with its king the Messiah (Isa. 2:1-3; 53:1ff).
b. “The hope of the kingdom of Christ, which necessarily implies the resurrection of the dead. This hope, which rested upon God’s promise to the fathers, Paul clung to; this hope his Sadducean persecutors denied.”[88]
c. Moses spoke of the days of the Messiah and every prophet from Samuel saw the day of the Messiah coming (Acts 3:22-26).
d. Paul kept this hope alive and saw it realized in Jesus. For this hope the Jews are persecuting him. Ironically, Paul shared the same hope as other faithful Jews yet he is now being held in bonds because he preaches that the hope in Jesus has now been realized.
3. Paul and other gospel preachers had consistently preached the death, burial and resurrection of the dead (cf. Appendix # 3).
4. Paul states, “is the resurrection of Jesus really that unbelievable?” “Does God not have the power to do so?”
C. Paul gives more facts regarding his past:
1. Paul once believed that he had to destroy the sect of the Nazarenes (26:9).
2. Paul captured Christians in Jerusalem putting them in prison and being responsible for putting them to death (26:10).
3. Paul punished the Christians in the synagogues, capturing them and trying to force them to “blaspheme.” Paul’s tactics were to cause the Christian to blaspheme the name of God and therefore make them guilty of the Law of Moses, which called for the death penalty.
4. Paul was so convicted in his work of persecution that he often tracked Christians down in foreign cities (26:11b).
D. Tracking down Christians to persecute them in foreign cities led Paul to Damascus by permission of the Sanhedrin Council (26:12).
1. As Paul traveled to Damascus, at noon, he saw a “light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me” (26:13).
2. Jesus speaks to Saul of Tarsus saying, “Saul, Saul, why persecutest thou me? It is hard for thee to kick against the goad” (26:14):
a. The goad was “an instrument for guiding oxen… it consist of a rod about eight feet long, brought to a sharp point and sometimes cased with iron at the bigger end, to clear the plow of clay.”[89]
b. Apparently, Jesus is telling Paul that his efforts to persecute the church and the gospel message is likened unto fighting the goad. In other words, the task is impossible.
c. Jesus tells Paul that he has chose him to be a “minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee” (26:16).
1. Having seen the Lord qualified Paul to be an apostle of Jesus Christ (Cf. I Cor. 9:1; 15:8).
a. As an apostle of Jesus Christ, Paul went about delivering men from “the power of Satan unto God” (26:18).
b. Secondly, he preached man’s sanctification (purification) (26:18b).
2. Since this was the voice of God through Jesus, Paul tells Agrippa that he could in no way be disobedient to the voice (26:19).
a. Rather than disobey, Paul began to preach the gospel of Jesus to those in Damascus, Arabia and then down to Jerusalem and throughout Judea (26:20):
b. The subject of Paul’s message was Jesus and that men should “repent and turn to God, doing works worthy of repentance” (26:20).
E. Such preaching of Jesus’ death, burial and resurrection along with repentance and good works caused Paul to be arrested and placed in bonds (26:22).
F. Paul preached the very thing the Mosaic Law and the Prophets pointed to; Christ’s suffering, death, burial and resurrection. The death of Jesus was to benefit both Jew and Gentile (26:23).
G. Festus responds to Paul’s defense in open ignorance (26:24):
1. Perhaps this was the first time Festus had heard of such things regarding Jesus and the resurrection of the dead? Whatever the case, Festus considers Paul a mad man. He had patiently listened and could contain himself no more.
2. It appears that Festus is literally laughing Paul to scorn for the message of the future resurrection of the body.
H. Paul responds to Festus in a respectful tone referring to him as “most excellent Festus” (26:25).
1. To the contrary, Paul was not mad but speaking only the facts.
2. Paul refers to his words as “truth and soberness” (26:25b).
I. Paul addresses King Agrippa personally and challenges him to either accept the words about Jesus or reject them (26:27-29):
a. The time has come to see where Agrippa’s heart lies.
b. Paul affirms to Agrippa his faith in the writings of the prophets regarding the coming of the Messiah and the resurrection of the dead (26:27).
c. It is said that Agrippa was a Jew whose father observed the Law of Moses meticulously. Agrippa himself attempted to follow the Mosaic Law.
J. Agrippa tells Paul, “With but little persuasion thou wouldest fain make me a Christian” (26:28).
1. The word “persuasion” is “to persuade unto i.e. move or induce one by persuasion to do something” (Thayer 497).
2. Paul’s reply to King Agrippa is that whether it takes little or much persuading he would like to see men become as he is (a Christian) except for the chains that were attached to him (26:29).
K. The meeting adjures (26:30-32):
1. The nobles spoke together and were somewhat perplexed. Paul had done nothing worthy of having chains much less the death penalty. Agrippa therefore reasons with Festus that if Paul had not made his appeal to Caesar he would certainly be a free man.
2. One thing that Agrippa did not know was that Festus had tried to move Paul’s trial to Jerusalem knowing that the Jews intended to kill him. Paul’s only recourse was to appeal to Caesar because he knew he faced death in Jerusalem (26:32).
Chapter 27
60 AD
Paul’s Fourth Tour of preaching (AD 60)
I. Stage 1: Paul’s Fourth Tour (27:1-5):
A. Just how long Paul stayed in Caesarea after his two-year imprisonment and defense before King Agrippa in chapter 26 is not revealed.
B. At a set time, Festus transports Paul with other prisoners to Rome (27:1).
C. Luke and Aristarchus are allowed to accompany Paul on the voyage (27:1-2).
D. Paul was a prisoner under the care of a Roman centurion named Julius of the Augustan band.
1. Centurions were military men who supervised one hundred Roman soldiers.
2. The “Augustan band” (27:1): “The Roman army was divided into legions, the number of which varied considerably (from 3000 – 6000), each under six tribuni (chief captains,” Acts 21:31), who commanded by turns. The legion was subdivided into ten cohorts (“band,” Acts 10:1), the cohort into three maniples, and the maniple into two centuries, containing originally 100 men, as the name implies, but subsequently from 50 to 100 men, according to the strength of the legion. There were thus 60 centuries in a legion, each under the command of a centurion… The head quarters of the Roman forces in Judea were at Caesarea.”[90]
3. It seems that no definite information exist regarding the existence of the “Augustan band.” The New Unger’s bible dictionary states that it may have been a cohort designed as a private body guard for the emperor of Rome.
E. The band of soldiers and prisoners leave Caesarea traveling north to Sidon on a ship of Adramyttium (a seaport of Mysia).
1. Sidon was about 67 miles north of Caesarea.
2. The ship was bound for the “coast of Asia” (27:2).
3. Julius, the centurion in charge, gave Paul freedom to communicate with friends in Sidon while waiting to board the ship again.
F. The Adramyttium ship leaves the port of Sidon and travels with difficulty in a Northwest direction. The wind was out of the west, which made westward travel difficult.
1. To avoid the powerful westerly winds, the ship travels northward to sail under the “lee of Cyprus” (27:4). The “lee” is simply the side of the landmass sheltered from wind.
2. After traveling around the NE corner of Cyprus, the ship bears into wind heading due west.
3. Passing Cilicia and Pamphylia, the ship arrives at Myra (a city of Lysia) (27:5).
II. Stage 2 of Paul’s fourth tour (27:6-12):
A. The ship of Adramyttium took the soldiers and prisoners as far as it was prescribed to go.
B. The men now board a ship of Alexandria that was bound for Italy (27:6).
C. Traveling further due west, “with difficulty” (27:7) they sail to the north of Rhodes and on to a small island called Cnidus. The winds out of the west continued to blow hard against them and their journey from Myra to Cnidus took “many days” (27:7).
D. Due to the continued gale force winds, the captain of the ship took a southward turn and traveled to Crete that they may sail under the “lee of Crete” (27:7b).
1. Passing Salmone, the ship came around to the south side of Crete and with difficulty made it to a port city called Fair Havens (27:8).
2. Many days were spent in Fair Havens. Apparently the captain of the ship and Julius the Centurion are debating as to whether they should continue the journey to Italy. The winds were not giving in and the seas were ruff.
3. Luke gives us a time from in 27:9, “the voyage was now dangerous because the Fast was now already gone by.”
a. The “Fast” is another name for the Day of Atonement.
b. It was called the “Fast” because it was a day of “afflicting the soul.”
c. Leviticus 16:29ff reveals the time of the “Fast” to be the seventh month on the tenth day that corresponds to our September.
d. “It was the time of the autumnal equinox, and when the navigation of the Mediterranean was esteemed to be particularly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean.”[91]
e. It is most probable that the captain of the ship and the crew never intended for their voyage to take this long and now found themselves in the sea at the worst time of the year??
E. Paul apparently hears Julius and the captain of the ship discussing whether or not they should continue on and makes a suggestion saying, “sirs, I perceive that the voyage will be with injury and much loss, not only of the lading and the ship, but also of our lives” (27:10).
1. The Alexandrian ship was a cargo ship carrying wheat bound for Italy (Cf. 27:6, 38). Paul states that the “lading” (or wheat) would be lost.
2. Secondly, the ship would be lost to the beating wind and waves of the sea.
3. Thirdly, their lives would be lost if the voyage were to continue.
F. Due to the fact that Fair Havens was not “commodious” to winter in, they pressed further west hoping to make Phoenix (another Port City).
