Acts X

INTRODUCTION TO
ACTS

OPENING STATEMENTS

A. Acts forms an indispensable link between the accounts of Jesus’ life
(Gospels) and His disciples’ interpretation, preaching, and application of His
acts and words in the Letters of the New Testament.

B. The early church developed and circulated two collections of New Testament
writings: (1) the Gospels (four Gospels) and (2) the Apostle (Paul’s letters).
However, with the early Christological heresies of the second century, the value
of the book of Acts became obvious. Acts reveals the content and purpose of
Apostolic preaching (kerygma) and the amazing results of the gospel.

C. The historical accuracy of Acts has been accentuated and confirmed by
modern archaeological discoveries, especially in relation to the title of Roman
governmental officials

1. stratēgoi, 16:20,22,35,36 (also used of temple captains, Luke
22:4,52; Acts 4:1; 5:24-26)

2. politarchas, 17:6,8; and prōtō, Acts 28:7, cf. A. N.
Sherwin-White, Roman Society and Roman Law in the New Testament

Luke records the tensions within the early church, even the fight between
Paul and Barnabas (cf. Acts 15:39). This reflects a fair, balanced, researched
historical/theological writing.

D. The title of the book is found in slightly different forms in the ancient
Greek texts:

1. Manuscript א (Sinaiticus), Tertullian, Didymus, and Eusebius have “Acts”
(ASV, NIV)

2. Manuscripts B (Vaticanus), D (Bezae) in a subscription, Irenaeus,
Tertullian, Cyrian, and Athanasius have “Acts of the Apostles” (KJV, RSV, NEB)

3. Manuscripts A² (first correction of Alexandrinus), E, G, and
Chrysostom have “Acts of the Holy Apostles”

It is possible that the Greek words praxeis, praxis (acts,
ways, behavior, deeds, practice) reflect an ancient Mediterranean literary genre
which denotes the lives and actions of famous or influential people (e.g., John,
Peter, Stephen, Philip, Paul). The book probably originally had no title (like
Luke’s Gospel).

E. There are two distinct textual traditions of Acts. The shorter one is the
Alexandrian (MSS P⁴⁵, P⁷⁴, א, A, B, C). The Western family
of manuscripts (P²⁹, P³⁸, P⁴⁸
and D) seem to include many more details. It is uncertain whether they are from
the author or were later insertions by scribes, based on early church
traditions. Most textual scholars believe that the Western manuscripts have
later additions because they

1. smooth out or try to fix unusual or difficult texts

2. add additional details

3. add specific phrases to accentuate Jesus as the Christ

4. are not quoted by any early Christian writers any time in the first three
centuries (cf. F. F. Bruce, Acts: Greek Text, pp. 69-80)

For a more detailed discussion consult A Textual Commentary on the Greek
New Testament by Bruce M. Metzger, published by the United Bible Societies,
pp. 259-272.

Because of the vast number of later additions, this commentary will not deal with all the textual options. If a
textual variant is crucial to interpretation, then and only then will it be
dealt with in this commentary.

AUTHOR

A. The book is anonymous, but Luke’s authorship is strongly implied.

1. The unique and surprising “we” sections (16:10-17 [second missionary
journey at Philippi]; 20:5-15; 21:1-18 [end of third missionary journey] and
27:1-28:16 [Paul sent as prisoner to Rome]) strongly imply Luke as the author.

2. The connection between the third Gospel and Acts is obvious when one
compares Luke 1:1-4 with Acts 1:1-2.

3. Luke, a Gentile physician, is mentioned as a companion of Paul in Col.
4:10-14, Philemon 24, and II Timothy 4:11. Luke is the only Gentile writer in
the NT.

4. The unanimous witness of the early church was that the author was Luke.

a. the Muratorian Fragment (a.d.
180-200 from Rome says, “complied by Luke the physician”)

b. the writings of Irenaeus (a.d.
130-200)

c. the writings of Clement of Alexandria (a.d.
156-215)

d. the writings of Tertullian (a.d.
160-200)

e. the writings of Origen (a.d.
185-254)

5. The internal evidence of style and vocabulary (especially medical terms)
confirms Luke as author (Sir William Ramsay and Adolph Von Harnack.

B. We have three sources of information about Luke.

1. The three passages in the NT (Col. 4:10-4; Philemon 24; II Tim. 4:11) and
the book of Acts itself.

2. The second century Anti-Marcion prologue to Luke (a.d.
160-180)

3. The early church historian of the fourth century, Eusebius, in his
Ecclesiastical History, 3:4, says “Luke, by race, a native of Antioch, and
by profession, a physician, having associated mainly with Paul and having
companioned with the rest of the apostles less closely, has left us examples of
that healing of souls which he acquired from them in two inspired books, The
Gospel and The Acts of the Apostles.”

4. This is a composite profile of Luke.

a. a Gentile (listed in Col. 4:12-14 with Epaphras and Demas, not with the
Jewish helpers)

b. from either Antioch of Syria (Anti-Marcion prologue to Luke) or Philippi
of Macedonia (Sir William Ramsay on Acts 16:19)

c. a physician (cf. Col. 4:14), or at least a well educated man

d. became a convert in middle adulthood after the church was started at
Antioch (Anti-Marcion prologue)

e. Paul’s traveling companion (“we” sections of Acts)

f. unmarried

g. wrote the third Gospel and Acts (similar introductions and similar style
and vocabulary)

h. died at the age of 84 at Boeotia

C. Challenges to Luke’s authorship

1. Paul’s preaching on Mars Hill in Athens uses Greek philosophical
categories and terms to form a common ground (cf. Acts 17), but Paul, in Romans
1-2, seems to regard any “common ground” (nature, inner moral witness) as
futile.

2. Paul’s preaching and comments in Acts depict him as a Jewish Christian who
takes Moses seriously, but Paul’s letters depreciate the Law as problematic and
passing away.

3. Paul’s preaching in Acts does not have the eschatological focus that his
early books do (i.e., I and II Thessalonians).

4. This contrasting of terms, styles, and emphasis is interesting, but not
conclusive. When the same criteria are applied to the Gospels, the Jesus of the
Synoptics speaks very differently than the Jesus of John. Yet, very few scholars
would deny that both reflect the life of Jesus.

D. When discussing authorship of Acts it is crucial that we discuss Luke’s
sources because many scholars (e.g., C. C. Torrey, ) believe Luke used Aramaic
source documents (or oral traditions) for many of the first fifteen chapters. If
this is true, Luke is an editor of this material, not an author. Even in the
later sermons of Paul, Luke only gives us a summary of Paul’s words, not
verbatim accounts. Luke’s use of sources is as crucial a question as his
authorship of the book.

DATE

A. There is much discussion and disagreement as to the time of the writing of
Acts, but the events themselves cover from about
a.d. 30-63 (Paul was released from prison in Rome in the middle 60’s and
rearrested and executed under Nero, probably in the persecutions of a.d. 65).

B. If one assumes the apologetic nature of the book concerning the Roman
government, then a date (1) before
a.d. 64 (the beginning of Nero’s
persecution of Christians in Rome) and/or (2) related to the Jewish revolt of
a.d. 66-73.

C. If one tries to relate Acts to Luke’s Gospel in sequence, then the date
for the writing of the Gospel influences the date of the writing of Acts. Since
the fall of Jerusalem to Titus in a.d. 70 is prophesied (i.e., Luke 21), but not
described, seems to demand a date before
a.d. 70. If so, then Acts, written as a sequel, must be dated sometime
after the Gospel.

D. If one is bothered by the abrupt ending (Paul still in prison in Rome, F.
F. Bruce), then a date related to the end of Paul’s first Roman imprisonment,
a.d. 58-63, is favored.

E. Some historical dates related to the historical events recorded in Acts.

1. widespread famine under Claudius (Acts 11:28, a.d. 44-48)

2. death of Herod Agrippa I (Acts 12:20-23,
a.d. 44 [spring])

3. proconsulship of Sergius Paulus (Acts 13:7, appointed in
a.d.
53)

4. expulsion of Jews from Rome by Claudius (Acts 18:2,
a.d. 49 [?])

5. proconsulship of Gallio, Acts 18:12
(a.d. 51 or 52 [?])

6. proconsulship of Felix (Acts 23:26; 24:27,
a.d. 52-56 [?])

7. replacement of Felix by Festus (Acts 24:27,
a.d. 57-60 [?])

8. Judea’s Roman officials

a. Procurators

(1) Pontius Pilate, a.d. 26-36

(2) Marcellus, a.d. 36-37

(3) Marullus, a.d. 37-41

b. In a.d. 41 the procuratorial
method of Roman administration was changed to an empirical model. The Roman
Emperor, Claudius, appointed Herod Agrippa I in a.d. 41.

c. After the death of Herod Agrippa I,
a.d. 44, the procurator method was reestablished until
a.d. 66

(1) Antonius Felix

(2) Porcius Festus

PURPOSE AND STRUCTURE

A. One purpose of the book of Acts was to document the rapid growth of the
followers of Jesus from Jewish roots to worldwide ministry, from the locked
upper room to the palace of Caesar:

1. This geographical pattern follows Acts 1:8, which is Acts’ Great
Commission (Matt. 28:19-20).

2. This geographical expansion is expressed in several ways.

a. Using major cities and national boundaries. In Acts there are 32
countries, 54 cities and 9 Mediterranean islands mentioned. The three major
cities are Jerusalem, Antioch, and Rome (cf. Acts 9:15).

b. Using key persons. Acts can almost be divided into two halves: the
ministries of Peter and Paul. There are over 95 people mentioned in Acts, but
the major ones are: Peter,
Stephen, Philip, Barnabas, James and
Paul.

c. There are two or three literary forms which appear repeatedly in Acts
which seem to reflect the author’s conscious attempt at structure:

(1) summary statements (2) statements of growth (3) use of numbers

1:1 – 6:7 (in Jerusalem) 2:47 2:41

6:8 – 9:31 (in Palestine) 5:14 4:4

9:32 – 12:24 (to Antioch) 6:7 5:14

12:25 – 15:5 (to Asia Minor) 9:31 6:7

16:6 – 19:20 (to Greece) 12:24 9:31

19:21 – 28:31 (to Rome) 16:5 11:21,24

19:20 12:24

14:1

19:20

B. Acts is obviously related to the misunderstanding that surrounded the
death of Jesus for treason. Apparently, Luke is writing to Gentiles (Theophilus,
possibly a Roman official). He uses (1) the speeches of Peter, Stephen, and Paul
to show the scheming of the Jews and (2) the positiveness of Roman governmental
officials toward Christianity. The Romans had nothing to fear from the followers
of Jesus.

1. speeches of Christian leaders

a. Peter, 2:14-40; 3:12-26; 4:8-12; 10:34-43

b. Stephen, 7:1-53

c. Paul, 13:10-42; 17:22-31; 20:17-25; 21:40-22:21; 23:1-6; 24:10-21; 26:1-29

2. contacts with governmental officials

a. Pontius Pilate, Luke 23:13-25

b. Sergius Paulus, Acts 13:7,12

c. chief magistrates of Philippi, Acts 16:35-40

d. Gallio, Acts 18:12-17

e. Asiarchs of Ephesus, Acts 19:23-41 (esp. v. 31)

f. Claudius Lysias, Acts 23:29

g. Felix, Acts 24

h. Porcius Festus, Acts 24

i. Agrippa II, Acts 26 (esp. v. 32)

j. Publius, Acts 28:7-10

3. When one compares Peter’s sermons with Paul’s it is obvious that Paul is
not an innovator, but a faithful proclaimer of apostolic, gospel truths. If
anyone copies anyone, then it is Peter (cf. I Peter) who uses Paul’s phrases and
vocabulary. The kerygma is unified!

C. Luke not only defended Christianity before the Roman government, but he
also defended Paul before the Gentile church. Paul was repeatedly attacked by
Jewish groups (Judaizers of Galatians, the “super apostles” of II Corinthians
10-13); and Hellenistic groups (Gnosticism of Colossians and Ephesians). Luke
shows Paul’s normalcy by clearly revealing his heart and theology in his travels
and sermons.

D. Although Acts was not intended to be a doctrinal book, it does record for
us the elements of the early Apostles’ preaching which C. H. Dodd has called
“the Kerygma” (essential truths about Jesus). This helps us see what they
felt were the essentials of the gospel, especially as they relate to Jesus’
death and resurrection.

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

E. Frank Stagg in his commentary, The Book of Acts, the Early Struggle for
an Unhindered Gospel, asserts the purpose is primarily the movement of the
message about Jesus (the gospel) from a strictly nationalistic Judaism to a
universal message for all humans. Stagg’s commentary focuses on Luke’s
purpose(s) in writing Acts. A good summary and analysis of the different
theories is found on pp. 1-18. Stagg chooses to focus on the term “unhindered”
in 28:31, which is an unusual way to end a book, as the key to understanding
Luke’s emphasis on the spread of Christianity overcoming all barriers.

F. Although the Holy Spirit is mentioned more than fifty times in Acts, it is
not “the Acts of the Holy Spirit.” There are eleven chapters where the Spirit is
never mentioned. He is mentioned most often in the first half of Acts, where
Luke is quoting other sources (possibly originally written in Aramaic). Acts is not to the Spirit what the Gospels are to
Jesus! This is not meant to depreciate the Spirit’s place, but to guard us from
building a theology of the Spirit primarily or exclusively from Acts.

G. Acts is not designed to teach doctrine (cf. Fee and Stuart, How to Read
the Bible For All Its Worth, pp. 94-112). An example of this would be the
attempt to base a theology of conversion from Acts which is doomed to failure.
The order and elements of conversion differ in Acts; therefore, which pattern is
normative? We must look to the Epistles for doctrinal help.

However, it is interesting that some scholars (Hans Conzelmann) have seen
Luke purposefully reorienting the imminent eschatologies of the first century
with a patient service approach to the delayed Parousia. The kingdom is
here in power now, changing lives. The church functioning now becomes the focus,
not an eschatological hope.

H. Another possible purpose of Acts is similar to Rom. 9-11: why did the Jews
reject the Jewish Messiah and the church become mostly Gentile? Several places
in Acts the worldwide nature of the gospel is clearly trumpeted. Jesus sends
them into all the world (cf. 1:8). Jews reject Him, but Gentiles respond to Him.
His message reaches Rome.

It is possible that Luke’s purpose is to show that Jewish Christianity
(Peter) and Gentile Christianity (Paul) can live together and grow together!
They are not in competition, but joined in world evangelization.

I. As far as purpose is concerned I agree with F. F. Bruce (New
International Commentary, p. 18) that since Luke and Acts were originally
one volume, the prologue for Luke (1:1-4) functions also as the prologue for
Acts. Luke, though not an eyewitness to all the events, carefully researched
them and recorded them accurately, using his own historical, literary,
theological framework.

Luke then, in both his Gospel and narrative, wants to show the historical
reality and theological trustworthiness (cf. Luke 1:4) of Jesus and the church.
It may be that the focus of Acts is the theme of fulfillment (unhindered, cf.
28:31, where it is the last word of the book). This theme is carried forward by
several different words and phrases (cf. Walter L. Liefeld, Interpreting the
Book of Acts, pp. 23-24). The Gospel is not an afterthought, a plan B, or a
new thing. It is God’s predetermined plan (cf. Acts 2:23; 3:18; 4:28; 13:29).

GENRE

A. Acts is to the NT what Joshua through II Kings is to the OT: Historical
Narrative (see Appendix Three). Biblical historical narrative is factual, but
the focus is not on chronology or exhaustive recording of event. It selects
certain events which explain who God is, who we are, how we are made right with
God, how God wants us to live.

B. The problem in interpreting biblical narrative is that the authors never
put in the text (1) what their purpose is, (2) what the main truth is, or (3)
how we should emulate the things recorded. The reader needs to think through the
following questions:

1. Why was the event recorded?

2. How does it relate to previous biblical material?

3. What is the central theological truth?

4. Is there significance to the literary context? (What event precedes or
follows? Has this subject been dealt with elsewhere?)

5. How large is the literary context? (Sometimes large amounts of narrative
form one theological theme or purpose.)

C. Historical narrative should not be the only source of doctrine. Often
things are recorded that are incidental to the purpose of the author. Historical
narrative can illustrate truths recorded elsewhere in the Bible. Just because
something happened does not mean it is God’s will for all believers in all ages
(e.g., suicide, polygamy, holy war, handling snakes, etc.).

D. The best brief discussion of how to interpret historical narrative is in
Gordon Fee and Douglas Stuart’s
How to Read the Bible For All Its Worth, pp. 78-93 and 94-112.

BIBLIOGRAPHY OF HISTORICAL SETTING

New books on placing Acts in its first century setting have been produced by
classicists. This inter-disciplinary approach has truly helped the understanding
of the NT. The series is edited by Bruce M. Minter.

A. The Book of Acts in Its Ancient Literary Setting

B. The Book of Acts in Its Graeco-Roman Setting

C. The Book of Acts and Paul in Roman Custody

D. The Book of the Acts in Its Palestinian Setting

E. The Book of Acts in Its Diaspora Setting

F. The Book of Acts in Its Theological Setting

Also very helpful are

1. A. N. Sherwin-White, Roman Society and Roman Law in the New Testament

2. Paul Barnett, Jesus and the Rise of Early Christianity

3. James S. Jeffers, The Greco-Roman World

READING CYCLE ONE (see p. v)

This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.

Read the entire biblical book at one sitting. State the central theme of the
entire book in your own words.

1. Theme of entire book

2. Type of literature (genre)

READING CYCLE TWO (from “A Guide to Good
Bible Reading”
pp. vi)

Read the entire biblical book a second time at one sitting. Outline the main
subjects and express the subject in a single sentence.

1. Subject of first literary unit

2. Subject of second literary unit

3. Subject of third literary unit

4. Subject of fourth literary unit

5. Etc.

ACTS 1

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS*

UBS⁴	NKJV	NRSV	TEV	NJB
The Promise of the Holy Spirit	Prologue	Introduction; the Risen Christ	Introduction	Prologue
1:1-5	1:1-3	1:1-5	1:1-5	1:1-5
	The Holy Spirit Promised
The Ascension of Jesus	1:4-8	The Ascension	Jesus Is Taken Up to Heaven	The Ascension
1:6-11		1:6-11	1:6	1:6-8
	Jesus Ascends to Heaven		1:7-9
	1:9-11			1:9-11
			1:10-11
The Choice of Judas’ Successor	The Upper Room Prayer Meeting	The Gathering of the Twelve	Judas’ Successor	The Group of Apostles
1:12-14	1:12-14	1:12-14	1:12-14	1:12-14
	Matthias Chosen			Judas is Replaced
1:15-26	1:15-26	1:15-26	1:15-17	1:15-20
			1:18-19
			1:20
			1:21-22	1:21-22
			1:23-26	1:23-26

* Although they are not inspired, paragraph divisions
are the key to understanding and following the original author’s intent. Each
modern translation has divided and summarized the paragraphs. Every paragraph
has one central topic, truth, or thought. Each version encapsulates that topic
in its own distinct way. As you read the text, ask yourself which translation
fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its
subjects (paragraphs), then compare our understanding with the modern versions.
Only when we understand the original author’s intent by following his logic and
presentation can we truly understand the Bible. Only the original author is
inspired—readers have no right to change or modify the message. Bible readers do
have the responsibility of applying the inspired truth to their day and their
lives.
Note that all technical terms and abbreviations are explained fully in
the following documents:
Brief Definitions of Greek Grammatical Structure,
Textual Criticism, and
Glossary.

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ACTS 1:1-5
¹The first account I composed,
Theophilus, about all that Jesus began to do and teach, ²until the
day when He was taken up to heaven, after He had by the Holy Spirit given
orders to the apostles whom He had chosen. ³To these He also
presented Himself alive after His suffering, by many convincing proofs,
appearing to them over a period of forty days and speaking of the things
concerning the kingdom of God. ⁴Gathering them together, He commanded
them not to leave Jerusalem, but to wait for what the Father had promised,
“Which,” He said, “you heard of from Me; ⁵for John baptized
with water, but you will be baptized with the Holy Spirit not many days from
now.”

1:1 “The first account I composed”
This is an aorist middle indicative, literally, “I made.”
Luke is the obvious author of both the Gospel of Luke and Acts (compare Luke
1:1-4 and Acts 1:1-2). The term “volume” was used in Greek for a historical
narrative. Technically (i.e., in Classical Greek) it implied one of at least
three works. It is surely possible that the unusual ending of Acts might be
explained by Luke’s plan to write a third volume. Some even speculate that what
we call the Pastoral Epistles (I Timothy, II Timothy, and Titus) may have been
penned by Luke.

▣ “Theophilus” This name is formed
from (1) God (Theos) and (2) brotherly love (philos). It can be
translated “God lover,” “friend of God,” or “loved by God.”

The title “most excellent” in Luke 1:3 could be an honorific title for a
Roman governmental official (cf. Acts 23:26; 24:3; 26:25), possibly used of the
equestrian order of Roman society. He may have been the literary benefactor for
the writing, copying, and distributing of Luke’s two books. Church tradition
names him as T. Flavius Clemens, cousin of Domitian (a.d.
24-96).

▣ “all that Jesus began to do” This
refers to the Gospel of Luke. It is surprising that Luke says “all” that Jesus
did, because the Gospel of Luke (like all the Synoptic Gospels) is very
selective in what it records about Jesus’ life and teachings.

1:2 “until the day when He was taken up to
heaven“ This is mentioned in Luke 24:51. See Special Topic following.

SPECIAL TOPIC: THE ASCENSION

▣ “He had by the Holy Spirit” See
Special Topic following.

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

▣ “given orders” This refers to
information recorded in Gospel of Luke 24:44-49, in Matt. 28:18-20, and in Acts
1:8.

▣ “orders” This is an aorist middle (deponent)
participle. Some scholars see this as referring to 1:8 (cf. Matt.
28:19-20; Luke 24:45-47 or Luke 24:49). The church has a two-pronged function:

1. evangelism and Christlike maturity; every believer must wait for God’s
power and equipping to achieve these

2. others see it as referring to “wait in Jerusalem for the Spirit coming and
empowering (cf. v. 4; Luke 24:49)

▣ “the apostles” See chart of
Apostles’ names at 1:13.

▣ “He had chosen” “Chosen” (eklegō,
aorist middle indicative) is used
in two senses. Usually in the OT it refers to service, not salvation, but in the
NT it refers to spiritual salvation. Here it seems to refer to both ideas (cf.
Luke 6:13).

1:3 “He also presented Himself alive”
This probably refers to Jesus’ three appearances in the upper room to the entire
group of disciples on three successive Sunday nights, but also could refer to
other appearances (cf. I Cor. 15:5-8). The resurrection of Jesus is crucial to
the truthfulness of the gospel (cf. 2:24,32; 3:15,26; 4:10; 5:35; 10:40;
13:30,33,34,37; 17:31; and esp. I Cor. 15:12-19,20). The following is a chart of
the post-resurrection appearances from Paul Barnett, Jesus and the Rise of
Early Christianity, p. 185.

John

Matthew

Luke

I Corinthians

Jerusalem Appearances

Mary (Jn. 20:15)
	Women (Mt. 28:9)
		Simon (Lk. 24:34)	Cephas (I Cor. 15:5)
		two on the road to Emmaus (Lk. 24:15)
		disciples (Lk. 24:36)	the Twelve (I Cor. 15:5)
ten disciples (Jn. 20:19)
eleven disciples (Jn. 20:26)

Galilee Appearances

		500+ believers (I Cor. 15:6; possibly linked to Matt. 28:16-20)
		James (I Cor. 15:7)
seven disciples (Jn. 21:1)
	the disciples (Mt. 28:16-20)

Jerusalem Appearances

the Ascension (Lk. 24:50-51)

all the apostles (I Cor. 15:7)

NASB, NRSV,
NIV“by many convincing proofs”
NKJV“by many infallible proofs”
TEV“many times in ways that proved beyond
doubt”
NJB“by many demonstrations”

The word tekmērion is used only here in the NT. There is a good
discussion of the terms used in Greek literature in Moulton and Milligan, The
Vocabulary of the Greek Testament, p. 628, where it means “demonstrative
evidence.” This term is also used in the Wisdom of Solomon 5:11; 19:3 and III
Maccabees 3:24.

▣ “after His suffering” It was with
great difficulty that Jewish believers accepted this aspect of the gospel (cf. I
Cor. 1:23). The Messiah’s suffering is mentioned in the OT (cf. Gen. 3:15; Psalm
22; Isaiah 53; Zech. 10:12; and notice in Luke 24:45-47). This was a major
theological affirmation of Apostolic preaching (kerygma; see Special
Topic at 2:14).

Luke often uses the aorist active
infinitive of paschō
(suffer) to refer to Jesus’ crucifixion (cf. Luke 9:22; 17:25; 22:15; 24:26,46;
Acts 1:3; 3:18; 9:16; 17:3). Luke may have gotten this from Mark’s Gospel (cf.
8:31).

▣ “appearing to them” We have ten or
eleven accounts of Jesus’ post-resurrection appearances recorded in the NT.
However, these are only representative samples and not a definitive list.
Apparently Jesus came and went during the period, but did not stay with any one
group.

SPECIAL TOPIC: JESUS’ POST RESURRECTION APPEARANCES

▣ “forty days” This is an OT idiom for
a long period of indefinite time, longer than a lunar cycle. Here it is related
to the time between the annual Jewish feasts of Passover and Pentecost (which is
fifty days). Luke is the only source of this information. Since the date of the
ascension is not the major issue (not even noted by Christian writers until the
fourth century a.d.), there must be another purpose for the
number. It could relate to Moses on Mt. Sinai, Israel in the wilderness, Jesus’
temptation experience, or we just do not know, but it is obvious that the date
itself is not the issue.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

▣ “speaking of the things concerning the
kingdom of God”
The Gnostics claimed that Jesus revealed secret information to their group
during the time between Passover and Pentecost. This is certainly false.
However, the account of the two on the road to Emmaus is a good example of
Jesus’ post-resurrection teaching. I think Jesus, Himself, showed the church
leaders from the Old Testament, the predictions and texts related to His life,
death, resurrection and Second Coming. See SPECIAL TOPIC: THE KINGDOM OF GOD
following.