III. Stage 3 of Paul’s fourth journey (27:13-44):
A. The blasting of the wind subsided for a short time and the sailors felt this to be their opportunity to make it to Phoenix to winter. They pulled the anchors and sailed along the coast of Crete close to the shore.
B. Shortly after setting sail, a “tempestuous wind, which is called Euraquilo” began to beat upon the ship (27:14).
C. Unable to fight the wind in a westward direction, the sailors gave way to it and let it push them southward toward a small island called Clauda.
D. They sailed in the lee of Clauda again hoping the winds would subside. During this calm time, the men hoist the small lifeboat aboard the ship. Apparently they were confident that they would reach Phoenix and did not bother placing the lifeboat back upon the main ship when leaving Fair Havens.
E. The next order of business was to secure the ship. As the winds blowing out of the west blew at gale force, the large mast with its sails caused damage to the integrity of the ship. The men had to “under-gird the ship” (27:17). Under girding was a method of tying cables around the ship to hold the planks in place. Apparently the under-girding cables were standard equipment for vessels sailing the Mediterranean Sea.
F. Another source of trouble lurked off the coast of Northern Africa. Shifting sandbanks called “Syrtis” (27:17) posed a threat to their safety. If the ship were to run into one of the sandbanks, the crew would be doomed to die at sea.
1. To avoid further southward movement, the crew lowers the two main rudders and drives the ship into the wind once again.
2. The crew “labored exceedingly with the storm” (27:18):
a. They threw the “freight” or wheat overboard (27:18).
b. They threw the ship’s furniture overboard three days later (27:19).
c. Many days pass and there was neither sun nor stars shining to help them navigate (27:20). The winds continue to beat upon the ship and the crew was hopelessly lost. “All hope that we should be saved was now taken away” (27:20b).
d. Several days had passed since they had taken the time to eat (27:21).
G. During this time of despair and loss of hope, Paul stands before the crew of the ship and tells them all that they should have listened to his advice at Fair Havens (27:21).
1. Paul makes this appeal to the crew not to be arrogant but to set them up for the miraculous saving of God.
2. Paul then encourages the whole crew by telling them that not one person upon the ship shall be injured.
3. Paul states this with confidence because an angel of God (27:23) had visited him.
a. The angel tells Paul that he must stand before Caesar. Secondly, God had granted the lives of all the men on board the ship.
b. Therefore, Paul could say to the men, “be of good cheer” (27:25).
H. At midnight, the sailors “surmised that they were drawing near to some country” (27:27).
1. The sailors took depth readings at two different intervals indicating that they were sailing into shallower waters.
2. Fearing that they would crash into rocky banks of the island, the sailors dropped the anchors to secure the ship during the night.
I. The sailors of the ship decide they are going to escape the large cargo ship by using the lifeboat. They begin lowering the boat when Paul sees them. Paul states to the Roman soldiers, “Except these abide in the ship, ye cannot be saved” (27:31).
J. The soldiers then cut the ropes that are used for hoisting and lower the lifeboat and let it crash into the sea.
K. As daylight approached, Paul knew the men would need nourishment to make an effort to swim to the beach and so encouraged them to eat. It had been fourteen days since they last ate a regular meal (27:33). Paul took food and gave thanks for it and the rest of the 236 passengers ate and were encouraged.
L. After all had eaten, the crew threw over the remaining wheat to lighten the ship (27:38) in anticipation of reaching civilization the next morning.
M. Upon daybreak, no one recognized the landmass. They determined to sail the ship onto the beach in hopes of escaping the ruff seas.
N. The sailors cut loose the anchors leaving them in the sea. This was a last ditch effort of desperation to get off the Mediterranean Sea.
O. The crew lowered the rudders and hoisted up the foresail that drove them toward the beach.
P. As they traveled northward, they hit a sand bar where two currents came together and the ship was stuck. Immediately, the strong winds and current began to tear up the back end of the ship. The Roman soldiers seeing that the prisoners may begin to jump overboard to save their lives determined to kill them all with the sword (27:42).
1. The soldiers were responsible for each prisoner with their own lives.
2. Julius, the commanding centurion, persuaded the soldiers not to kill anyone.
3. Julius suggests that the soldiers who could swim should go overboard first and swim to the shore. The prisoners would follow. No one would have the opportunity to escape if the soldiers were first on the shore.
Q. Eventually, all 236 passengers of the ship swam or floated to the shore and not one person lost their lives (27:44).
Chapter 28
61 – 63 AD
I. Paul on the island of Melita (Malta) (28:1-10):
A. Once on land, the shipwrecked crew was able to identify the island as Malta.
B. The “barbarians” of the island showed kindness to the shipwrecked crew by making a fire to dry and warm them up (28:2).
1. “The Greeks used barbaros of any foreigner ignorant of the Greek language and the Greek culture, whether mental or moral, with the added notion, after the Persian war, of rudeness and brutality. Hence the word is applied in the NT, but not reproachfully” (Thayer 95).
2. “Not Greek, foreign, originally all that were not Greeks, specially the Medes and Persians; so the Hebrews called the rest of mankind Gentiles. From the Augustan age however the name was given by the Romans to all tribes which had no Greek or Roman accomplishments” (LS 146).
C. As Paul is helping the other shipwrecked men and the barbarians collect firewood, he is bitten by a poisonous snake (28:3).
1. When the barbarians saw the snake dangling from Paul’s hand, they spoke with one another saying that justice is being served to Paul. He had escaped the violent sea but being a murderous individual, he is now getting his just reward (28:4).
2. Paul shook the snake off of his hand into the fire and all awaited swelling and death (28:5).
3. When Paul neither swelled nor died the barbarians considered him a god (28:6).
4. Jesus had earlier told his disciples that they would “take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover” (Mark 16:18).
D. Publius entertains the shipwrecked crew for three days (28:7)
1. Paul received information regarding the state of health of Publius’ father. He was feverish and had dysentery (28:8).
2. Paul comes to the sick man laying his hands upon him and healing him.
3. When the barbarians saw this, they brought Paul all their sick and diseased people and Paul healed them.
4. The barbarians were so thankful for the work of Paul that they loaded all provisions needed for the crew on board another ship bound for Italy.
II. Leaving Malta on another Alexandrian Ship (28:11-15):
A. Apparently another Alexandrian ship was caught in the violent Mediterranean Seas and over-wintered on Malta. The ship was now ready to sail again after the shipwrecked crew had spent three months on the island (28:11).
B. The new grain ship was called “The Twin Brothers” (28:11b). The Greek word for this title is dioskouroi meaning, “the name given to Castor and Pollux, the twin sons of Zeus and Leda, tutelary deities of sailors” (Thayer 152).
C. The crew set sail traveling northward making a stop at Syracuse. Syracuse was an East Coast city of the island of Sicily. The crew remained at Syracuse for three days (28:12).
D. After their short stay in Syracuse, the ship sailed for Rhegium by way of “circuit” {“Navigating” (Thayer 502)} (28:13).
E. The crew remained in Rhegium for one day then sailed further Northward to Puteoli. Again, the crew remains in Puteoli for seven days as Paul visits with brethren (28:14).
F. While in Puteoli, the brethren in Rome gained intelligence that Paul was coming. These brethren were so excited to see him that they went out to meet him. One group made it to “Market of Appius” and another group of Christians met them at “The Three Taverns” (28:15).
G. Here are three separate groups of Christians mentioned in and around Rome which sheds light on Romans 16.
III. Paul in Rome (28:16-31):
A. Evidently the prisoners walked with the Roman soldiers from Puteoli to Rome. Upon arriving in the city, Paul was allowed to dwell alone with an attached soldier (28:16).
B. Paul calls for a meeting with the chief Jews in Rome (28:17):
1. Paul seems to be explaining to his Jewish kinsmen the reason he is in Rome as a prisoner.
2. Apparently Paul thought that letters from Caesarea might have reached the ears of the Jews in Rome. They would have been just as hostile toward Paul if he did not explain accurately why he is there as a prisoner.
3. Paul states that he had done nothing against the Jews or the customs of “our fathers” (28:17).
4. Paul tells the Jews of Rome that he was handed over to the Roman soldiers even though he had done no wrong.
5. The Romans examined Paul and found no crime worthy of death. The Romans desired to set Paul free; however, the Jews of Jerusalem and Caesarea would not allow it. Paul had no choice but to make an appeal to Caesar (28:18-19). Finally, Paul states that he has no charges against the Jews in anyway. But rather it is for the “hope of Israel” that he is bound in chains (28:20). The hope of Israel was the coming Messiah.
C. The Jews respond to Paul’s comments (28:21):
1. The Jews confess to Paul that they have received no letters from Jerusalem concerning him and his trial nor have any brethren come to Rome speaking words of harm against him (28:21).
2. Secondly, the Jews state that they are willing to hear Paul further regarding the “sect” of Christianity (28:22). What they knew of Christ and his church was negative information, which had drawn a distinct line of fellowship between the disciple of Christ and the Jews who held to the Mosaic Law.
D. The Jews set a day for Paul to speak to them about the “sect” of Christianity (28:23).
1. Another great door of opportunity was granted to Paul on this occasion. A “great number” of Jewish people assembled at Paul’s holding place to hear what he had to say about Jesus (28:23).
2. Though Paul had been unjustly held as a Roman prisoner he said, “Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the gospel; so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest; and that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear” (Phil. 1:12-14).