SPECIAL TOPIC: THE KINGDOM OF GOD

1:4

NASB“gathering them together”
NKJV“being assembled together with them“
NRSV“while staying with them”
TEV“when they came together”

TEV^b “while he was staying with
them”
NIV“while he was eating with them”
NJB“while at table with them”

Verses 4-5 use one appearance of Jesus as an example of one of His several
appearances and proofs. The term
sunalizomenos can be spelled differently. The spelling changes the
meaning.

1. long a – assemble/gather

2. short a – eat with (literally “with salt”)

3. au (diphthong) – stay with

It is uncertain which was intended, but Luke 24:41-43 (cf. John 21) describes
Jesus eating with the apostolic group, which would have been evidence of His
resurrected, physical body (cf. v. 3).

▣ “not to leave Jerusalem” This is
recorded in Luke 24:49. The first part of Acts is a review of the end of Luke’s
Gospel, possibly a literary way of linking the two books.

▣ “to wait for what the Father had promised”
In 2:16-21 Peter relates this to the eschatological prophecy of Joel 2:28-32.
They waited ten days until Pentecost. Luke has specifically designated “the
Father’ promise” as the Holy Spirit (cf. Luke 24:49; Acts 2:33). Jesus had
previously spoken to them about the coming of the Spirit in John 14-16. However,
it is possible that Luke understands the Father’s promise not as one thing only
(i.e., the Holy Spirit), but also that the OT promised salvation will be brought
to Israel in the person of the Messiah (cf. Acts 2:39; 13:23,32; 26:6).

▣
“Father” The OT introduces the intimate familial metaphor of God as
Father:

1. the nation of Israel is often described as YHWH’s “son” (cf. Hos. 11:1;
Mal. 3:17)

2. in Deuteronomy the analogy of God as Father is used (1:31)

3. in Deut. 32:6 Israel is called “his children” and God called “your
Father”

4. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the
father of orphans)

5. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son,
God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9)

Jesus spoke Aramaic, which means that many of the places where “Father”
appears as the Greek
Pater may reflect the Aramaic Abba (cf. 14:36). This familial term
“Daddy” or “papa” reflects Jesus’ intimacy with the Father; His revealing this
to His followers also encourages our own intimacy with the Father. The term
“Father” was used rarely in the OT (and not often in rabbinical literature) for
YHWH, but Jesus uses it often and pervasively. It is a major revelation of
believers’ new relationship with God through Christ (cf. Matt. 6:9).

1:5 “John” All four Gospels (cf. Matt.
3:1-12; Mark 1:2-8; Luke 3:15-17; John 1:6-8,19-28) tell of the ministry of John
the Baptist. “John” was the shortened form of the Hebrew name Johanan (BDB 220),
which meant “YHWH is gracious” or “gift of YHWH.” His name was significant
because, like all biblical names, it pointed toward God’s purpose for his life.
John was the last of the Old Testament prophets. There had not been a prophet in
Israel since Malachi, around 430 b.c. His very presence caused great spiritual
excitement among the people of Israel.

▣ “baptized with water” Baptism was a
common initiating rite among Jews of the first and second century, but only in
connection with proselytes. If someone from a Gentile background wanted to
become a full child of Israel, he had to accomplish three tasks:

1. circumcision, if male

2. self-baptism by immersion, in the presence of three witnesses

3. a sacrifice in the Temple if possible

In sectarian groups of first century Palestine, such as the Essenes, baptism
was apparently a common, repeated experience. However, to mainline Judaism,
ritualism precedents can be cited for this ceremonial washing:

1. as a symbol of spiritual cleansing (cf. Isa. 1:16)

2. as a regular ritual performed by the priests (cf. Exod. 19:10; Leviticus
15)

3. a regular ritual procedure before entering the temple to worship

▣ “you will be baptized with the Holy Spirit”
This is a
future passive indicative. The passive voice may refer to Jesus because of
Matt. 3:11; Luke 3:16. The preposition
ev can mean “in,” “with,” or “by” (i.e., instrument, cf. Matt. 3:11).
This phrase can refer to two events: (1) becoming a Christian, (cf. I Cor.
12:13) or (2) in this context, the promised infusion of spiritual power for
effective ministry. John the Baptist often spoke of Jesus’ ministry by this
phrase, (cf. Matt. 3:11; Mark 1:8; Luke 3:16-17; John 1:33).

This is in contrast to John’s baptism. The Messiah will inaugurate the new
age of the Spirit. His baptism will be with (or “in” or “by”) the Spirit. There
has been much discussion among denominations as to what event in the Christian
experience this refers. Some take it to refer to an empowering experience after
salvation, a kind of second blessing. Personally I think it refers to becoming a
Christian (cf. I Cor. 12:13). I do not deny later fillings and equippings, but I
believe there is only one initial spiritual baptism into Christ in which
believers identify with Jesus’ death and resurrection (cf. Rom. 6:3-4; Eph. 4:5;
Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In
my understanding the works of the Holy Spirit are:

1. convicting of sin

2. revealing the truth about Christ

3. leading to acceptance of the gospel

4. baptizing into Christ

5. convicting the believer of continuing sin

6. forming Christlikeness in the believer

▣ “not many days from now” This is a
reference to the Jewish festival of Pentecost which occurred seven weeks after
Passover. It recognized God’s ownership of the grain harvest. It came fifty days
after Passover (cf. Lev. 23:15-31; Exod. 34:22; Deut. 16:10).

NASB (UPDATED) TEXT: 1:6-11
⁶So when they had come together,
they were asking Him, saying, “Lord, is it at this time You are restoring the
kingdom to Israel?” ⁷He said to them, “It is not for you to know
times or epochs which the Father has fixed by His own authority; ⁸but
you will receive power when the Holy Spirit has come upon you; and you shall be
My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the
remotest part of the earth.” ⁹And after He had said these things, He
was lifted up while they were looking on, and a cloud received Him out of their
sight. ¹⁰And as they were gazing intently into the sky while He was
going, behold, two men in white clothing stood beside them. ¹¹They
also said, “Men of Galilee, why do you stand looking into the sky? This Jesus,
who has been taken up from you into heaven, will come in just the same way as
you have watched Him go into heaven.”

1:6 “they were asking Him” This imperfect tense means either repeated action
in past time or the initiation of an act. Apparently these disciples had asked
this many times.

▣
“Lord” The Greek term “Lord” (kurios) can be used in a general
sense or in a developed theological sense. It can mean “mister,” “sir,”
“master,” “owner,” “husband” or “the full God-man” (cf. John 9:36, 38). The OT
(Hebrew, adon) usage of this term came from the Jews’ reluctance to
pronounce the covenant name for God, YHWH, which was a form of the Hebrew verb “to be” (cf. Exod. 3:14). They were
afraid of breaking the Commandment which said, “Thou shalt not take the name of
the Lord thy God in vain” (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought
if they did not pronounce it, they could not take it in vain. So, they
substituted the Hebrew word adon, which had a similar meaning to the
Greek word kurios (Lord). The NT authors used this term to describe the
full deity of Christ. The phrase “Jesus is Lord” was the public confession of
faith and a baptismal formula of the early church (cf. Rom. 10:9-13; I Cor.
12:3; Phil. 2:11).

SPECIAL TOPIC: NAMES FOR DEITY

▣ “is it at this time You are restoring the
kingdom of Israel” They still had a totally Jewish nationalistic
perspective (cf. Ps. 14:7; Jer. 33:7; Hos. 6:11; Luke 19:11; 24:21). They
possibly even were asking about their administrative positions.

This theological question still
causes much controversy. I want to include here a part of my commentary on
Revelation (see
www.freebiblecommentary.org ) which discusses this very issue.

“The OT prophets predict a restoration of a Jewish kingdom in Palestine
centered in Jerusalem where all the nations of the earth gather to praise and
serve a Davidic ruler, but the NT Apostles never focus on this agenda. Is not
the OT inspired (cf. Matt. 5:17-19)? Have the NT authors omitted crucial
end-time events?

There are several sources of information about the end of the world:

1. OT prophets

2.OT apocalyptic writers (cf. Ezek. 37-39; Dan. 7-12)

3.intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch)

4.Jesus Himself (cf. Matt. 24; Mark 13; Luke 21)

5.the writings of Paul (cf. I Cor. 15; II Cor. 5; I Thess. 4; II Thess. 2)

6.the writings of John (the book of Revelation).

Do these all clearly teach an end-time agenda (events, chronology, persons)?
If not, why? Are they not all inspired (except the Jewish intertestamental
writings)?

The Spirit revealed truths to the OT writers in terms and categories they
could understand. However, through progressive revelation the Spirit has
expanded these OT eschatological concepts to a universal scope (cf. Eph.
2:11-3:13). Here are some relevant examples:

1.The city of Jerusalem is used as a metaphor of the people of God (Zion) and
is projected into the NT as a term expressing God’s acceptance of all repentant,
believing humans (the new Jerusalem of Revelation 20-22). The theological
expansion of a literal, physical city into the people of God is foreshadowed in
God’s promise to redeem fallen mankind in Gen. 3:15 before there even were any
Jews or a Jewish capital city. Even Abraham’s call (cf. Gen. 12:3) involved the
Gentiles.

2.In the OT the enemies are the surrounding nations of the Ancient Near East,
but in the NT they have been expanded to all unbelieving, anti-God,
Satanically-inspired people. The battle has moved from a geographical, regional
conflict to a cosmic conflict.

3.The promise of a land which is
so integral in the OT (the Patriarchal promises) has now become the whole earth.
New Jerusalem comes to a recreated earth, not the Near East only or exclusively
(cf. Rev. 20-22).

4.Some other examples of OT prophetic concepts being expanded are (1) the
seed of Abraham is now the spiritually circumcised (cf. Rom. 2:28-29); (2) the
covenant people now include Gentiles (cf. Hos. 1:9; 2:23; Rom. 9:24-26; also
Lev. 26:12; Exod. 29:45; II Cor. 6:16-18 and Exod. 19:5; Deut. 14:2;; Titus
2:14); (3) the temple is now the local church (cf. I Cor. 3:16) or the
individual believer (cf. I Cor. 6:19); and (4) even Israel and its
characteristic descriptive phrases now refer to the whole people of God (cf.
Gal. 6:16; I Pet. 2:5, 9-10; Rev. 1:6)

The prophetic model has been fulfilled, expanded, and is now more inclusive.
Jesus and the Apostolic writers do not present the end-time in the same way as
the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy
and Fulfillment). Modern interpreters who try to make the OT model literal
or normative twist the Revelation into a very Jewish book and force meaning into
atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the
OT prophets, but show their ultimate universal implication.”

1:7

NASB“It is not for you to know times or
epochs which the Father has fixed by His own authority”
NKJV“It is not for you to know times or
seasons”
NRSV“It is not for you to know the times or
periods”
TEV“the times and occasions”
NJB“It is not for you to know times or
dates”

The term “times” (chronos) means “eras” or “ages” (i.e., the passing
of time), while the term “epochs” (kairos) means a “time of specific
events or seasons” (cf. Titus 1:2-3). Louw and Nida: Greek-English Lexicon,
says they are synonyms simply denoting duration of time (cf. I Thess. 5:1). It
is obvious that believers are not to try to set specific dates; even Jesus did
not know the time of His return (cf. Matt. 24:36; Mark 13:32). Believers can
know the general season, but they are to remain ready and active for the actual
event at all times (cf. Matt. 24:32-33). The twin emphases of the NT about the
Second Coming are to stay
active and be ready. The rest is up to God!

1:8 “but you will receive power”
Notice that the coming of the Holy Spirit is linked to power and witness. Acts
is about “witness” (i.e., martus). This theme dominates the book (cf.
1:8,22; 2:32; 3:15; 5:32; 10:39,41; 13:31; 22:15,20; 26:16). The church has been
given her assignment—witness to the gospel of Christ (cf. Luke 24:44-49)! The
Apostles were witnesses of Jesus’ life and teaching, now they were witnesses
about His life and teaching. Effective witness occurs only by means of the
Spirit’s power.

It is interesting that The Jerome Biblical Commentary (p. 169) notes
Luke’s tendency to express a “delayed paraousia.” Here is the quote.

“The Spirit is the substitute for the Parousia. This is the force of
alla, ‘but,’ the conjunction that joins the two parts of Jesus’ reply. The
Spirit is the principle of continued Christian existence in a new era of sacred
history, the era of the church and mission. These realities must take the place
of an early Parousia as the focal point of Christian awareness. The
Spirit in the Church is the Lucan answer to the problem of the delay of the
Parousia and the continuance of history.”

▣ “Jerusalem. . .Judea. . .Samaria. . .the
remotest part of the earth” This is a geographical outline of Acts:

1. Jerusalem, chapters 1-7

2. Judea and Samaria, chapters 8-12

3. ends of the earth (i.e., Rome), chapters 13-28.

This outline may denote the author’s literary structure and purpose.
Christianity is not a sect of Judaism, but a worldwide movement of the one true
God fulfilling His OT promises to restore rebellious mankind to fellowship with
Himself (cf. Gen. 12:3; Exod. 19:5; Isa. 2:2-4; 56:7; Luke 19:46).

The phrase “the remotest part of the earth” is used again in 13:47, where it
is a quote from Isa. 49:6, a Messianic text which also mentions “a light to the
nations.” A Savior (cf. Gen. 3:15) for the nations (cf. Gen. 12:3; Exod. 19:5-6;
Isa. 2:2-4) has always been God’s plan.