3. On this occasion, Paul “testified of the Kingdom of God, and persuading them concerning Jesus, both from the Law of Moses and from the prophets, form morning till evening” (28:23).
4. The consequences of such teaching: “some believed the things which were spoken, and some disbelieved” (28:24). This will ever be the case as we preach the gospel message today to a lost and dying world.
E. The last recorded words of Paul in the book of Acts is a quote from Isaiah 6:9-10 (Acts 28:26-27). Apparently this is a response to those who rejected his persuasive words about Jesus.
1. There is no other OT passage quoted in the NT as many times as Isaiah 6:9-10. There are five occurrences of it (Matt. 13:14; Mark 4:12; Luke 8:10; John 12:40 and Acts 28:26).
2. Jesus used the quote to illustrate the spiritual state of mind of the Jews in Palestine and Paul uses it here to show their state of mind in Rome.
a. Paradox is used: They hear but they do not hear; they see but they do not see.
b. The reason for this condition:
1. The people’s “heart is waxed gross”
a. A heart that is waxed gross is one that is “metaphorically to make stupid (to render the soul dull or callous)” (Thayer 497).
b. They believed what they believed and no amount of evidence nor persuasive speech would deter them. They were closed, callous and dull to the things Paul said no matter how true.
2. The people’s “ears are dull of hearing”
a. “Be hard of hearing or hear with anger” (AG 133).
b. Again, they chose this mode of not hearing.
3. The people’s “eyes have closed”
a. “To shut or close the eyes” (Thayer 323).
b. “Close the eyes, of an attitude of hostility toward the gospel” (AG 402).
3. Paul suggest that man may perceive with their eyes, hear with their ears and
understand with their heart the gospel message yet many willfully do not. The
gospel message can certainly be understood and obeyed by the individual with open eyes, ears and understanding heart and disposition (Cf. Eph. 3:1-5).
a. God is willing to forgive those who would exercise such an attitude and turn from their sins (28:27c).
b. Since the many of the Jews rejected the message of the cross, Paul went to the Gentiles (28:28).
F. Paul remained a prisoner for two years in Rome dwelling in his own “hired dwelling” (28:30). A “hired dwelling” is “that which is either let or hired for a price, as a house, dwelling, lodging” (Thayer 415). Apparently this was a house that Paul rented.
G. While Paul remained a prisoner for two years he was not idle:
1. Paul preached “the kingdom of God and things concerning the Lord Jesus Christ with all boldness, none forbidding him” (28:31).
2. Secondly, he spent his time writing some important epistles during his two year imprisonment:
a. Ephesians
b. Colossians
c. Philippians
d. Philemon
Appendix I
Holy Spirit
The apostle Paul instructed his beloved friend and evangelist Timothy not to teach any other doctrine than that which is “sound” (I Tim. 1:3-11). The word sound means “to be sound, to be well, to be in good health: metaphorically the phrase is used of one whose Christian opinions are free from any admixture of error (Titus. 1:13), the sound i.e. true and incorrupt doctrine (I Tim. 1:10; II Tim. 4:3; Titus 1:9; 2:1)” (Thayer 634). Jesus tells us that there are two sources of authoritative teaching, one from Heaven (God) and another from man (Matt. 21:23-27). When discussing the Holy Spirit, this topic can be handled no differently than any other topic in God’s word. We must leave our own ideas and conceptions behind and look to the word of God. The sound words of our faith reveal all that we shall speak regarding topics such as the Holy Spirit (Cf. I Pet. 4:11). With the authoritative scriptures before us, let us discuss the Holy Spirit.
Who is the Holy Spirit?
The bible clearly reveals the Holy Spirit to be deity. The word “godhead” (theotes) is found only three times in our NT bibles (Acts 17:29; Rom. 1:20; Col. 2:9). Theotes is defined as, “deity i.e. the state of being God, Godhead” (Thayer 288).
Evidences of the deity of the Holy Spirit:
The Holy Spirit is referred to as God (Cf. Acts 5:3-4; Matt. 12:28 compared with Luke 11:20). As God, the Holy Spirit is creator of the heavens and earth (Gen. 1:2, 26; Psa. 104:30). As God, the Holy Spirit is eternal (Heb. 9:4). Though the Holy Spirit is God, he is separate from God the Father and Jesus. The Holy Spirit has individuality as a person in the godhead.
The word “person” is defined by the AHD as “an individual of specified character” (925). The Holy Spirit is a person in every aspect of the definition (Matt. 3:16-17; 28:19). He is an individual, not a character trait or disposition of God. The Holy Spirit is one with knowledge (I Cor. 2:9-11). The Holy Spirit has a will just like any other individual (Cf. I Cor. 12:11). The Holy Spirit is able to make judgments (Acts 15:28), hear (Jn. 16:13), speak (I Tim. 4:1), be grieved (Eph. 4:30) and be vexed (Isa. 63:10). The Holy Spirit takes his rightful place in the godhead with God the Father and Jesus as an individual. The Holy Spirit is deity and ever has been!
The Work of the Holy Spirit
As a person in the godhead, the Holy Spirit has a specific work. This work is inseparably connected to the word of God. Notice; however, that just because the Holy Spirit’s work involves the word of God that does not make Him the “word” of God as some claim.
Making known the mind of God to man:
Initially, the Holy Spirit’s work was to make known the mind of God through both the Old and New Testaments. The apostle Peter said of the OT scriptures that “no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit” (II Pet. 1:21). The NT reveals the work of the Holy Spirit as well. Jesus said, “Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things so ever he shall hear, these shall he speak: and he shall declare unto you the things that are to come. He shall glorify me: for he shall take of mine, and shall declare it unto you” (Jn.16:13-14). Pentecost came, the apostles were immersed in the Holy Spirit and spoke these words of salvation from Jesus by way of the Holy Spirit (Acts 2; Cf. Eph. 3:1-6).
Convicting the world of sin, righteousness and judgment:
Jesus said, “And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment:” (Jn. 16:8). The design of the gospel message is to help man see his true state of alienation from God and help him to desire fellowship with the Father (Col. 1:13-14). Peter convicted those on Pentecost of their sinful state and drove them to say, “men and brethren, what shall we do?” (Acts 2:37). The message of the cross that the Holy Spirit carried and delivered was a revelation of sin, righteousness and judgment!
The Holy Spirit has a work of converting souls:
The Holy Spirit was the vehicle by which the gospel message was to reach the world. This message has the power to save the souls of men (Rom. 1:16). Paul referred to the gospel as the “sword of the Spirit” (Eph. 6:17). This message, brought by the Holy Spirit, would save souls and help men remain in a saved state through its instructions (I Jn. 1 et. all). The book of Acts reveals nineteen specific cases where souls were saved due to gospel preaching revealed by the Holy Spirit. Truly God has blessed mankind with this most awesome work of the Holy Spirit (Cf. Eph. 1).
The Holy Spirit has a work in sanctification:
The word sanctification is defined as, “consecration and purification” (Thayer 6). The word of God revealed by the Holy Spirit instructs one how to be clean and pure so that fellowship may be maintained with God (Cf. I Jn. 1:1-6). These words tell us of our cleansing that occurs in water baptism (Jn. 3:1-5; I Pet. 1:22-23) and how we maintain sanctification through prayer (Acts 8:18-24; Titus 3:8; I Jn. 1:8-10). Sanctification among believers was the issue of Jesus’ prayer in John 17:17. Jesus said, “Sanctify them in the truth, thy word is truth.”
Concluding thoughts:
The Holy Spirit has a work that is of utmost importance. That work is to reveal the mind of God to the apostles and prophets (Eph. 3:1-6). This revelation is now complete (I Cor. 13:9-10; James 1:25; Jude 3). Peter said, “seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue” (II Pet. 1:3). This work of the Holy Spirit is complete. No more revelation is needed for man to be complete in Jesus Christ.
Indwelling of the Holy Spirit
Jesus said, “if a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him” (Jn. 14:23). To say that God dwells in the Christian is to say that Jesus and the Holy Spirit dwells within the Christian as well. What is asserted of one part of the godhead is asserted on the whole (Cf. Eph. 5:18-20; Col. 3:16). God dwells in the Christian (I Jn. 4:12-16). Jesus dwells in the Christian (Eph. 3:17; Col. 1:27). The Holy Spirit dwells in the Christian (Rom. 8:9-11; II Tim. 1:13-14). Only the fatalist denies the facts of the indwelling of deity.
How does the Holy Spirit dwell within the Christian?
The Holy Spirit is a person or individual in the godhead. To say that the Holy Spirit dwells in the Christian as a person is to divide one person into a multitude of parts. Consider what the apostle Paul told the Galatians, “This only would I learn from you, received ye the Spirit by the works of the law, or by the hearing of faith?” (Gal. 3:2). The same apostle tells us that we receive faith by the hearing of the word of God (Rom. 10:17). Receiving the Holy Spirit’s indwelling is to receive the word of God. It is to let the word of God dictate our thoughts and actions in life. To partial out the person of the Holy Spirit into all Christians is no more possible than to physically partial out any person into another.
Paul prayed a fervent prayer in Ephesians 3 in which he asked “that Christ may dwell in your hearts through faith…” (3:17). Again, the apostle Paul told the Galatians that “Christ lives in me” then goes on to explain the how. Christ lived and dwelled in Paul through faith (Cf. Gal. 2:20). If we would but keep the illustration of Eph. 5:18-19, as compared with Col. 3:16, it will be easy to see how the Holy Spirit dwells in the Christian. Indwelling occurs by the indwelling of the word of God!
A powerful argument!
To say that God, Jesus and the Holy Spirit dwells with in us is to say that we subject ourselves to the teachings of the gospel message. Consider what the apostle John said, “Whosoever shall confess that Jesus is the Son of God, God abides in him, and he in God” (I Jn. 4:15). The only way you or I may make such a statement about Jesus is through the word of God! Paul said, “no man can say Jesus is Lord, but in the Holy Spirit” (I Cor. 12:3). The Holy Spirit reveals the fact that Jesus is Lord. I would not know that Jesus is Lord nor any other gospel fact lest the word of God reveals it to me. Therefore to know and live by the gospel is to have the indwelling of the Spirit.
A powerful illustration!
To say that the Holy Spirit dwells in us is no more mysterious than for one to say that they see a child’s father in him. As that child walks, talks and conducts himself like his dad, people can easily say, “I see that boy’s father in him.” Jesus said the same thing at the Sermon on the Mount, “Ye therefore shall be perfect, as your heavenly Father is perfect” (Matt.5:48). Peter quoted God from Leviticus 11:44 saying, “ye shall be holy for I am Holy” (I Peter 1:16). The apostle John said that we are to walk in the light as God is light (I Jn. 1:7). When the Christian conducts himself by God’s standards, people will say, “I see his Father in him.”
Baptism of the Holy Spirit
The Holy Spirit is an individual in the godhead (Matt. 3:16-17; Col. 2:9). The Holy Spirit has a specific work in the godhead; i.e., making known the mind of God to man (II Pet. 1:21), convicting the world of sin, righteousness and judgment (Jn. 16:8), converting souls (Rom. 1:16; Eph. 1) and sanctification (I Jn. 1:1-6). The work of the Holy Spirit is involved primarily in revealing the mind of God to man. Therefore, when one states that he has the indwelling of the Holy Spirit, one is saying that that he is governed by the word of God (Cf. Rom. 8:9-11; Gal. 3:1-2). Let us now examine the subject of Holy Spirit baptism.
The promise of the Father to the apostles:
“Being assembled together with them (apostles), he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye heard from me: for John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence” (Acts 1:4-5). John the Baptist had told of Jesus’ baptism in the Holy Spirit and fire (Matt. 3:11, Mk. 1:8; Lk. 3:16). Though this statement was made to multitudes, the fulfillment is found in the words of Jesus to the apostles alone (Acts 1:4-5). Just as the baptism of fire represented punishment (Matt. 3:10-12) and did not belong to all, even so baptism in the Holy Spirit did not belong to all (Acts 11:16-17). There is only one other group that received Holy Spirit baptism and that was the Gentile household of Cornelius (Acts 10-11). The purpose of this event was to prove to the Jews that the Gentiles had been granted eternal life (Acts 11:15-18).
Purpose of Holy Spirit baptism:
There was a threefold purpose of Holy Spirit baptism revealed in scriptures. First, Holy Spirit baptism served the purpose of having the eternal purpose of God accomplished. God’s eternal purpose was to fill the earth with his glory through revealing his mind to man (Isa. 62:1, 7; Hab. 2:14, Eph. 3:10-11). Man would come to know God by the Holy Spirit who revealed the mind of God to the apostles and prophets (Jn. 14:26; 16:13; Eph. 3:3-5). Secondly, Holy Spirit baptism served the purpose of confirming revelation through power (Mk. 16:20, Acts 1:8; Heb. 2:3). Thirdly, Holy Spirit baptism provided confident witnesses who made known the facts about the resurrection of Jesus Christ (Jn. 15:26-27; Acts 1:8, 21-22).
Holy Spirit Baptism was for a specific time and place:
Jesus told the apostles that they would be immersed in the Holy Spirit “not many days hence” (Acts 1:5). The apostles received the revelation and power on the day of Pentecost, AD 33 (Acts 2:1-4). On this day all prophecy regarding the kingdom of God, (His church), was fulfilled. The apostles received Holy Spirit baptism, the church was established (Isa. 2:1-4) and the law of God for salvation went forth (Isa. 2, Luke 24:44; Acts 2:38). These same prophecies point to Jerusalem as the specific place in which these events were to take place. Acts 1-2 reveals the apostles tarrying in Jerusalem and awaiting these promises just as Jesus had commanded (Acts 1:4).
Purpose of Holy Spirit baptism now accomplished:
Are people baptized in the Holy Spirit today? NO! The reason is simple. The purpose of Holy Spirit baptism has been accomplished. No more revelation is needed because God has “granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue” (II Pet. 1:3). God’s word is perfect and complete and therefore needs no more inspired people with power to make new proclamations of revelation (II Tim. 3:16-17; Jude 3; I Cor. 13:9-10 compared with James 1:25).
Concluding thoughts:
The apostle Paul said, “there is one baptism” (Eph. 4:5). Interestingly, the bible reveals four distinct baptisms. First, the baptism of Moses (I Cor. 10:1ff), secondly, the baptism of John (Matt. 3:1-6), thirdly, the baptism of the Holy Spirit (Acts 1:5) and fourthly, baptism for the remission of sins (Acts 2:38, 22:16). Paul said there is only one baptism because the other three have served their purpose. The baptism of Moses was for the purpose of saving Israel from the Egyptian army (Ex. 14:28-30). John’s baptism was for preparing the people for the coming of Jesus (Acts 19:2-4). Holy Spirit baptism was for the purpose of revealing truth, confirming these truths with power and providing confident witnesses of the resurrected Lord. Every purpose of these three baptisms has been accomplished. That leaves us with one baptism, baptism for the remission of sins. As long as lost individuals exist in the world, the necessity for water baptism will always exist. The gospel calls sinners to take advantage of God’s gracious offer (Acts 2:38, Rom. 5:1-4; II Thess. 2:13-14).
Gift of the Holy Spirit
The Bible is a book of promises. God promises that if we will resist the devil he will flee from us (James 4:7). God promises to draw nigh unto us if we draw nigh unto him (James 4:8). God promised that if we do that which we learn, receive, hear and see the apostles do then we shall have peace with God (Phil. 4:9). God promises that if we will be faithful till death He will give us a crown of eternal life (Rev. 2:10). The promise that we shall focus on in this article will be the one given in Acts 2:38. Peter said, “repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of sins; and ye shall receive the gift of the Holy Spirit.” What a wonderful promise! But what is the gift of the Holy Spirit? The answer to this question shall lead us into a discussion of the grand theme of the Bible; the salvation of mankind.
What is the gift of the Holy Spirit?
This promise has its beginnings in the book of Genesis. God promised Abraham that through his seed all nations would be blessed (Gen. 12:3). The seed promise was fulfilled in Jesus Christ (Gal. 3:16). Paul said, “that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith” (Gal. 3:11-14). The blessing of Abraham that was fulfilled in Jesus Christ was the forgiveness of sins (Acts 3:24-26).
The apostle’s Paul’s first recorded sermon in Acts 13 is very helpful here. Paul preached to a mixed audience of Jews and Gentiles in Antioch of Pisidia saying that Jesus was the seed of David by promise (13:23). Paul further states, “Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth” (13:26). The word of salvation was the promise that was made unto the fathers and fulfilled in Jesus Christ (13:32). Paul clearly states that the promise of the Holy Spirit is the remission of sins revealed through the word of God (13:38-39).
Who may receive the gift of the Holy Spirit?
Peter reveals the clear answer to this question in Acts 2:38. Those who repent and are baptized for the remission of sins “shall receive the gift of the Holy Spirit.” The very next verse, 39, Peter states, “For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him.” The conclusion is clear, those who receive the gift of the Holy Spirit, salvation as revealed by the word of God and fulfilled in Jesus Christ, are those who answer the call of God!
What is the call of God?
The promise of the Holy Spirit is directly connected to the word of God revealed by the apostles and prophets. Jesus said that those who hear, learn and are taught of God will come to the Father (Jn. 6:44-45). Attaining salvation is a learning and reasoning process (Gal. 3:2; Eph. 4:20-24). God calls individuals to learn and reason over the condition of their soul (Isa. 1:18; Phil. 2:12). God’s call to salvation is through the gospel message (II Thess. 2:13-14).
The book of Acts reveals 19 specific cases of individuals who became Christians and received the gift of the Holy Spirit. The first of these is found in Acts 2:37ff. Each of these 19 examples reveals individuals receiving the gift of the Holy Spirit by hearing the gospel message and obtaining faith in that message of salvation (Rom. 10:17). They confessed the name of Jesus Christ as the Son of God (Rom. 10:8-10). Repentance was a part of their new life as well (Acts 2:38, 17:30). Baptism was the final act that put the individual in Christ (Acts 2:38; Gal. 3:26). Faithful living assured continual fellowship with God the Father and hope of receiving the crown of life, heaven, after life on this earth (Titus 3:8; I Jn. 1:1-7; Rev. 2:10).
Appendix II
Paul’s Epistles
(Acts: 33 AD to 63 {66} AD)
Book Date Place of writing Bible Reference
I Thess. 52 – 53 AD Corinth I Thess. 2:17
II Thess. 53 AD Corinth
(6 to 12 months
after I Thess.)
Galatians 53 –54 AD Corinth ?