The first Jewish leaders, knowing the Septuagint and the many prophetic
promises of YHWH restoring Jerusalem, raising Jerusalem, bringing the world to
Jerusalem, expected these to be literally fulfilled. They stayed in Jerusalem
(cf. 8:1). But the gospel revolutionized and extended the OT concepts. The
world-wide mandate (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) told believers to
go into all the world, not wait for the world to come to them. Jerusalem of the
NT is a metaphor for heaven (cf. Rev. 21:2), not a city in Palestine.

SPECIAL TOPIC: BOB’S EVANGELICAL BIASES

1:9 “He was lifted up” This event is
known as the Ascension. The resurrected Jesus is returned to His place of
pre-existing glory (cf. Luke 24:50-51; John 6:22; 20:17; Eph. 4:10; I Tim. 3:16;
Heb. 4:14; and I Pet. 3:22). The unexpressed agent of the
passive voice is the Father. See SPECIAL TOPIC: THE ASCENSION at 1:2.

Notice the variety in the verb
used to describe this ascension.

1. “taken up,” v. 2 – aorist passive
indicative

2. “lifted up,” v. 9 – aorist passive
indicative

3. “has been taken up,” v. 11 (same
verb as v. 2) –
aorist passive participle

4. “was carried up into heaven,” Luke 24:51 (textual variant) – imperfect passive indicative

See SPECIAL TOPIC: THE ASCENSION at 1:2.

▣ “a cloud” Clouds were a significant
eschatological marker. See Special Topic following.

SPECIAL TOPIC: COMING ON THE CLOUDS

1:10 “they were gazing intently” This
is a periphrastic imperfect. They were continuing
to strain hard to see Jesus as long as possible. Even after He had been lost
from sight, they kept on looking.

This term is characteristic in Luke’s writings (cf. Luke 4:20; 22:56; Acts
1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1, found in the NT outside
of Luke and Acts only twice, in II Corinthians 3). It implies “to look at
intently,” “to gaze upon,” or “to fix one’s eyes upon.”

▣ “into the sky” The ancients believed
heaven was up, but in our day of a fuller knowledge of the universe, up is
relative. In Luke 24:31, Jesus vanished. This might be a better model for our
culture. Heaven is not up and out there, but possibly another dimension of time
and space. Heaven is not a direction, but a person!

▣ “two men in white clothing” The NT
often identifies angels by their bright white clothing, (cf. Luke 24:4; John
20:12). Angels appeared at His birth, His temptation, in Gethsemane, at the
tomb, and here at His ascension.

1:11 “Men of Galilee” Several times in
Acts Luke records the Galilean origins of the disciples (cf. 2:7; 13:31). All of
the Twelve, except Judas Iscariot, were from Galilee. This area was looked down
on by residents of Judea because it had a large Gentilepopulation and it was not
as “kosher” (i.e., strict) in its performance of the Oral Traditions (Talmud).

One wonders if Luke structured this
exchange to answer the later questions about the delayed Second coming.
Christians should not focus on the Parousia but on service, evangelism,
and missions!

▣ “Jesus. . .will come” Some
theologians try to make a distinction between “Jesus” and “the Christ.” These
angels affirm that it is the Jesus who they knew who would return. The
glorified, ascended Christ is still the glorified Jesus of Nazareth. He remains
the God/man.

Jesus will come again as He left, on the clouds of heaven (See Special Topic
at 1:9, cf. Matt. 10:23; 16:27; 24:3,27,37,39; 26:64; Mark 8:38-39; 13:26; Luke
21:27; John 21:22; I Cor. 15:23; I Thess. 1:10, 4:16; II Thess. 1:7, 10; 2:1,8;
James 5:7-8; II Pet. 1:16; 3:4,12; I John 2:28; Rev. 1:7). The Second Coming of
Jesus is a recurrent and major theme of the NT. One reason the gospel took so
long to be put into written form was the early church’s expectation of the
very-soon return of Christ. His surprising delay, the dying of the Apostles, and
the rise of heresies all finally prompted the church to record the life and
teachings of Jesus in written form.

NASB (UPDATED) TEXT: 1:12-14
¹²Then they returned to Jerusalem
from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey
away. ¹³When they had entered the city, they went up to the
upper room where they were staying; that is, Peter and John and James and
Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of
Alphaeus, and Simon the Zealot, and Judas the son of James.
¹⁴These all with one mind were continually devoting themselves to
prayer, along with the women, and Mary the mother of Jesus, and with His
brothers.

1:12 “returned” Luke 24:52 adds “with
great joy.”

▣ “mount called Olivet” This seems to
contradict Luke 24:50 (i.e., Bethany); however, compare Luke 19:29 and 21:37
with Mark 11:11-12 and 14:3. The ridge known as the Mt. of Olives was a 2.5 mile
ridge about 300-400 feet above Jerusalem that ran from Bethany opposite the
Kidron Valley, across from the Temple. It is mentioned in OT eschatological
prophecy (cf. Zech. 14:4). Jesus had met the disciples there many times to pray
and possibly camp out.

▣ “a Sabbath day’s journey away” The
distance a Jew could travel on the Sabbath was set by the rabbis (cf. Exod.
16:29; Num. 35: 5). It was a distance of about 2,000 cubits (or steps), which
the rabbis set as the maximum one could walk on the Sabbath and not break the
Mosaic law.

1:13 “the upper room” This was
probably the same site as the Last Supper (cf. Luke 22:12; Mark 14:14-15).
Tradition says it was the upper level (2^nd or 3^rd floor)
of the home of John Mark (cf. Acts 12:12), who wrote the memories of Peter into
the Gospel of Mark. It must have been a large room to accommodate 120 persons.

▣ “they” This is one of four lists of
the Apostles (cf. Matt. 10:2-4; Mark 3:16-19; and Luke 6:14-16). The lists are
not identical. The names and order change. However, they are always the same
persons named in four groups of three. Peter is always first and Judas is always
last. These three groups of four may have been for the purpose of allowing these
men to return home periodically to check on and provide for their families. See
Special Topic following.

SPECIAL TOPIC: THE APOSTLES’ NAMES

▣
“Peter” Most Jews of Galilee had both a Jewish name (e.g., Simon or
Simeon [BDB 1035, cf. Gen. 29:33], meaning “hearing”) and a Greek name (which is
never given). Jesus nicknames him “rock.” In Greek it is petros and in
Aramaic it is cephas (cf. John 1:42; Matt. 16:16).

▣ “Andrew” The Greek term means
“manly.” From John 1:29-42 we learn that Andrew was a disciple of John the
Baptist and that he introduced his brother Peter to Jesus.

▣ “Philip” The Greek term means “fond
of horses.” His call is elaborated in John 1:43-51.

▣ “Thomas” The Hebrew term means
“twin” or Didymus (cf. John 11:16; 20:24; 21:2).

▣ “Bartholomew” The term means “Son of
Ptolemy.” He may be the Nathanael (“gift of God,” BDB 681 and 41) of the Gospel
of John (cf. John 1:45-49; 21:20).

▣ “Matthew” Possibly related to the
Hebrew name
Mattenai, means “gift of YHWH” (BDB 683). This is another designation for
Levi (cf. Mark 2:14; Luke 5:27).

▣ “James” This is the Hebrew name
“Jacob” (BDB 784, cf. Gen. 25:26) There are two men named James in the list of
the Twelve. One is the brother of John (cf. Mark 3:17) and part of the inner
circle (i.e., Peter, James, and John). This one is known as James the less.

▣
“Simon the Zealot”
The Greek text of Mark has “Cananean” (also Matt. 10:4). Mark, whose Gospel was
written to Romans, may not have wanted to use the politically “hot-button” word
“zealot,” which referred to a Jewish anti-Roman guerrilla movement. Luke does
call him by this term (cf. Luke 6:15 and Acts 1:13). The term “Cananean” may
have several derivatives.

1. of the area of Galilee known as Cana

2. from the OT use of Canaanite as merchant

3. from a general designation as a native of Canaan.

If Luke’s designation is right, then “zealot” is from the Aramaic term for
“enthusiast” (cf. Luke 6:15; Acts 1:17). Jesus’ chosen twelve disciples were
from several different and competing groups. Simon was a member of a
nationalistic group which advocated the violent overthrow of Roman authority.
Normally this Simon and Levi (i.e., Matthew the tax collector) would not have
been in the same room with each other.

▣ “Thaddaeus” He was also called
“Lebbeus” (“man of heart,” cf. Matt. 10:3) or “Judas” (cf. Luke 6:16; John
14:22; Acts 1:13). Thaddaeus means “beloved child” (lit. “from the breast”).

▣ “Judas Iscariot” There are two
Simons, two Jameses, and two Judases. “Iscariot” has two possible derivations:
(1) man of Kerioth in Judah (cf. Josh. 15:23) or (2) “dagger man” or assassin,
which would mean he also was a zealot, like Simon.

SPECIAL TOPIC: ISCARIOT

1:14 “these all with one mind” This
term is a compound of “this same” (homo) and “emotion of the mind” (thumos).
It was not a prerequisite as much as it was the atmosphere of anticipation. This
attitude is mentioned again and again in Acts (i.e., of believers, cf. 1:14;
2:46; 4:24; 5:12; 15:25; and of others in 7:57; 8:6; 12:20; 18:12; 19:29).

NASB“continually devoting”
NKJV“continued”
NRSV“constantly devoting”
TEV“gathered frequently”
NJB“joined constantly”

This term (pros and
kaptereō) means to be intent or persistent or intently engaged. Luke uses it
often (cf. 1:14; 2:42,46; 6:4; 8:13; 10:7). It is a periphrastic present active participle.

▣ “with the women” There was a
group of women who traveled with and provided for and cared for Jesus and the
Apostles (cf. Matt. 27:55-56; Mark 15:40-41; Luke 8:2-3; 23:49; and John 19:25).
See Special Topic following.

SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES

▣ “His brothers” We know the names of
several of Jesus’ half-brothers: Jude, James (see Special Topic at 12:17), and
Simon (cf. Matt. 13:55; Mark 6:3 and Luke 2:7). They were once unbelievers (cf.
John 7:5), but now part of the inner group of disciples. For an interesting
brief discussion of the historical development of the doctrine of the “perpetual
virginity” of Mary, see F. F. Bruce, New International Commentary, Acts,
p. 44, footnote 47.

NASB (UPDATED) TEXT: 1:15-26
¹⁵At this time Peter stood up in
the midst of the brethren (a gathering of about one hundred and twenty persons
was there together), and said, ¹⁶“Brethren, the Scripture had to be
fulfilled, which the Holy Spirit foretold by the mouth of David concerning
Judas, who became a guide to those who arrested Jesus. ¹⁷“For he was
counted among us and received his share in this ministry.” ¹⁸(Now
this man acquired a field with the price of his wickedness, and falling
headlong, he burst open in the middle and all his intestines gushed out. ¹⁹And
it became known to all who were living in Jerusalem; so that in their own
language that field was called Hakeldama, that is, Field of Blood.) ²⁰“For
it is written in the book of Psalms, ‘Let
his homestead be made desolate, And let no one dwell in it’; and, ‘Let another
man take his office.’ ²¹“Therefore it is necessary that of the
men who have accompanied us all the time that the Lord Jesus went in and out
among us— ²²beginning with the baptism of John until the day that He
was taken up from us—one of these must become a witness with us of His
resurrection.” ²³So they put forward two men, Joseph called Barsabbas
(who was also called Justus), and Matthias. ²⁴And they prayed and
said, “You, Lord, who know the hearts of all men, show which one of these two
You have chosen ²⁵to occupy this ministry and apostleship from which
Judas turned aside to go to his own place.” ²⁶And they drew lots for
them, and the lot fell to Matthias; and he was added to the eleven apostles.

1:15 “at this time” This is literally
“in these days” (en tais hēmerais) This phrase is used often in the
opening chapters of Acts (cf. 1:15; 2:18; 5:37; 6:1; 7:41; 9:37; 11:27; 13:41).
Luke is using other eyewitness sources. He also uses “from day to day” (kath
hēmeran) as common, ambiguous time indicator in the early chapters of Acts
(cf. 2:46,47; 3:2; 16:5; 17:11,31; 19:9). After chapter 15 Luke is personally
acquainted with many of the events he is recording. He still uses “day” often,
but not as often as in these ambiguous, idiomatic phrases.

▣ “Peter stood up” Peter is obviously
the spokesman for the Apostles (cf. Matthew 16). He preached the first sermon of
the church after the coming of the Spirit (cf. Acts 2) and the second sermon in
Acts 3. Jesus appears to him first in the post-resurrection appearances (cf.
John 21 and I Cor. 15:5). His Hebrew name is “Simeon” (cf. Acts 15:14; II Pet.
1:1). This name is spelled “Simon” in Greek. The term “Peter” is a Greek term (petros)
for a “detached rock.” It is “Cephas” or “bedrock” in Aramaic (cf. Matt. 16:18).

▣ “a gathering of about one hundred and
twenty persons”
This phrase is a parenthesis in the UBS⁴ Greek text (but not vv.
18-19). This group must have included the eleven Apostles, the women who
accompanied Jesus, and other disciples from Jesus’ preaching and healing
ministry.

1:16 “the Scripture” All references to
“Scripture” in the NT (except II Pet. 3:15-16) refer to the OT (ex. Matt.
5:17-20; II Tim. 3:15-17). This passage also asserts the inspiration of the Holy
Spirit (cf. II Pet. 1:21) through David. It also implies the canonization of
“the Writings” section of the Hebrew Bible.

SPECIAL TOPIC: INSPIRATION

▣ had to be” This is dei, which
means necessity. It is an
imperfect active indicative and
refers to the first quote in v. 20.

The term is characteristic of Luke’s sense of the life of Jesus and the early
church being an extension of OT Scriptures (cf. Luke 18:31-34; 22:37; 24:44).
Luke uses this term often (cf. Luke 2:49; 4:43; 9:22; 11:42; 12:12; 13:14,16,33;
15:32; 17:25; 18:1; 19:5; 21:9; 22:7,37; 24:7,26,44; Acts 1:16,21; 3:21; 4:12;
5:29; 9:6,16; 14:27; 15:5; 16:30; 17:3; 19:21,36; 20:35; 23:11; 24:19; 25:10,24;
26:9; 27:21,24,26). The term means “it is binding,” “it is necessary,” “it is
inevitable.” The gospel and its growth is not a chance occurrence, but the
predetermined plan of God and fulfillment of OT Scripture (LXX usage).

▣ “fulfilled” When one reads these OT
quotes (v. 20), Judas’ betrayal was not the intent of the writer of the Psalms
(i.e., Ps. 69:25; 109:8). The Apostles interpreted the OT in light of their
experience with Jesus. This is called typological interpretation (cf. v. 20).
Jesus Himself may have set the pattern of this approach as He walked and talked
with the two on the road to Emmaus (cf. Luke 24:13-35, especially vv. 25-27).
The early Christian interpreters saw parallels between the events of the OT and
Jesus’ life and teachings. They saw Jesus as the prophetic fulfillment of all
the OT. Believers today must be careful of this approach! Those inspired NT
authors were under a level of inspiration and personally familiar with the life
and teachings of Jesus. We affirm the truth and authority of their witness but
cannot reproduce their method.

SPECIAL TOPIC: TYPOLOGY

▣ “Judas” It was Judas’ apostasy, not
his death, which caused this election of a substitute Apostle. In v. 20b, Judas’
actions were seen as a fulfillment of prophecy. The NT does not record another
Apostolic election after the death of James (cf. Acts 12:2). There is much
mystery and tragedy in the life of Judas. He was possibly the only Apostle who
was not a Galilean. He was made the treasurer of the apostolic group (cf. John
12:6). He was accused of stealing their money throughout the period of Jesus’
time with them. He is said to be a prophetic fulfillment and an object of
Satanic attack. His motives are never stated, but his remorse resulted in his
taking his own life after returning the bribe.

There is so much speculation about Judas and his motives. He is mentioned and
vilified often in John’s Gospel (6:71; 12:4; 13:2,26,39; 18:2,3,5). The modern
play “Jesus Christ Superstar” depicts him as a faithful, but disillusioned,
follower who tried to force Jesus into fulfilling the role of Jewish
Messiah—this is, to overthrow the Romans, punish the wicked, and set up
Jerusalem as the capital of the world. However, John depicts his motives as
greedy and malicious.

The main problem is the theological issue of God’s sovereignty and human free
will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if
Satan controlled him or God predicted and caused him to betray Jesus? The Bible
does not address these questions directly. God is in control of history; He
knows future events, but mankind is responsible for choices and actions. God is
fair, not manipulative.

There is a new book that tries to defend Judas—Judas Betrayer or Friend of
Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this
book, but it is very interesting and thought provoking.

▣ “who became a guide to those who arrested
Jesus” Here is a quote from my commentary on Matthew 26:47-50 (see
www.freebiblecommentary.org ).

“There has been much discussion about the motivation of Judas. It must be
said that this remains uncertain. His kiss of Jesus in v. 49 either (1) was a
sign to the soldiers that this was the man to arrest (cf. v. 48); or (2) lends
support to the modern theory that he was trying to force Jesus’ hand to act,
(cf. 27:4). Other Gospel passages state that he was a robber and an unbeliever
from the beginning (cf. John 12:6).

From Luke 22:52 we know the make-up of this crowd. There were Roman soldiers
involved because they were the only ones who could legally carry swords. Also,
the Temple police were involved because they usually carried clubs.
Representatives from the Sanhedrin were also present at the arrest (cf. vv. 47,
51).”

1:17 Judas was chosen by Jesus, heard
Jesus speak, saw Jesus’ miracles, was sent on mission by and for Jesus, was
present in the upper room and participated in these events and, yet, betrayed
Jesus!

1:18

NASB, NKJV,

NRSV, NJB,
NIV“falling headlong, he burst open”
TEV“where he fell to his death and burst
open”

It is possible that “falling
headlong” was a medical term for “swelling up” (cf. Moulton and Milligan, The
Vocabulary of the Greek Testament, pp. 535-536), which is found in some
English translations (e.g., Phillips, Moffatt and Goodspeed). For a good
discussion of the different versions of Judas’ death (Matt. 27:5 vs. Acts 1:18)
see Hard Sayings of the Bible, pp. 511-512.

▣ “this man acquired a field” Verses
18-19 are parenthetical (cf. NASB, NKJV, NRSV, NJB, NIV). The author provided
this information for the reader’s understanding. From Matt. 27:6-8 we learn the
priests bought this piece of land in fulfillment of OT prophecy (cf. Matt.
27:9). It was Judas’ money, which the priests considered unclean and used to buy
a field for burying unclaimed bodies. Verses 18-19 tell us it was the very field
in which Judas died. This information about Judas’ death is not repeated
elsewhere.

1:19 “in their own language” Many of
the Jews of Jesus’ day did not read or speak Hebrew, but a similar Semitic
language, Aramaic, which they learned from their years under Persian rule. The
educated people could speak and read Hebrew. Jesus used it when He reads
Scripture in the Synagogues.

Many people in Palestine would have been bilingual (Koiine Greek and Aramaic)
or tri-lingual (Koine Greek, Aramaic, and Hebrew).

Jesus spoke Aramaic most of the time. The phrases and words in the Gospels
that are transliterated are all Aramaic.

NASB, NRSV “Hakeldama, that is Field of
Blood”
NKJV“Akel dama, that is, Field of Blood”
TEV“Akeldama, which means Field of Blood”
NJB“Bloody acre. . .Hakel-dama”

This is a Greek translation of an
Aramaic word. It is always difficult to uniformly transpose from one language to
another. Despite the Greek spelling variations, the Aramaic means “field of
blood.” This could mean

1. a field bought with blood money (cf. Matt. 27:7a)

2. a field where blood was shed (cf. Acts 1:18)

3. a field where murderers or foreigners were buried (cf. Matt. 27:7b)

1:20 These are two quotes from the
Psalms. The first is Ps. 69:25. Originally it was
plural. It functions as a curse formula related to Judas. The second
quote is from Ps. 109:8 (LXX). It provides the prophetic precedent for the
replacement of Judas discussed in vv. 21-26.

Modern believers cannot reproduce this method of typological hermeneutics
because none of us in this period of history are inspired. The Spirit guided
these Bible authors/scribes at a level He does not do for later believers. We
are illumined by Him but we sometimes disagree (see SPECIAL TOPIC: INSPIRATION
at v. 16).

NASB, NKJV,
NJB“office”
NRSV“positions of overseer”
TEV“place of service”

In the Septuagint the term
episkopē carries the connotation of a charge or service of an officer (cf.
Num. 4:16; Ps. 109:8). It came to denote an office in the Roman Catholic
clerical system, but in Greek it simply was the Greek city-state term for leader
(cf. NIV), as “elder” (presbuteros) was the Jewish term for leader (ex.
Gen. 50:7; Exod. 3:16,18; Num. 11:16,24,25,39; Deut. 21:2,3,4,6,19,20 and
others). Therefore with the possible exception of James, “overseer” and “elder”
after the death of the Apostles refer to the pastor (cf. Acts 20:17,28; Titus
1:5,7; Phil. 1:1).

1:21 “it is necessary” This is the
word dei (see full note at v. 16). Apparently Peter felt that the Twelve
Apostles somehow represented the twelve tribes or some other symbolism that must
not be lost.

1:21-22 These are the qualifications
for Apostleship (See Special Topic: Send [apostellō] at 14:4). Notice
that it shows the presence of other believers besides the Twelve who followed
Jesus throughout His earthly ministry. These criteria were later used by some to
reject Paul’s Apostleship.

Luke apparently includes these two verses to show the priority of Apostolic
witness, not the election of Matthias, about whom we hear no more. The church
and NT Scripture will be built on Jesus’ life and teachings, but it is mediated
through eyewitness, authoritative witness, selected theological witness, the NT.
This is the theological issue, not the symbolism of “twelve”!

SPECIAL TOPIC: THE NUMBER TWELVE

1:23 “they set two” There is a Greek
manuscript variant which shows the theological issue in this phrase:

1. estēsan (“they set”) in MSS א,
A, B, C, D¹, E

2. estesen (“he set”) in MS D^* (fifth century), Lectionary
156 (tenth century), two Old Latin manuscripts (fifth and thirteenth centuries),
and Augustine (a.d. 354-430)

If number one, this is an example of the whole group of disciples voting on
the possible replacement of Judas (a form of congregational polity (cf. 15:22),
but if number 2, then this is evidence for the supremacy of Peter (cf.
15:7-11,14). As far as Greek manuscript evidence, the wording of number one is
certain (UBS⁴ gives it an “A” rating).

▣
“Joseph. . .Matthias” We know nothing about these men from the NT. We
must remember that the Gospels and Acts are not western histories, but selected
theological writings to introduce Jesus and show how His message impacted the
world.

1:24

NASB“who knows the hearts of all men”
NKJV“who knows the hearts of all”
NRSV“you know everyone’s heart”
TEV“you know the thoughts of everyone”
NJB“you can read everyone’s heart”

This is a compound word, “hearts” and
“known” (cf. 15:8). This reflects an OT truth (cf. I Sam. 2:7; 16:7; I Kgs.
8:39;

I Chr. 28:9; II Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 21:2; Jer. 11:20;
17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27). God knows us completely
and still loves us (cf. Rom. 8:27).

The disciples affirm that YHWH knows their motives as well as the motives and
lives of the two candidates. They want God’s will in this choice (aorist
middle). Jesus chose the Twelve, but He is now with the Father.

SPECIAL TOPIC: THE HEART

1:25 “to his own place” This is an
euphemism for “damnation.” Satan used him for his purposes (cf. Luke 22:3; John
13:2; 27), but Judas is responsible for his choices and actions (cf. Gal. 6:7).

1:26 “they drew lots for them” This
has an OT background related to the High Priest’s use of the Urim and Thummim in
Lev. 16:8, or to individuals using some similar type of method (cf. Pro. 16:33;
18:18). The Roman soldiers also cast lots for Jesus’ clothes (cf. Luke 23:34).
However, this is the last time this method of knowing God’s will is mentioned in
the NT. If one tends toward proof-texting, this method could become normative
for how to make spiritual decisions, which would be very unfortunate (e.g.,
opening the Bible and putting one’s finger on a verse to determine the will of
God). Believers are to live by faith, not by mechanical means of determining
God’s will (e.g., sheep fleece, cf. Jdgs. 6:17,36-40).

▣ “Matthias” Eusebius says he was
involved in the mission of the seventy (cf. Luke 10). Later traditions assert
that he was martyred in Ethiopia.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why did Jesus stay with the disciples for 40 days?

2. What is the “baptism of the Spirit?”

3. Why is verse 7 so important?

4. Why is the ascension important?

5. Why did Peter feel a need to fill Judas’ place?

6. How can Paul be an apostle when he did not fulfill the qualifications?
(1:21-22)

ACTS 2

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Coming of the Holy Spirit	Coming of the Holy Spirit	The Day of Pentecost	The Coming of the Holy Spirit	Pentecost
2:1-4	2:1-4	2:1-4	2:1-4	2:1-4
	The Crowds Respond
2:5-13	2:5-13	2:5-13	2:5-13	2:5-13
Peter’s Speech at Pentecost	Peter’s Sermon	Peter’s Sermon	Peter’s Sermon	Peter’s Address to the Crowd
2:14-21	2:14-39	2:14-21	2:14-21	2:14-21
2:22-28		2:22-28	2:22-28	2:22-28
2:29-36		2:29-36	2:29-35	2:29-35
			2:36	2:36
		The Call to Repentance		The First Conversions
2:37-42		2:37-42	2:37	2:37-41
	A Vital Church grows		2:38-39
	2:40-47		2:40-42	The Early Christian Conversions
Life Among the Believers			Life Among the Believers	2:42
2:43-47		2:43-47	2:43-47	2:43
				2:44-45
				2:46-47

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is the first sermon of the New Age. Notice the OT quotes and
allusions in chapter 2. Peter is preaching to Jews from all over the
Mediterranean world. The Scriptures he chooses reflect Jesus’ teachings of the
two on the road to Emmaus (cf. Luke 24:21-32) and His post-resurrection visits
with the disciples (cf. Luke 24:45).