(Paul’s second tour)
I Corinthians 57 AD Ephesus I Cor. 16:8
(Paul’s third tour)
II Corinthians 57 – 58 AD Macedonia II Cor. 1:8; 12:2
Romans 58 AD Corinth Rom. 15:25-28
(Paul’s third tour)
Ephesians 62 – 63 AD Rome (While in Eph. 6:20
Prison)
Philippians 62 – 63 AD Rome (While in Phil. 1:7, 13-16
Prison)
Colossians 62 – 63 AD Rome (While in Col. 4:7-8 as
Prison) compared to
Eph. 6:21-22
Philemon 62 – 63 AD Rome (While in Philem. 10-12
Prison) compared to
Col. 4:7-8 and
Eph. 6:21-22
*Hebrews 63 AD Rome (end of Heb. 13:23
1st imprisonment)
I Timothy 65 AD Nicopolis I Tim. 1:3; Tit.
3:12
Titus 65 AD Nicopolis Titus 3:12
II Tim. ~ 66 AD Rome (2nd II Tim. 2:9; 4:16
Imprisonment)
*Considering Paul wrote this epistle (Cf. Hebrews 13:23, 24).
| | | | | |
|Gaza |34 AD |Acts 8:26-29 |Ethiopian |Philip preached Jesus (Acts 8:35) |
| | | |Eunuch | |
| | | | | |
|Damascus |35 AD |Acts 9; 22:16 |Saul |Ananias preached Jesus |
| | | | |(Acts 9:17; 22:16) |
| | | | | |
|Caesarea |40 AD |Acts 10:1ff |Cornelius |Peter preached Jesus |
| | | | |(Acts 10:36f) |
| | | | | |
|Cyprus |45 AD |Acts 13:6-12 |Sergius Paulus |Paul and Barnabas preached Jesus (Acts 13:12) |
| | | | | |
|Galatia |46 AD |Acts 13:16ff |Galatians |Paul preached Jesus (Acts 13:26) |
| | | | | |
|Philippi |50 AD |Acts 16:14-15 |Lydia |Paul and Silas preached Jesus |
| | | | |(Acts 16:14) |
| | | | | |
|Philippi |50 AD |Acts 16:30ff |Jailer |Paul and Silas preached Jesus |
| | | | |(Acts 16:31) |
| | | | | |
|Thessalonica |51 AD |Acts 17:1ff |Thessalonians |Paul and Silas preached Jesus |
| | | | |(Acts 17:3) |
| | | | | |
|Berea |51 AD |Acts 17:10ff |Bereans |Paul, Silas and Timothy preached Jesus (Acts 17:13) |
|Appendix III |
|Bible Examples of People Becoming Christians |
| | | | | |
|Place |Date |Reference |Who |Message Preached |
| | | | | |
|Jerusalem |29 AD |Acts 2 |Jews |Peter preached Jesus (Acts 2:22ff) |
| | | | | |
|Samaria |34 AD |Acts 8:5-24 |Samaritans |Philip preached Jesus (Acts 8:5) |
| | | | | |
|Samaria |34 AD |Acts 8:10-13 |Simon |Philip preached Jesus (Acts 8:12) |
|Bible Examples of People Becoming Christians Continued |
| | | | | |
|Place |Date |Reference |Who |Message preached |
| | | | | |
|Athens |51 AD |Acts 17:16ff |Athenians |Paul preached Jesus (Acts 18:5) |
| | | | | |
|Corinth |51 AD |Acts 18:4ff |Corinthians |Paul preached Jesus (Acts 18:5) |
| | | | | |
|Corinth |51 AD |Acts 18:8ff |Crispus |Paul preached Jesus |
| | | | |(Acts 18:26) |
| | | | | |
|Ephesus |54 AD |Acts 18:24-28 |Apollos |Pricilla and Aquila preached Jesus (Acts 18:26) |
| | | | | |
| | | | | |
|Ephesus |55 AD |Acts 19:1-5 |12 disciples of John |Paul preached Jesus (Acts 19:4f) |
| | | | | |
| | | | | |
|Ephesus |55 AD |Acts 19:8-10 |Ephesians |Paul preached Jesus (Eph. 1:13) |
| | | | | |
| | | | | |
|Rome |60 AD |Acts 28:23ff |Romans |Paul preached Jesus (Acts 28:23-24 |
| | | | | |
| |
|Appendix IV |
| |
|What is preaching Jesus? |
| |
| |
|Jews on Pentecost (Acts 2) Peter preached Jesus: |
|Death, burial and resurrection of Jesus |
|Repentance |
|Baptism unto remission of sins |
| |
|Samaritans (Acts 8) Philip preached Jesus: |
|Kingdom of God |
|Baptism |
| |
|Simon the sorcerer (Acts 8) Philip preached Jesus: |
|Kingdom of God |
|Baptism |
| |
|Ethiopian Eunuch (Acts 8) Philip preached Jesus: |
|1. Baptism |
| |
|Saul (Acts 9; 22:16) Ananias preached Jesus: |
|1. Baptism to wash away sins (22:16) |
| |
| |
|What is preaching Jesus? |
|Appendix IV Continued |
| |
|Cornelius (Acts 10:1ff) Peter preached Jesus: |
|Death, burial and resurrection of Jesus |
|Belief leading to remission of sins |
|Baptism |
| |
|Sergius Paulus (Acts 13) Paul preached Jesus: |
|Faith |
| |
|Galatians (Acts 13:16ff) Paul and Barnabas preached Jesus: |
|Jesus is of the seed of David |
|Word of God sets forth salvation |
|Death, burial and resurrection of Jesus |
|Justification by faith (Acts 13:39) |
|Baptism (Gal. 3:27) |
| |
|Lydia (Acts 16:14-15) Paul, Silas, Luke and Timothy preached |
|Jesus: |
|1. Baptism |
| |
|Jailer (Acts 16:30ff) Paul and Silas preached Jesus: |
|1. Faith |
|2. Repentance |
|3. Baptism |
| |
|Thessalonians (Acts 17:1) Paul and Silas preach Jesus: |
|1. Death, burial and resurrection of |
|Jesus |
| |
|What is preaching Jesus? |
|Appendix IV Continued |
| |
|Bereans (Acts 17:10ff) Paul and Silas preach Jesus: |
|1. Death, burial and resurrection of |
|Jesus |
| |
|Athenians (Acts 17:16ff) Paul preached Jesus: |
|1. Resurrection of Jesus |
|God is the creator of the world |
|Repentance (17:30) |
| |
|Corinthians (Acts 18:4ff) Paul preached Jesus: |
|1. Hearing, believing and baptism |
| |
|Crispus (Acts 18:8) Paul preached Jesus: |
|1. Hearing, believing and baptism |
| |
|Apollos (Acts 18:24-28) Priscilla and Aquila preached Jesus: |
|1. Baptism in the name of Jesus |
| |
|12 disciples of John the Baptist Paul preached Jesus: |
|(Acts 19:1-5) 1. Baptism in the name of Jesus |
| |
|Ephesians (Acts 19:8-10) Paul preached Jesus: |
|Hearing, believing and Baptism |
|(cf. Eph. 4:4-5) |
| |
|Romans (Acts 28:23ff) Paul preached Jesus: |
|Death, burial and resurrection |
|(Rom. 1:4) |
|Hearing, believing, confessing, repenting, baptism and faithful living |
Appendix V
Political Structure of Roman Empire during the days of Acts of the Apostles in Judea
Appendix VI: Map Studies in Acts
Study A: The Travels of Saul of Tarsus
[pic]
Details of Saul’s Travels
We are first introduced to Saul in Acts 7:58. Saul was consenting to the stoning and death of Stephen in the city of Jerusalem.
A. Saul travels from Jerusalem to Damascus to persecute Christians at the permission of the high priest (9:1). Jesus appears to Saul while traveling to Damascus (Acts 9:3-9; 22:6-10; 26:12-18). Saul goes into Damascus at the direction of Jesus and there Ananias baptized Saul (Acts 9:18, 22:16). Saul immediately preaches Jesus in Damascus (Acts 9:20). Saul travels into the region of Arabia to preach and then returns to Damascus where he spent three years preaching Jesus (Gal. 1:17-18).
B. Threats on Saul’s life caused him to leave Damascus (Acts 9:23-25). Saul travels to Jerusalem where he stayed with the apostle Peter for 15 days (Gal. 1:18-19). During this time, Saul preached Jesus (Acts 9:27). Again, Grecian Jews sought to kill Saul in Jerusalem (Acts 9:29).
C. Saul escapes, by the help of brethren, to Caesarea (9:30).
D. From Caesarea Saul travels to Tarsus (Acts 9:30). Paul reveals in his Galatian epistle that while in Tarsus, he preached to the region of “Syria and Cilicia” (Gal. 1:21). Evidently, Saul’s preaching was successful (Cf. Acts 15:23, 41). Barnabas travels to Tarsus, finds Saul, and brings him back to Antioch (Acts 11:24-25). The brethren in Judea were to face famine according to Agabus the prophet (Acts 11:27). Barnabas and Saul travel to the churches of Judea distributing the funds to each church’s elders (Acts 11:30). Barnabas and Saul return to Antioch after delivering the contribution (Acts 12:25).
Study B: Travels of the Apostle Peter
[pic]
Details of Peter’s Travels
A. Peter preaches first gospel sermon with conditions for remission of sins in Jerusalem on Pentecost (Acts 2). Peter travels with John to Samaria after hearing that the Samaritans had received the gospel (Acts 8:14).