1. vv. 16-21 – Joel 2:28-32

2. vv. 25-28 – Psalm 16:8-11

3. v. 30 – an allusion to II Sam. 7:11-16 and Ps. 89:34 or 132:11

4. vv. 34-35 – Psalm 110:1

B. The fulfillment of Joel’s eschatological prophecy is a physical
manifestation that the judgment of God that withdrew His Spirit from Israel
after Malachi (or the author of Chronicles) is over! The Spirit has returned in
Great Commission power and purpose!

C. The confusion of languages from the Tower of Babel (cf. Genesis 11) is now
reversed (at least symbolically). The New Age has begun.

D. For now the “tongues” of Acts are different from the tongues of Corinth.
There is no need for an interpreter. The message is exclusively evangelistic.

Tongues in Acts are for believing Jews to recognize that God has accepted a
new racial/geographical group of people into the Kingdom (i.e., Samaritans,
Romans, etc.).

The Corinthian tongues fit the cultural model of the Delphi Oracle. They
address God not humans (cf. I Cor. 14:2). They edify the speaker (cf. I Cor.
14:4). Please do not take these observations as negative in any sense to the
Corinthian model (cf. I Cor. 14:5,18). I believe it is still an ongoing
spiritual gift. However, because of the questions of I Cor. 12:28-29, which
expect a “no” answer, they are not for every believer! See full notes on the
subject at I Corinthians 12 and 14 at
www.freebiblecommentary.org

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-4
¹When the day of Pentecost had
come, they were all together in one place. ²And suddenly there came
from heaven a noise like a violent rushing wind, and it filled the whole house
where they were sitting. ³And there appeared to them tongues as of
fire distributing themselves, and they rested on each one of them. ⁴And
they were all filled with the Holy Spirit and began to speak with other tongues,
as the Spirit was giving them utterance.

2:1 “Pentecost” This annual Jewish
Feast is also called “Feast of Weeks” (cf. Exod. 34:22; Deut. 16:10). The term
“Pentecost” means “fiftieth.” This feast was held fifty days (seven weeks) after
Passover (i.e., numbering from the second day of the Feast of Unleavened Bread).
It had three purposes in Jesus’ day:

1. commemoration of giving of the Law to Moses (cf. Jubliees 1:1)

2. thanksgiving to God for the harvest

3. an offering of the first fruits (i.e., a sign of YHWH’s ownership of the
whole harvest) of the grain harvest. The OT background is in Exod. 23:16-17;
34:22; Lev. 23:15-21; Num. 28:26-31 and Deut. 16:9-12.

NASB, NRSV “had come”
NKJV“had fully come”
TEV“came”
NJB“came around”

This is literally “had been filled.” It is a
present passive infinitive. This was a divine appointment and fulfillment
of divine purpose. It is used only in Luke’s writings (cf. Luke 8:23; 9:51;
here; and a similar metaphor in Luke 2:6). Human history is calendared by YHWH.

M. R. Vincent, Word Studies, vol. 1, p. 224, reminds us that the Jews
saw the day as a container to be filled. The time of Pentecost had fully come!
It was also the time of God’s special inauguration of the Age of the Spirit, the
beginning of the church.

▣ “they were all together in one place”
This phrase implies unity of both place and mind (cf. 1:14). It is not certain
where this occurred. It was probably in the “upper room” (cf. Acts 1:13;
“house,” v. 2), but at some point the Temple is involved in this experience (cf.
Luke 24:53; size of group in v. 47).

2:2 “came from heaven a noise like a violent
rushing wind” In this entire section the emphasis is on the sound, not
the wind or fire. This is similar to Gen. 3:8. In the OT the word
ruah (BDB 924) is used of breath, wind, and Spirit (cf. Ezek. 37:9-14);
in the NT pneuma is used of wind and the Holy Spirit (cf. John 3:5-8).
The term wind in this verse is pnoē. It is used only here and in 17:25.
The term pneuma is used of the Spirit in v. 4.

SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE
NT

2:3 “tongues as of fire distributing
themselves” The text appears to describe a sound and light event. The
light-like fire was at first unified, but broke into separate manifestations and
gathered on each believer. Each person in the Upper Room—Apostles, Jesus’ family
members, and disciples—had visible confirmation of their inclusion. The church
was one!

The Feast of Pentecost had developed in Judaism as a celebration of the
giving of the Law to Moses on Mt. Sinai (when the tradition developed is
uncertain, it was definitely by the second century a.d., but probably much earlier). Therefore,
the loud wind and fire may be a reminder of the awesomeness of YHWH descending
on Horeb (cf. Exod. 19:16).

In the OT fire symbolizes (1) the presence of deity; (2) judgement (cf. Isa.
66:15-18); or (3) purification (cf. Exod. 3:2; Deut. 5:4 and Matt. 3:11). Luke
is using an analogy to try to express a unique occurrence of a physical
manifestation of the Spirit. See Special Topic following.

SPECIAL TOPIC: FIRE

▣ “each one of them” There was no
distinction made between Apostles or disciples; men or women (cf. Joel 2:28-32;
Acts 2:16-21).

2:4 “they were all filled with the Holy
Spirit” This event is mentioned in Luke 24:49 and called “the promise of
My Father.” “Filling” is repeatable (cf. 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24;
13:9). It implies daily Christlikeness (cf. Eph. 5:18 compared with Col. 3:16).
This is different from baptism of the Spirit, which denotes the initial
Christian experience or incorporation into Christ (cf. I Cor. 12:13; Eph.
4:4-5). Filling is the spiritual empowering for effective ministry (cf. Eph.
5:18-20), here evangelism! See note at 3:10.

In many ways some segments of Evangelicalism have reacted to what they see as
excess in the area of spiritual experience and have depreciated the NT emphasis
on the Holy Spirit. Two books that have helped me work through this issue are by
Gordon Fee.

1. Gospel and Spirit

2. Paul, the Spirit, and the People of God

See full note at 5:17.

NASB, NKJV “began to speak with other
tongues”
NRSV“began to speak in other languages”
TEV“talk in other languages”
NJB“began to speak in different languages”

Literally it is “other tongues” (heterais glōssais). The translation
“different languages” reflects the understanding of this term based on the
context of vv. 6 and 11. The other possible translation is “ecstatic
utterances,” based on I Corinthians 12-14 and possibly Acts 2:13. It is
uncertain how many different languages were being spoken, but it was many. If
you try to add up all the countries and regions in vv. 9-11 it must have been
well over twenty. Several of the 120 believers must have spoken the same
language.

God did something unique and powerful to inspire this small group of
frightened men and women waiting in a locked upper room to become bold
proclaimers of the gospel (both men and women). Whatever this initial sign of
the coming of the promised Holy Spirit was, God also used it to confirm His
acceptance of other groups (e.g., Samaritans, Roman army officers, and
Gentiles). “Tongues” in Acts was always a sign to believers that the gospel had
overcome another ethnic, geographical barrier. There is a distinctive difference
between the tongues of Acts and Paul’s later ministry in Corinth (cf. I
Corinthians 12-14).

Theologically it is possible that Pentecost is the direct opposite of the
tower of Babel (cf. Genesis 10-11). As prideful, rebellious humans asserted
their independence (i.e., refusal to disperse and fill the earth), God
implemented His will by the insertion of multiple languages. Now, in the new age
of the Spirit, the nationalism which impedes humans from uniting (i.e., one
world government of the eschaton) has for believers been reversed. Christian
fellowship across every human boundary (i.e., age, sex, class, geography,
language) is the reversal of the consequences of Genesis 3.

▣ “as
the Spirit was giving them utterance” The
verb is imperfect active indicative, meaning the
Spirit began to give them. The word “utterance” (apophtheggomai) is a
present passive
(deponent) infinitive. This term
is only used by Luke in Acts (cf. 2:4,14; 26:25). It is used in the Septuagint
for the speaking of prophets (i.e., Spirit-inspired speech, cf. Deut. 32:2; I
Chr. 25:1; Ezek. 13:9,19; Mic. 5:11; Zech. 10:2).

I prefer this interpretation to the Classical Greek etymological meaning
“raised volume,” “impassioned speaking,” or “elevated rhetorical speaking.” Luke
knew the Septuagint and was influenced by its terminology. The Septuagint was
the Bible of the Mediterranean world and became the Bible of the Church.

NASB (UPDATED) TEXT: 2:5-13

⁵Now there were Jews
living in Jerusalem, devout men from every nation under heaven. ⁶And
when this sound occurred, the crowd came together, and were bewildered because
each one of them was hearing them speak in his own language. ⁷They
were amazed and astonished, saying, “Why, are not all these who are speaking
Galileans? ⁸“And how is it that we each hear them in our own
language to which we were born? ⁹“Parthians and Medes and Elamites,
and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, ¹⁰Phrygia
and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from
Rome, both Jews and proselytes, ¹¹Cretans and Arabs — we hear them
in our own tongues speaking of the mighty deeds of God.” ¹²And
they all continued in amazement and great perplexity, saying to one another,
“What does this mean?” ¹³But others were mocking and saying, “They
are full of sweet wine.”

2:5 “devout” This term means “taking
hold of something well” (cf. LXX Lev. 15:31; Micah 7:2). In the case of first
century Judaism, it implies a reverence toward God and the traditions of the
Elders (i.e., Oral Traditions, which became the Talmud). These were pious,
religious men (cf. 8:2; 22:12; Luke 2:25). This is similar in meaning to
“blameless” used of Noah and Job.

▣ “from every nation under heaven” All
male Jews were strongly urged to attend the three major annual feast days (cf.
Leviticus 23) at the Temple (cf. Deut. 16:16). There were

1. probably pilgrims from all over the Mediterranean area who had come to
Jerusalem for Passover and stayed until Pentecost

2. permanent residents who had moved from somewhere outside of Jerusalem (cf.
use of the word in 4:16; 7:24; 9:22,32)

This has great theological implications (cf. Matt. 28:19-20; Luke 24:47; Acts
1:8).

2:6 “when this sound occurred” This
could refer to (1) the noise of the rushing wind (cf. v. 2) or (2) the believers
speaking in other languages (cf. v. 4).

NASB, NRSV,
NJB“bewildered”
NKJV“confused”
TEV“excited”

This same term is used in the
Septuagint in Gen. 11:7,9, relating to the confusion of languages at the Tower
of Babel. I think Pentecost is the symbolic reversal of the nationalism begun at
the Tower of Babel, first in punishment for mankind’s sinful rejection of God’s
will to disperse and second for mankind’s protection from a one-world
government. The Jerome Biblical Commentary, vol. 2, p. 172, further
reinforces this view by the use of diamezizō in Acts 2:3, which is a rare
term, but also used in the Septuagint of Deut. 32:8 for dispersion of the Tower
of Babel. Believers are no longer separated by nationality! See note at 9:22.

▣ “the crowd came together” This
implies that this occurred in the Temple area because a great crowd could not
fit in a small upper room or in the small streets of Jerusalem.

▣ “And how is it that we each hear them
in our own language to which we were born” This may have been a miracle
of hearing, not necessarily speaking (cf. vv. 8 and 11). If this many people,
all speaking a different language, spoke at the same time it would be confusion.
This is the theological reversal of The Tower of Babel (cf. Genesis11).

This is the Greek term dialektos
(cf. v. 8), from which we get the English term “dialect.” Luke uses this term
often in Acts (cf. 1:19; 2:6,8; 21:40; 22:2; 26:14). It is used in the sense of
“language.” However, in this context, dialect may be the intended meaning. These
Jews heard about Jesus in their mother dialect. This was meant to be a
confirming sign to them of the truthfulness of the new message about God and its
universal inclusion!

2:7,12 Notice all the different terms
expressing high emotions in this context.

1. sunechō, “bewildered” (v. 6)

2. existēmi, “amazed” (v. 7)

3. thaumazō, “astonished” (v. 7)

4. diaporeō, “perplexed” (v. 12)

▣ “Why, are not all these who are speaking
Galileans” This rhetorical question (expecting a “yes” answer) was asked
because of their northern accent (i.e., dialect, cf. Matt. 26:73). The word
“why” reflects the Greek term idou (behold), used twenty three times in
Acts and Luke.

2:9 “Parthians, Medes, Elamites, and
residents of Mesopotamia”
All of these groups were from the Fertile Crescent (Mesopotamia), where Abraham
was called from (Ur of the Chaldees, cf. Gen. 11:28) and from where Israel and
Judah had been exiled (Assyrian, Babylonian).

▣ “Judea” Why is Judea listed between
two other unrelated countries? Why is it listed without the
article, which would be grammatically correct? Why would it surprise
people of Judea that Galileans spoke Aramaic? Because of these questions many
have that supposed an early scribal error has occurred and this term refers to
another nation.

1. Tertullian, Augustine – Armenia

2. Jerome – Syria

3. Chrysostom, Erasmus – India

4. for several modern suggestions see Bruce M. Metzger, A Textual
Commentary on the Greek New Testament, p. 293.

2:9-10 “Cappadocia, Pontus and Asia, Phrygia
and Pamphylia” These were groups from modern Turkey.

2:10 “Egypt and the district of Libya around
Cyrene” These were groups from North Africa.

▣ “from Rome” Jewish pilgrims who were
converted on this occasion may have been the origin of the church in Rome.

▣ “proselytes” This refers to Gentile
converts to Judaism who were required

1. to keep the Mosaic law

2. that males be circumcised

3. to baptize themselves before witnesses

4. when possible to offer a sacrifice in the Temple

They were present in Jerusalem because all Jewish males were required to
attend the three major feast days annually (cf. Exodus 23 and Leviticus 23).

2:11 “Cretans” This was a large island
in the Mediterranean close to Turkey. It may have stood as a collective term for
all the islands of the Aegean.

▣ “Arabs” This would refer to the
descendants of Esau. There were numerous Arab tribes spread out across the
southern Near East. This list represented to Jewish people of the first century
the entire known world. It may be a metaphor similar to the seventy languages of
the world as a Jewish symbol of all humanity (cf. Luke 10). This same idea is
expressed in Deut. 32:8 in the LXX.

2:12 These pilgrims recognized this
special event as a sign of significance. Peter seizes the moment to answer their
questions.

2:13 “They are full” This is a Periphrastic perfect passive indicative, which
asserts that these disciples had drunk themselves into a state of drunkenness
and they remained intoxicated.

▣ “sweet wine” One explanation of the
situation was that these followers of Jesus were drunk (cf. Eph. 5:18a). How did
drunkenness explain the linguistic abilities? I am sure there was also an
atmosphere of excitement and joy.

SPECIAL TOPIC: BIBLICAL ATTITUDES
TOWARD ALCOHOL AND ALCOHOLISM

NASB (UPDATED) TEXT: 2: 14-21
¹⁴But Peter, taking his stand
with the eleven, raised his voice and declared to them: “Men of Judea and all
you who live in Jerusalem, let this be known to you and give heed to my words.
¹⁵“For these men are not drunk, as you suppose, for it is only
the third hour of the day;
¹⁶but this is what was spoken of through the prophet Joel: ¹⁷‘And
it shall be in the last days,‘ God says, ‘,
‘That I will pour forth of My Spirit on all mankind; And your sons and your
daughters shall prophesy, And your young men shall see visions, And your old men
shall dream dreams; ¹⁸Even on My bondslaves, both men and women will
in those days pour forth of My Spirit And they shall prophesy. ¹⁹‘And
I will grant wonders in the sky above And signs on the earth below, Blood, and
fire, and vapor of smoke. ²⁰‘The sun will be turned into darkness And
the moon into blood, Before the great and glorious day of the Lord shall come. ²¹‘And it shall be that everyone who calls on the name of the Lord will be
saved.’

2:14 “Peter” Just think, of all the
disciples, Peter was the one to preach the first Christian sermon! The one who
denied knowing Jesus three times (cf. Luke 23)! Peter’s change from cowardice
and denial to boldness and spiritual insight is another evidence that the age of
the Spirit had dawned with life-changing power. This is his first recorded
sermon in Acts. It shows us the content and emphasis of the preaching of the
Apostles. These apostolic sermons form an important part of Acts.

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

▣ “with the eleven” This shows two
things: (1) Peter is the spokesman, but still part of the Apostolic group. He
does not speak alone or on his own authority. The Spirit speaks uniquely through
this whole group of called, eyewitnesses and (2) Matthias, though we know
nothing about his ministry, has officially become part of the Apostolic group.

▣ “Men of Judea and all who live in
Jerusalem” The people addressed here seem to be different from the
pilgrims delineated by nationality in vv. 7-11.

▣ “Let this be known to you and give heed”
These are both
imperatives. The first is a present active and the second an
aorist middle (deponent). Peter wants their undivided attention.

This phrase is apparently a Semitic idiom. It is used twice to introduce
Peter’s sermons (cf. 2:14; 4:10) and twice with Paul (cf. 13:38; 28:28). Luke
was a Gentile convert as an adult. This vestige of Semitic idioms shows that
Luke does not create the sermons in Acts for his own theological purposes, but
faithfully summarizes his sources.

2:15 “these men are not drunk” Peter,
responding to the charge in v. 13, says it was too early for Orthodox Jews to
drink wine. This follows the rabbinical interpretation of Exod. 16:8 (cf. E. M.
Blaiklock, Tyndale NT Commentary Series, Acts, p. 58).

▣ “third hour” This would have been
9:00 a.m. It was the time of the daily morning sacrifice in the Temple. It had
become a special prayer time for Jews. The “third hour” is a Jewish time
indicator. New Testament authors (esp. John) use both Jewish and Roman time
indicators.

2:16 “this is what was spoken of through the
prophet Joel” This is a quote from Joel 2:28-32 from the Septuagint.
Jesus Himself may have been the source of identifying this prophetic passage as
being fulfilled (cf. Luke 24:27,45).

2:17 “in
the last days“ This phrase is Luke’s alteration of the
Septuagint’s text and should not be in capital letters. In the OT this phrase
referred to the end of time and the coming of the Messianic Age. In the NT the
“last days” referred to the overlapping of the two Jewish ages. The New Age
began at Jesus’ incarnation in Bethlehem and will last until His Second Coming.
We live in the tension between “the already” and “the not yet” of the Kingdom of
God. See Special Topic following.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

▣ “God says” Codex Bezae, MS D, has
kurios (Lord). Does Kurios refer to OT YHWH or to Jesus, the Messiah?
It is surely possible that Theos (God) was a scribal attempt to clarify
the speaker.

▣ “I
will pour forth My Spirit on all mankind“ Note the universal
element (cf. v. 39). All the old traditional barriers are down in Christ (cf. I
Cor. 12:13; Gal. 3:28; Eph. 3:6; Col. 3:11). Although no Jew-Gentile distinction
is mentioned in Joel 2, notice v. 38, which implies no distinctions. YHWH is
sharing His Spirit with all humans made in His image (literally, “all flesh”),
which is asserted in Gen. 1:26-27.

▣ “sons
and your daughters shall prophesy. . .both men and women, I will pour forth My
Spirit“ This may be a specific fulfillment of Num. 11:29. Note
that there is no gender distinction.

SPECIAL TOPIC: WOMEN IN THE BIBLE

▣ “prophecy” There are at least two
ways to understand this term: (1) in the Corinthian letters this term refers to
sharing or proclaiming the gospel (cf. 14:1; Acts 2:17) (2) the book of Acts
mentions prophets (cf. 12:27; 13:1; 15:32; 22:10, even prophetesses, 21:9), who
predict the future (see Special Topic at 11:27).

The problem with this term is, how does the NT gift of prophecy relate to OT
prophets? In the OT prophets are the writers of Scripture. In the NT this task
is given to the original twelve Apostles and their helpers. As the term
“apostle” is retained as an ongoing gift (cf. Eph. 4:11) but with a changed
tasks after the death of the Twelve, so too, the office of prophet. Inspiration
has ceased, there is no further inspired Scripture (cf. Jude 3,20). New
Testament prophets’ primary task is the proclamation of the gospel, but also a
different task, possibly how to apply NT truths to current situations and needs.

▣ “young
men. . .old men“ Note that there is no age distinction.

2:18 “even
on my bondslaves“ Notice that there is no socioeconomic
discrimination. Peter has added the term “prophesy” to Joel’s prophecy. It is
not in the Masoretic Hebrew text or the Greek Septuagint, but it is implied from
v. 17.

As Luke 24 (vv. 3,6,12,17,32,36,40,51) has several textual variants, so too,
Acts (i.e., 2:11,18,37,44). These variants are often related to a shorter text
found in MS D (Bezae from the 5^th century) and in a few Old Latin
versions (it^d from the 5^th century). Usually this western
family of Greek manuscripts adds phrases, but in Luke/Acts it has the shorter
readings. Most English translations include all the Alexandrian family of
manuscripts’ longer version.

See Introduction to Acts, “Opening Statements,” E.

2:19-20 This is apocalyptic language,
which is obvious because Peter asserts that this was fulfilled, yet none of
these specific natural phenomena occurred, except possibly the darkness while
Jesus was on the cross. It speaks in figurative language of the coming of the
Creator and Judge. In the OT His comings may be for blessing or judgment. All
creation convulses at His approach (cf. Isa. 13:6ff and Amos 5:18-20). In the OT
prophecy there is no obvious distinction between the Incarnation (first coming)
and the Parousia (second coming). The Jews were expecting only one coming
and that of a powerful Judge/Deliverer. A very helpful book on apocalyptic
language is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking
Prophetic and Apocalyptic Language.

SPECIAL TOPIC: APOCALYPTIC LITERATURE

2:20 “the Great and Glorious Day of the Lord”
The term “glorious” is from the same root as epiphaneia, which is often
used of Jesus’ Second Coming (cf. I Tim. 6:14; II Tim. 4:1; Titus 2:13). See
Special Topic following.

SPECIAL TOPIC: THE SECOND COMING

2:21 “everyone“
Here is the universal element again (cf. vv. 17 and 39). Jesus died for the
sin/sins of the entire world (cf. John 1:12; 3:16; 4:42; I Tim. 2:4; Titus 2:11;
II Pet. 3:9; I John 2:1; 4:14). Notice the Spirit is poured on all mankind (cf. v. 17).

▣ “who
calls“
This is an aorist middle subjunctive.
Human response is part of God’s plan for salvation (cf. Joel 2:32; John 1:12,
3:16; and Romans 10:9-13). Individual human beings are called (cf. 2:39) on to
repent (cf. 2:38) and believe the gospel, and to enter into a personal
relationship with God through Christ (cf. 3:16,19; 20:21; Mark 1:15). Jesus died
for the whole world; the mystery is why some respond to the Spirit’s wooing (cf.
John 6:44,65) and some do not (cf. II Cor. 4:4).

▣ “on
the name of the Lord“ This refers to the character of Jesus or
teachings about Him. It has both the personal and doctrinal element.

SPECIAL TOPIC: THE NAME OF THE LORD

▣ “will
be saved“ In this context, this refers to spiritual salvation,
while in Joel it probably meant physical deliverance from God’s wrath (cf. v.
40). The term “saved” is used in the OT of physical deliverance (cf. Matt. 9:22;
Mark 6:56; James 5:14,20). However, in the NT it was used metaphorically of
spiritual salvation or deliverance from God’s wrath (ex. James 1:21; 2:14;
4:12). God’s heart beats for the salvation of all men and women made in His
image (cf. Gen. 1:26-27); made for fellowship!

NASB (UPDATED) TEXT: 2:22-28
²²“Men of Israel, listen to these
words: Jesus the Nazarene, a man attested to you by God with miracles and
wonders and signs which God performed through Him in your midst, just as you
yourselves know —²³this Man, delivered over by the
predetermined plan and foreknowledge of God, you nailed to a cross by the hands
of godless men and put Him to death. ²⁴“But God raised Him up
again, putting an end to the agony of death, since it was impossible for Him to
be held in its power. ²⁵“For David says of Him, ‘I
saw the Lord always in my presence; For He is at my right hand, so that I will
not be shaken. ²⁶‘Therefore my heart was glad and my tongue exulted;
Moreover my flesh also will live in hope; ²⁷Because You will not
abandon my soul to Hades, Nor allow Your Holy One to undergo decay. ²⁸‘You
have made known to me the ways of life; You will make me full of gladness with
Your presence.’

2:22 “Men of Israel” These hearers
were eyewitnesses to the events of the last week of Jesus’ earthly life. They
had first-hand knowledge of what Peter was talking about. Those who had
spiritual insight responded to the gospel, about three thousand to the first
sermon (cf. v. 41).

▣ “listen” This is an aorist active imperative. The Spirit’s
physical manifestation got their attention; now comes the gospel message.

▣ “Jesus the Nazarene” It is often
assumed that this is just a parallel to “Jesus of Nazareth.” But, this is a
rather unusual way to express this. It is just possible that this phrase
reflects the Messianic title, “the Branch” (BDB 666, cf. Isa. 4:2; 6:13;
11:1,10; 14:19; 53:2; Jer. 23:5; 33:15-16; Zech. 3:8; 6:12-13). The Hebrew term
for “branch” is nezer.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ “a man attested to you by God” Jesus
is surely human (i.e., v. 23; Rom. 1:3), as well as divine (cf. I John 4:1-3).

This is a perfect passive participle.
The term means “shown by demonstration.” God has clearly and repeatedly revealed
Himself in Jesus’ words, deeds, and lifestyle. These Jerusalem hearers had seen
and heard!

▣ “with miracles and wonders and signs”
These hearers were eyewitnesses of all that Jesus did in Jerusalem the last week
of His life.

The term “wonders” (teras)
meant an unusual sign, usually occurring in the heavens, like vv. 19-20.

The term “signs” (sēmeion) denotes a special event which conveys
meaning or significance. This is a key term in John’s Gospel (seven special
signs, cf. 2:1-11; 4:46-54; 5:1-18; 6:1-15,16-21; 9:1-41; 11:1-57). Signs are
not always seen in a positive light (cf. John 2:18; 4:48; 6:2). Here it is used
as a series of power manifestations which reveal that the new age of the Spirit
has begun!

It is interesting that Peter does not spend any time in the first sermon (at
least the summary in Acts 2) about Jesus’ early life and teachings. The
fulfillment of OT prophecy, His predetermined sacrificial death, and His
glorious resurrection are the main points.

2:23 “This man“ This may be an
idiom of contempt (cf. 5:28; 6:13; Luke 23:14; John 9:16; 18:29), but in Acts
23:9 and 20:31-32it is not a negative idiom. Again the humanity of Jesus is
emphasized (cf. v. 22)

▣ “delivered over” This term (ekdotos)
is found only here in the NT.