B. Peter and John return to Jerusalem (Acts 8:25).
C. Peter travels to Lydda and heals a lame man named Aeneas (Acts 9:32-34) and converted many (9:35).
D. Peter travels to Joppa and raises Tabitha (Dorcas) from the dead (Acts 9:36ff). Many obey the gospel as a result of hearing of Tabitha’s miraculous resurrection (Acts 9:42).
E. Peter travels from Joppa to Caesarea at the instructions of the Holy Spirit (Acts 10:1ff). Though Philip was in Caesarea, the Holy Spirit called for Peter to preach to the household of Cornelius because he was a Gentile. Peter had opened the door of salvation to the Jews on Pentecost (Acts 2) and now he opens the same door to the Gentiles (Acts 10-11). The words of Jesus are thus fulfilled regarding giving Peter the keys to the Kingdom of heaven (Matt. 16:19).
F. Peter returns to Jerusalem and is imprisoned after the death of James (Acts 12). Herod Agrippa I wanted to kill Peter; however, Peter is miraculously delivered by an angel of God (Acts 12:7).
Study C: Travels of Philip the Evangelist
[pic]
Details of Philips Travels
A. Travels from Jerusalem “down” to Samaria (Acts 8:5).
1. Converts Samaritans and Simon the sorcerer (Acts 8:4-13).
2. Called by the Holy Spirit to leave Samaria (Acts 8:26).
B. Travels from Samaria to Gaza (Acts 8:26b)
1. Preached to the Ethiopian Eunuch (Acts 8:27-39).
2. Eunuch was baptized for the remission of sins (Acts 8:38).
C. Travels from Gaza to Azotus (Ashdod) (Acts 8:40).
D. From Ashdod, Philip travels northward to Caesarea (Acts 8:40b) preaching in all the cities in between (Lydda and Joppa). Apparently a church is established in these cities due to Peter finding disciples there (Acts 9:32, 38).
E. Caesarea appears to be the dwelling place for Philip (Acts 21:8).
Study D: Paul’s First Tour of Preaching
[pic]
Details of the first tour of Preaching:
Acts 13:4 – 14:28
Dates: AD 45 to AD 48
A. Beginning at Antioch of Syria, Paul, Barnabas and John Mark travel approximately 20 miles westward to Seleucia (13:4).
B. Setting sail through the Mediterranean Sea, the three travel to the island of Cyprus (13:4b).
C. Landing at Salamis, a coastal city on Cyprus, “they proclaim the word of God in the synagogues of the Jews” (13:5).
D. Paul, Barnabas and John Mark traverse westward to the island’s capital city Paphos (13:6) after preaching in Salamis.
1. Sergius Paulus, the Roman Procurator of Cyprus, made his home in Paphos.
2. A sorcerer named Bar-Jesus was in good standing with Sergius due to his deceptive practices in the name of God.
3. Paul denounces the work of the Sorcerer and strikes him blind and Sergius Paulus is converted (13:9-12).
E. Setting sail once more, Paul and his companions travel Northward through the Mediterranean Sea from Paphos landing at Perga in the region of Pamphylia (13:13).
1. John Mark departs from Paul and Barnabas at Perga. It is possible that John Mark did not want to face the dangers that lie ahead of them in the Taurus Mountains.
2. Luke makes no mention of Paul and Barnabas preaching in Perga even though it is the capital city of Pamphylia.
F. Traveling Northward from Perga, Paul and Barnabas cross the Taurus Mountains with no apparent difficulties and come to Antioch of Pisidia.
1. Paul and Barnabas attend the Sabbath day synagogue service.
2. The rulers of the synagogue allowed Paul to address the assembly.
3. Paul preaches his first recorded gospel sermon (13:17-40).
G. After the above sermon, both Jew and Gentile alike desired to hear more the next Sabbath (13:42).
H. The next Sabbath produced enormous crowds come to hear Paul and Barnabas preach. When the Jews saw this they were jealous. They stirred up a persecution against Paul and Barnabas and cast them out of their borders. A church was established in Antioch!
I. Leaving Antioch of Pisidia, Paul and Barnabas travel east to Iconium. A church is established in Iconium and again a persecution against Paul and Barnabas arises.
J. Paul and Barnabas leave Iconium and travel to Lystra. Paul heals a man lame from birth (14:8). The town’s people thought that Paul and Barnabas were mythological gods calling them Jupiter (Zeus) and Mercury (Hermes). They tried to make sacrifices to Paul and Barnabas; however, the two would not allow it.
K. The persecuting Jews came from Antioch and Iconium and stirred the people of Lystra up against Paul and Barnabas. Paul is stoned to the point of the people believing him to be dead (14:19).
L. Paul recovers from the stoning and travels further east to Derbe (14:20). A church is quickly established (14:21).
M. From Derbe, Paul and Barnabas travel back through the cities of Derbe, Lystra, Iconium and Antioch of Pisidia for two purposes:
1. To confirm the disciples and exhort them to continue in the faith (14:22).
2. To appoint elders in every church (14:23).
N. Traveling south from Antioch of Pisidia they entered Pamphylia and preached in Perga (14:24).
O. Leaving Perga, Paul and Barnabas travel to Attalia. Setting sail from Attalia the two came back to their starting point, Antioch of Syria.
P. At Antioch, “they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles” (14:27).
[pic]
The Second tour of Preaching
Acts 15:36 – 18:23
Dates: AD 50 – 54
A. As Paul and Barnabas remained in Antioch for a little over a year after the Jerusalem conference, Paul decides to travel back to the churches of southern Galatia to “see how they faired” (15:36).
B. Paul and Barnabas participate in “sharp contention” to the point of going their separate ways: Paul and Silas to Cilicia and Syria and Barnabas with John Mark to Cyprus (15:36-40).
C. Paul and Silas travel through the region of Cilicia and Syria “confirming the churches” (15:41).
D. Paul and Silas travel further west to Galatia. The first Galatian City visited was Derbe. Secondly, they come to Lystra. Paul and Silas meet Timothy in Lystra, circumcise him and take him along as a traveling companion.
E. Traveling North-westward the three visit Iconium and Antioch of Pisidia (16:1ff) delivering the “decrees” (dogma) produced in Acts 15:23ff (Cf. 16:4).
F. The Holy Spirit forbids Paul, Silas and Timothy from going into Asia (16:6). Apparently, they travel on the border of Galatia and Phrygia Northward to Bithynia (16:7).
G. Again, the “Spirit of Jesus” forbid them to travel into Bithynia (16:7b). The three therefore travel due west through Mysia and land at the coastal town of Troas (16:8).
H. Immediately after the vision, Paul and his companions cross the Aegean Sea in rout to Macedonia (16:10).
1. This is our introduction to Luke.
2. Luke modestly introduces himself into the text by the first person plural pronoun “we” (16:10).
I. Nothing is said about preaching in Troas; however, it appears that a church was established there (Cf. II Cor. 2:12).
J. Crossing the Aegean Sea the four arrive at Samothrace, a small island in rout to Neapolis.
K. Traveling northwest from Samothrace, Paul and his companions land at a seaport of Macedonia known as Neapolis.
L. Leaving Neapolis, they travel twelve miles westward to Philippi.
M. Apparently there was no synagogue in Philippi. Paul and his companions asked regarding the whereabouts of a Jewish place of worship. The information led them to a river outside of town were women met to pray (16:13).
N. Lydia’s conversion (16:14-15).
O. While in Philippi, Paul is annoyed with a girl who has an evil spirit within her. The girl follows the four preachers day by day proclaiming that they had words of salvation.
P. Paul commands the evil spirit to come out of the girl and it does so immediately.
Q. The girls’ masters are incensed over the matter because they used the demon's powers to make money.
R. Paul and Silas are captured and imprisoned and beaten with rods for their part in preaching the gospel of Jesus Christ. Such preaching was considered unlawful to the Romans (16:21).
S. While in prison, Paul and Silas sing praises to God (16:25).
T. A miraculous earthquake occurs loosening the prisoner’s chains.
U. The jailer is prepared to kill himself when Paul stops him claiming that all are accounted for.
V. Paul and Silas take the opportunity to preach the gospel to the jailer and he is converted along with his house (16:30ff).
W. Luke and Timothy stay behind in Philippi while Paul and Silas travel through Amphipolis and Apollonia and come to Thessalonica (Acts 17:1).
X. Paul and Silas preach Jesus and convert “some” of the Thessalonians (17:4).
Y. The unbelieving Jews stir up a riot against Paul and Silas causing them to flee to Beroea but not before a faithful church is established in Thessalonica.
Z. The Beroeans were “noble minded” and “searched the scriptures” to see whether the things Paul said were true (17:11).
AA. When the unbelieving Jews of Thessalonica heard that Paul and Silas were preaching in Beroea, they travel there and cause another riot. The Beroean brethren take Paul and escort him southward as far as Athens. Silas remains behind.
AB. Paul sent word to Silas and Timothy to join him in Athens. Apparently, Silas and Timothy come immediately to Athens and Timothy sent directly back to Thessalonica. Since Paul went into Corinth alone it is apparent as well that Silas was sent back either to Thessalonica or Beroea (Cf. I Thess. 3:1).
AC. Paul preaches to the Athenians alone with little success (Cf. 17:33-34).
AD. From Athens, Paul travels to the city of Corinth (18:1).
AE. Paul meets Aquila and Priscilla. This man and wife were Jews from Italy who shared a common faith and trade with the apostle Paul, as they were tent makers.
AF. Silas and Timothy (18:5) join Paul in Corinth. Apparently the two have brought monetary aid to Paul that enables him to spend all his time preaching the gospel (Cf. 18:5 and II Cor. 11:9).
AG. The Jews reject the word of God but Crispus, the ruler of the synagogue, believed and was baptized (18:8).
AH. An angry Moab unsuccessfully convicts Paul before Gallio the Roman procurator (18:12ff).
AI. Paul leaves Corinth with Priscilla and Aquila. They travel across the Aegean Sea and land at Ephesus (18:18-21).
AJ. Paul did not remain in Ephesus long at all. He left the brethren assuring them that if it be God’s will, he would return to them shortly (18:21).
AK. Traveling alone, Paul leaves Ephesus and comes to Caesarea of Judea by way of the Mediterranean Sea (18:22).
AL. Leaving Caesarea, he travels up to Jerusalem and then down to Antioch of Syria (18:22).
AM. The entire second tour took approximately 3 ½ to 4 years.
[pic]
The Third tour of Preaching
Acts 18:23 – 21:17
Dates: AD 55 – AD 60
A. Paul begins at Antioch of Syria and travels through the region of Galatia and Phrygia establishing the saints (18:23).
B. Ephesus was Paul’s next destination. Paul preached the gospel to 12 disciples of John the Baptist upon arrival in Ephesus (19:1-5).
C. Paul spends three months reasoning in the Ephesian synagogue and making disciples (19:8).
D. Two years after this were spent “reasoning daily in the school of Tyrannus” (19:9-10).
E. Paul performs many faith producing miracles in Ephesus which caused not only unbelievers to repent but believers as well (19:11ff). Some of the Ephesian Christians had involved themselves in the arts of magic yet now they repent.
F. While preaching in Ephesus, Paul is confronted by Demetrius the silversmith. Demetrius made a living by fashioning models of the great temple of Diana. Paul preached against idolatry with great success in Ephesus and was therefore hurting the silversmith’s business. A mob is formed against Paul yet no harm comes (19:23-41).
G. Paul leaves Ephesus around the year 57 AD. He was determined to get to the Gentile churches in Macedonia and Achaia in order to collect the funds for the needy saints in Jerusalem (Cf. Rom. 15:22-28).
H. Paul travels north to Troas from Ephesus and there awaits the arrival of Titus (II Cor. 2:12-13).
I. Titus is delayed, Paul travels onward to Philippi and there most likely finds Titus. It is most probable that Paul wrote the second epistle to the Corinthians here (AD 58) (II Cor. 7:5-8).
J. Again, it is most probable that Paul visited the gentile churches that he had previously established on his second tour as he headed to Corinth. Along the way, he was collecting the funds for the needy saints in Jerusalem (Cf. I Cor. 16:1-2).
K. Paul arrives at Corinth, remains for three months and pins the letter to the Romans (20:3; Rom. 15:25; 16:1).
L. Due to a plot made against his life, Paul decided not to return to Jerusalem immediately (20:3b). Paul travels back through Macedonia to Philippi (20:6).
M. Paul meets Luke in Philippi and then sails to Troas (20:6).
N. The nine men partake of the Lord’s supper with the saints in Troas and then leave for Assos. Paul travels by land and the eight others by sea (20:13).
O. Paul meets his eight traveling companions in Assos and together they board a ship and head for Mitylene, the capital city of Lesbos.
P. After spending the night at Mitylene, the men travel further southward to Chios. Again, they spend the night here and travel the next day to Samos. After spending the night in Samos, the men travel further southward to Miletus, a port city of Asia.
Q. Paul calls for the Ephesian elders here and discourses with them encouraging and warning them (20:18-35).
R. The next stop was Cos where they spent the night (21:1).
S. From Cos, Paul and his companions travel southeasterly to the island of Rhodes and from there to Patara (21:1).
T. Boarding a larger sea vessel for open sea travel, the men travel to Phoenicia passing the island of Cyprus to the south (21:3) and landing at Tyre. At Tyre, Paul meets with some disciples there and lodges with them.
U. The next day the men traveled southward to Ptolemais and then to Caesarea where they lodged with Philip the Evangelist (21:8). The time Paul stayed here is unknown. Luke refers to it as “these days” (20:15).
V. Leaving Caesarea, Paul and his companions come to Jerusalem. Paul is imprisoned and the third tour of preaching comes to an end.
[pic]
The Fourth Tour of preaching
Acts 27:1 – 28:31
Dates: AD 60 – AD 63
A. Paul, Luke and Aristarchus leave Caesarea with other prisoners and Roman soldiers bound for Italy.
B. The crew lands at Sidon, which is about 67 miles to the north of Caesarea.
C. From Sidon, the crew heads North around the East Side of the island of Cypress then head due west along the Asian coast.
D. The winds were out of the west, which made the travel difficult. The ship ports at Myra, a port city of Lysia.
E. The crew boards another ship at Myra. The ship is an Alexandrian ship loaded with wheat. They leave Myra and travel westward to a small island called Cnidus.
F. The gale force winds were too much for further westward travel. The ship turns due south and travels under the lee of Crete for relief of the wind.
G. They come to Fair Havens and port. Fair Havens, a southern port city of Crete, was not “commodious” to stay for the winter (27:12).
H. Julius, the Roman centurion in charge of the prisoners, agrees with the captain of the ship to sail thirty miles further west and port in Phoenix. Paul warns the crew of such a trip; however, the centurion and captain ignore him (27:10).
I. Soon after pulling up the anchors and sailing westward along the coast of Crete, the Euraquilo winds pressed the vessel out to sea (27:15).
J. The sailors attempt to sail under the lee of another small island named Cauda (27:16); however, they are pushed further out to sea.
K. The crew threw furniture and freight (wheat) overboard as they “labored exceedingly with the storm” (27:18).
L. When all hope of survival was gone, Paul stands before the crew and encourages them telling them of a visit from an angel of God. The angel assured Paul that he must make it to Rome and that all the lives of the passengers would be spared.
M. The men are encouraged and they eat a meal together to gain their strength. Taking soundings for water depth, the sailors found shallower and shallower water that indicated that they were near a landmass.
N. Upon daybreak, no one could recognize the land yet all were encouraged. The sailors drove the ship into a sandbank in an attempt to salvage the crew. When the ship began to break up, the crew swam and floated on planks to the beach of a small island called Malta (Melita). The crew remained on the island of Malta for three months (28:11).
O. Sailing Northward on another Alexandrian ship, the crew lands at Syracuse and remains three days (28:12).
P. Leaving Syracuse, the crew travels further northward and lands at Rhegium staying one day (28:13).
Q. A favorable south wind blows and enables the crew to reach Puteoli the next day (28:13). There were brethren at Puteoli and the crew remained there seven days (28:14).
R. From Puteoli, the crew travels northward to “the Market of Appius” and “The Three Taverns” (28:15). Brethren from Rome heard of their travels and came out to meet them in these cities.
S. Acts 28:16 states that the crew arrived safely in Rome. The year was 60 - 61 AD. Paul remains a prisoner here for two years and the book of Acts ends.
BIBLIOGRAPHY
Greek Works
Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.
Friberg, Barbara and Timothy. Analytical Greek New Testament; The complete text
Of the United Bible Societies’ Greek New Testament with an interlinear grammatical analyses of each word. Baker Book House: Grand Rapids, Michigan 1981.
Liddell, H. G. and Scott. Liddell and Scott’s Greek – English Lexicon (Seventh
Edition); An Intermediate Greek – English Lexicon. Oxford University Press: Great Clarendon Street, Oxford, New York 1889 – 2000.
Marshall, A. The Interlinear Greek – English New Testament. The Nestle Greek
Text with a Literal English Translation. Zondervan Publishing House: Grand Rapids, Michigan 1958.
Moulton, H. K. The Analytical Greek Lexicon Revised (1978 Edition). Zondervan
Publishing House: Grand Rapids, Michigan 1978.
Thayer, J. H. Thayer’s Greek – English Lexicon of the New Testament: Coded with
Strong’s Concordance Numbers. Hendrickson Publishers: Peabody, Massachusetts 1996.
Bibliography
Dictionaries and Encyclopedias Consulted
Berube, M. S. The American Heritage Dictionary (Second College Edition).
Houghton Mifflin Company: Boston 1982.
Bromiley, G. W. The International Standard Bible Encyclopedia (Four Volumes).
William B. Eerdmans Publishing Company: Grand Rapids, Michigan 1979.
Smith, W. Smith’s Bible Dictionary. Thomas Nelson Publishers: Nashville 1997.
Unger, M. F. The New Unger’s Bible Dictionary. Moody Press: Chicago 1957
Commentaries Consulted
Barnes, A. Notes on the New Testament (Acts and Romans). Baker Book House:
Grand Rapids, Michigan (printed from the 1884 – 85 edition).
Boles, H. L. A Commentary on Acts of the Apostles; New Testament Commentaries
Based on the American Standard Version. Gospel Advocate Company: Nashville, Tenn. 1989.
Caldwell, C. G. Truth Commentaries; The Book of Ephesians. Guardian of Truth
Foundation: Bowling Green, Kentucky 1994.
Lenski, R. C. H. Commentary on the New Testament; The Interpretation of the Acts
of the Apostles. Hendrickson Publishers: United States 1998.
McGarvey, J. W. Original Commentary on Acts of Apostles (Ninth Edition).
Guardian of Truth Foundation: Bowling Green, Kentucky.
Stringer, J. Truth Commentaries; The Book of Acts. Guardian of Truth
Foundation: Bowling Green, Kentucky 1999.
Bibliography
Periodicals Consulted
Martin, D. Article on Demons found at
Bible Consulted and used as main text of study:
1901 American Standard Version Bible. Old and New Testaments Translated out of the original tongues. Being the version set forth A. D. 1611 compared with the most ancient authorities and revised A. D. 1881 – 1885. Newly Edited by the American Revision Committee A. D. 1901. Star Bible Publications, Inc. Fort Worth, Texas 1929.
-----------------------
[1] Stringer J. Truth Commentary; The Book of Acts pg. 27
[2] Barnes A. Barnes’ Notes; The Book of Acts pg. 29
[3] Ibid. Pg. 29
[4] Ibid. Pg. 30
[5] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 153
[6] Ibid. Pg. 153-154
[7] Ibid. Pg. 156-157
[8] Caldwell, C. G. Truth Commentaries; The Book of Ephesians pg. 103
[9] Boles, H. L. New Testament Commentaries based on the American Standard Version. The Book of Acts pg. 94
[10] Ibid. pg. 94
[11] Ibid. pg. 98
[12] Danker, F. W. ISBE; vol. 2; pg. 360
[13] Boles, H. L. New Testament Commentaries based on the American Standard Version, Acts pg. 114.
[14] Ibid. pg. 116
[15] Ibid. Pg. 118
[16] Lenski, R. C. H. Commentary on the New Testament; The Book of Acts pg. 304
[17] Boles, H. L. New Testament Commentaries based on the American Standard Version, Acts pg. 123
[18] Lenski, R. C. H. Commentary on the New Testament; The Book of Acts pg. 308
[19] Boles, H. L. New Testament Commentaries based on the American Standard Version, Acts pg. 123
[20] Martin, D. Article on Demons found at
[21] Boles, H. L. New Testament Commentaries based on the American Standard Version, Acts Pg. 125
[22] Ibid. Pg. 133
[23] Ibid. Pg. 134
[24] Ibid. Pg. 140.
[25] Lenski, R. C. H. Commentary on the New Testament; The Book of Acts pg. 350
[26] Boles, H. L. New Testament Commentaries based on the American Standard Version, Acts pg. 143
[27] Ibid. Pg. 145
[28] Ibid. Pg. 150
[29] McGarvey, J. W. Original Commentary on Acts; Pg. 131
[30] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 397
[31] Barns, A. Barnes’ Notes; Acts Romans pg. 174
[32] Ibid. Pg. 174
[33] Ibid. Pg. 108-181
[34] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 460
[35] Barnes, Albert. Barnes’ Notes on Acts and Romans pg. 188
[36] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 462
[37] Boles, H. L. Gospel Advocate New Testament Commentaries; Acts pg. 189
[38] Ibid. Pg. 200
[39] Ibid. Pg. 200
[40] Stringer, J. Truth Commentaries; The Book of Acts pg. 257
[41] Ibid. Pg. 258
[42] Boles, H. L. Gospel Advocate New Testament Commentaries; Acts pg. 202
[43] Ibid. Pg. 205
[44] Eskenazi, T. C. and LaSor W. S. The International Standard Bible Encyclopedia; Volume 4 pg. 677
[45] Ibid. pg. 683
[46] Boles, H. L. Gospel Advocate New Testament Commentaries; Acts pg. 208
[47] Schreiner, T. R. The International Standard Bible Encyclopedia; Vol. 3, pg. 1006 - 1008
[48] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 555
[49] Ibid. pg. 573
[50] Ibid. pg. 573
[51] Ibid. pg. 585.
[52] Stringer, J. Truth Commentaries; The Book of Acts pg. 307
[53] Ibid. Pg. 309
[54] Ibid. Pg. 311
[55] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 634
[56] Ibid. pg. 650
[57] Ibid. pg. 656
[58] Irvin, D. The International Standard Bible Encyclopedia; Vol. 3; pg. 1057
[59] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 657
[60] Boles, H. L. New Testament Commentaries (Gospel Advocate on Acts) pg. 260).
[61] Ibid. Pg. 261
[62] Caldwell, C. G. Truth Commentaries; Ephesians pg. 257
[63] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 687
[64] Here is a classic example of one being guilty of the very thing they charge others of. The unbelieving Jews create a riot then charge Paul and Silas with “turning the world upside down.”
[65] R.K. H. International Standard Bible Encyclopedia Vol. 4; pg. 622
[66] Boles, H. L. Gospel Advocate Commentaries; Acts pg. 277
[67] McGarvey, J. W. Original Commentary on Acts; pg. 220.
[68] Boles, H. L. Gospel Advocate Commentaries; Acts pg. 281-282
[69] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 733
[70] Stringer, J. Commentary on Acts pg. 370
[71] Lenski, R. C. H. Commentary on the New Testament; Acts pg. 748-749
[72] Ibid. Pg. 781
[73] Barnes, Albert. Barnes’ Notes on the Book of Acts pg. 382
[74] Nilsson, M. P. International Standard Bible Encyclopedia pg. 307
[75] Ibid. Pg. 307
[76] The Asiarchs are officers having charge of festivals in the Roman province of Asia (Cf. footnotes in the 1901 ASV bible).
[77] Unger M. F. The New Unger’s Bible Dictionary pg. 1299
[78] Boles, H. L. New Testament Commentaries based on the ASV. Gospel Advocate series pg. 325.
[79] Hemer C. J. The International Standard Bible Encyclopedia Vol. 4; pg. 736
[80] Youngblood R. F. International Standard Bible Encyclopedia Vol. 2; pg. 394
[81] Unger M. F. The New Unger’s Bible Dictionary pg. 1141
[82] Lenski R. C. H. Commentary on the New Testament, Acts pg. 919
[83] Moulder W. J. The International Standard Bible Encyclopedia; Volume 4; pg. 332
[84] Ibid; pg. 279
[85] Ibid. pg. 279
[86] Ibid. pg. 279
[87] Wyatt R. J. International Standard Bible Encyclopedia; Vol. 3, pg. 822-823
[88] Hervey A. C. The Pulpit Commentary; The Acts of the Apostles pg. 264.
[89] Unger M. F. The New Unger’s Bible Dictionary pg. 480
[90] Smith W. Smith’s Bible Dictionary page 56.
[91] Barnes A. Barnes’ Notes on Acts and Romans pg. 360.
-----------------------
Elder / Presbyter
(Gr. Presbuteros): Found in Acts 11:30; 14:23; 15:2, 4, 6, 22; 16:4; 21:18; I Tim. 5:17, 19; Tit. 1:5; I Pet. 5:1, 5; II Jn. 1; III Jn. 1
“Of age; advanced in life, an elder, a senior: among Christians, those who presided over the assemblies (or churches)” (Thayer 536).
Bishop / Overseer
(Gr. Episkopos): Found in Acts 20:28; Phil. 1:1; I Tim. 3:2; Tit. 1:7.
“Superintendent, overseer…the fundamental idea of the word is overseeing” (Vincent 227).
Pastor / Shepherd
(Gr. Poimen): Found in Acts 20:28; I Pet. 5:2.
“To furnish pasturage or food; to nourish; to supply the requisites for the soul’s needs” (Thayer 527).
Roman Emperor
Palestinian King
Roman Procurator
37 BC – 4 BC Herod The Great: Herod has three sons who rule the region of Palestine from 4 BC – AD 39.
Archaelus reigned in Samaria, Judea and Idumea
Antipas reigned in Galilee and Perea
Philip reigned in Iturea, Trachonitis, Gaulanitis, Auranitis and Batanea
Tiberius Julius Caesar Augustus (AD 14 – AD 37)
Pontius Pilate (AD 26- AD 36)
Marcellus ( begins AD 36 or 37)
Caius Caesar Germanicus (Caligula) (AD 37-41)
Herod Agrippa I reigned from 37 AD to AD 44 in the Northern section of Palestine. From 39 AD to AD 44 he gained Galilee and Perea. He was named king of the entire region of Palestine in 41 AD and remained to AD 44.
No apparent procurator between Marcellus and Fadus.
Josephus writes: "Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator" (War 2.11.6). Fadus dates AD 44 – AD 48.
Tiberius Julius Alexander (r. AD 46 to AD 48)
Herod Agrippa’s death is recorded in Acts 12:1ff. Roman appointed governors ruled all of Palestine from 44 AD to 53 AD.
Claudius (Tiberius Claudius Drusus Nero Germanicus) (AD 41 – AD 54)
Publius Ventidius Cumanus (AD 48 to AD 52)
Marcus Antonius Felix (AD 52 to AD 59)
Porcius Festus (AD 59 to AD 62)
Herod Julius Marcus Agrippa II began his reign of North and Northeast Palestine in AD 53 reigning to AD 93 (Acts 25:13-26:32).
Nero (Nero Claudius Caesar) (AD 54 – AD 68)
Lucceius Albinus (AD 62 to 64)
Follow letters on page 121 for details of Saul’s travels.
G a l a t i a
A s i a
Cappadocia
Study E: Paul’s Second Tour of Preaching
Study F: Paul’s Third Tour of Preaching
Study G: Paul’s Fourth tour of Preaching
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