NASB“the predetermined plan”
NKJV“the determined counsel”
NRSV“the definite plan”
TEV“God’s own plan”
NJB“the deliberate intention”

This is the term horizō in its
perfect passive participle
form. Its basic meaning is to determine, to appoint, or to fix. In the OT it is
used of setting boundaries of land or desires. Luke uses it often (cf. Luke
22:22; Acts 2:23; 10:42; 11:29; 17:26,31). The cross was not a surprise to God,
but had always been His chosen mechanism (i.e., sacrificial system of Leviticus
1-7) for bringing redemption to rebellious humanity (cf. Gen. 3:15; Isa. 53:10;
Mark 10:45; II Cor. 5:21).

Jesus’ death was no accident. It was the eternal, redemptive plan of God (cf.
Luke 22:22; Acts 3:18; 4:28; 13:29; 26:22-23). Jesus came to die (cf. Mark.
10:45)! The cross was no accident!

▣ “foreknowledge of God” This is the
term prognosis
(to know before), used only here and in I Pet. 1:2. This concept of God’s
knowing all of human history is difficult for us to reconcile with human free
will. God is an eternal, spiritual being who is not limited by temporal
sequence. Although He controls and shapes history, humans are responsible for
their motives and acts. Foreknowledge does not affect God’s love and election.
If so, then it would be conditional on future human effort and merit. God is
sovereign and He has chosen that His Covenant followers have some freedom of
choice in responding to Him (cf. Rom. 8:29; I Pet. 1:20).

There are two extremes in this area of theology: (1) freedom pushed too far:
some say God does not know the future choices and actions of humans (Open
Theism, which is a philosophical extension of Process Thought) and (2)
sovereignty pushed too far, which becomes God choosing some to heaven and some
to hell (supralapsarianism, double-edged Calvinism). I prefer Psalm 139!

▣ “you” Peter asserts the guilt and
duplicity for Jesus’ death to these Jerusalem hearers (cf. 3:13-15; 4:10; 5:30;
10:39; 13:27,28). They were not part of this rabble that called for His
crucifixion; they were not members of the Sanhedrin that brought Him to Pilate;
they were not Roman officials or soldiers who crucified Him, but they are
responsible, as we are responsible. Human sin and rebellion forced His death!

▣ “nailed to a cross” Literally this
is the term “fastening” (prospēgnumi). It is used only here in the NT. It
implies both a nailing and a tying to a cross. In 5:30 the same process was
described as “hanging on a tree.” The Jewish leaders did not want Jesus stoned
for blasphemy as Stephen later was (cf. Acts 7), but they wanted Him crucified
(Louw and Nida say this hapax legomenon may be equivalent to stauroō,
crucify, [p. 237 footnote 9]). This was probably connected to the curse of Deut.
21:23. Originally this curse related to public impaling and improper burial, but
by Jesus’ day the rabbis had linked it to crucifixion. Jesus bore the curse of
the OT law for all believers (cf. Gal. 3:13; Col. 2:14).

▣ “godless men” Literally this is
“lawless men” and refers to the Romans.

2:24 “God raised Him” The NT affirms
that all three persons of the Trinity were active in Jesus’ resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. and most frequently the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30;
10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)

The Father’s actions were confirmation of His acceptance of Jesus’ life,
death, and teachings. This was a major aspect of the early preaching of the
Apostles. See Special Topic: The Kerygma at 2:14.

▣ “putting an end to the agony of death”
This term can mean (1) literally, birth pains (Classical Greek, cf. Rom. 8:22)
(2) metaphorically the problems before the Second Coming (cf. Matt. 24:8; Mark
13:8; I Thess. 5:3). Possibly it reflects the Hebrew terms “snare” or “noose” in
Ps. 18:4-5 and 116:3, which were OT metaphors of judgment (cf. Isa. 13:6-8; Jer.
4:31).

▣ “since it was impossible for Him to be held
in its power”
John 20:9 also links Jesus’ resurrection to OT prophecy (cf. vv. 25-28). Jesus
went to Hades for a purpose (cf. I Pet. 3:19; 4:6). When He left He took the
righteous believers with Him (cf. II Cor. 5:6,8)!

2:25 “For David says of Him” This is a
quote from Ps. 16:8-11. Peter is asserting that Psalm 16 is Messianic (as does
Paul in 13:36; these are the only two quotes of Psalm 16 in the NT) and that it
refers directly to Jesus. Jesus’ resurrection is the Psalmists hope and the NT
believer’s hope.

2:26 “hope” This term is not used in
the Gospels, but is used in Acts to describe the faith of believers in the
future consummation of the gospel promises (cf. 23:6; 24:15; 26:6,7; 28:20). It
is used often in Paul’s writing, but in several senses connected to the eternal
redemptive plan of God. See Special Topic following.

SPECIAL TOPIC: HOPE

2:27 “hades“
This is the Greek term for the holding place of the dead. It is equivalent to
the Hebrew term Sheol in the OT. In the OT the afterlife was described as
a conscious existence with one’s family, but there was no joy or fellowship.
Only the progressive revelation of the NT more clearly defined the afterlife
(i.e., heaven and hell).

SPECIAL TOPIC: Where Are the Dead?

▣ “‘Nor
allow your holy one to undergo decay‘” This was an obvious
Messianic reference relating to the death, but not corruption of the Promised
One, the Anointed One, the Holy One (cf. Ps. 49:15 and 86:13).

2:28 “you
will make me full of gladness with your presence“ This phrase
implies a personal, joyful experience with the Father (vv. 22-28) in heaven by
means of the death of the Messiah (cf. Isa. 53:10-12). This same positive view
of personal fellowship with God in the afterlife is recorded in Job 14:14-15;
19:25-27.

NASB (UPDATED) TEXT: 2:29-36
²⁹“Brethren, I may confidently
say to you regarding the patriarch David that he both died and was buried, and
his tomb is with us to this day. ³⁰“And so, because he was a prophet
and knew that God had sworn to him with
an oath to seat one of his descendants on his throne, ³¹he
looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His
flesh suffer decay. ³²“This Jesus God
raised up again, to which we are all witnesses. ³³“Therefore having
been exalted to the right hand of God, and having received from the Father the
promise of the Holy Spirit, He has poured forth this which you both see and
hear. ³⁴“For it was not David who ascended into heaven, but he
himself says: ‘The Lord said to my Lord,
“Sit at My right hand, ³⁵Until I make Your enemies a footstool for
Your feet.“‘
³⁶“Therefore let all the house of Israel know for certain that God
has made Him both Lord and Christ—this Jesus whom you crucified.”

2:29-31 It is not easy for modern
western readers to follow Peter’s analysis of this Psalm because he is using
rabbinical hermeneutical procedures (this is also true of the book of Hebrews).
Peter may have heard this argument in the synagogue for the coming Messiah and
now knows it refers to Jesus of Nazareth.

2:29 Peter shows that Psalm 16,
although in some ways referring to David (especially 16:10b), cannot completely
refer to David.

2:30
“he was a prophet”
The Jews believed that God spoke through prophets. Moses is called a prophet
(cf. Deut. 18:18). The OT books of Joshua, Judges, I and II Samuel, and I and II
Kings were known in the Jewish canon as “the former prophets.” After the death
of the last prophet, Malachi, the rabbis considered revelation as ceasing. It
was in this Jewish sense of the term (i.e., Scripture writer) that David is
considered a prophet. Earlier in the OT God had revealed to Moses (cf. Genesis
49) that the Messiah would be from the tribe of Judah. In II Samuel 7 God
revealed that He would be of the royal line of David. In Psalm 110 God further
revealed that He would also be of the priestly line of Melchizedek (cf vv.
34-35).

▣ “God
had sworn to him with an oath to seat one of his descendants on his throne“
This is a summary or composite reference to II Sam. 7:11-16; Ps. 89:3-4; or
132:11. This shows that God’s ancient intent is to be fulfilled in Jesus of
Nazareth. His death and resurrection were not plan B, but God’s pre-determined,
pre-creation plan of redemption (cf. Eph. 2:11-3:13).

2:31 “the Christ” This is the Greek
translation of “the Messiah” or literally “the Anointed One.” Not only was Jesus
son of David, King of Israel, but Son of God and seated on the heavenly throne
(cf. Psalm 110).

SPECIAL TOPIC: MESSIAH

▣ “He was neither abandoned to Hades, nor did His
flesh suffer decay“ This is not marked off as
an OT quote in the 1995 NASB (updated) text. It is obviously referring to Psalm
16.

For “flesh” see Special Topic below.

SPECIAL TOPIC: FLESH (sarx)

2:32-33 “Jesus. . .God. . .Spirit”
Although the word “trinity” is never used in the Bible, the concept of a triune
God is demanded by (1) the deity of Jesus and (2) the personality of the Spirit.
The Bible communicates this concept by mentioning the three persons of the
Trinity in a single context (cf. Acts 2:32-33; Matt. 28:19; I Cor. 12:4-6; II
Cor. 1:21-22; 13:14; Eph. 4:4-6 and I Pet. 1:2).

SPECIAL TOPIC: THE TRINITY

2:32 “This Jesus God raised up again”
See full note at 2:24.

▣ “to which we are all witnesses” This
refers to those who saw the resurrected Christ. See chart of the
post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early
Christianity, p. 185, at 1:3 (p. 9).

2:33 “to the right hand of God” This
is an anthropomorphic metaphor for the place of power, authority, and
intercession (cf. I John 2:1), which is taken from Ps. 110:1 (quoted more than
any other Psalm in the NT) or Ps. 118:16. God is eternal Spirit, present
throughout physical and spiritual creation. Humans must use earth-bound language
and concepts to speak of Him, but they are all (1) negations (2) analogies or
(3) metaphors. Even the word “Father” to describe God or “Son” to describe Jesus
are metaphorical. All metaphors break down at some point. They are meant to
convey a central truth or concept about deity. Be careful of literalness! Surely
you do not expect to see an old man, a young man on a throne and a white bird
circling overhead when you get to heaven. See Special Topic following.

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic
language)

▣ “the promise of the Holy Spirit” The
OT promised a new day of Spirit-led righteousness, made operative by the work of
the Messiah.

1. John 7:39, the new day has arrived

2. Gal. 3:14, the blessing of Abraham (cf. Gen. 12:3) is now available to the
whole world

3. Eph. 1:13, believers in this new age are sealed by the Spirit.

▣
“which you both see and hear” This is the continuing emphasis in this
sermon on the eyewitness nature of these hearers (cc. 14,22,32,33,36). They knew
what Peter said was true because they were there. Lawyers call this primary
source evidence.

2:34 “the
Lord said to my lord“ This is a quote from Psalm 110:1
(YHWH…Adon). Jesus uses it in Matt. 22:41-46. In the NT it shows the dual
aspect of the kingdom; Jesus is already at God’s right, but His enemies are not
yet His footstool. See SPECIAL TOPIC: THE KINGDOM OF GOD at 1:3.

2:36 “Let
all the house of Israel” This refers to the Jewish leadership and people,
the very ones Peter is addressing. He is asserting that OT prophecy is fulfilled
and culminated in Jesus of Nazareth. See SPECIAL TOPIC: THE KINGDOM OF GOD at
1:3.

NASB“know for certain”
NKJV“know assuredly”
NRSV“know with certainty”
TEV“know for sure”
NJB“can be certain”

This reflects two Greek words, the adverb aphalōs, which means “to fasten
securely” (metaphorically with certainty, cf. 16:23) and the
present active imperative of ginōskō, “to know.” These
eyewitnesses of Jesus’ last week, death, and resurrection could have no doubt
about the truthfulness of Peter’s words.

▣ “Lord and Christ” The term “lord” (kurios)
can be used in a general sense or in a specific theological sense (cf. v. 21).
It can mean “mister,” “sir,” “master,” “owner,” “husband,” or “the full
God-man.” The OT usage of this term (adon) came from the Jews’ reluctance
to pronounce the covenant name for God, YHWH, from the Hebrew
verb “to be” (cf. Exod. 3:14). They were afraid of breaking the
commandment which said, “Thou shalt not take the name of the Lord thy God in
vain” (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it,
they could not take it in vain. So, they substituted the Hebrew wordadonai,
which had a similar meaning to the Greek word, Kurios (Lord). The NT
authors used this term to describe the full Deity of Christ. The phrase “Jesus
is Lord” was the public confession of faith and baptismal formula of the early
church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11). See Special Topic: Names for
Deity at 1:6.

“Christ” was the Greek equivalent of the Hebrew term messiah, which
meant “an anointed one” (cf. 2:31,36; 3:18,20; 4:26; 5:42; 8:5; 9:22; 17:3;
18:5,28; 26:23). It implied “one called and equipped by God for a specific
task.” In the OT three groups of leaders: priests, kings, and prophets, were
anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).
See SPECIAL TOPIC: MESSIAH at 2:31.

By using both of these OT titles for Jesus of Nazareth, Luke asserts both His
deity (cf. Phil. 2:6-11, see Special Topic at 2:32) and His Messiahship (cf.
Luke 2:11). This surely sets the stage for the proclamation (kerygma) of
the other sermons in Acts!

See SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH at 2:14.

▣ “this Jesus whom you crucified”
Peter accused these inhabitants of Jerusalem with duplicity in Jesus’ death. All
fallen humans are equally involved in the guilt. See note at 2:23.

▣ “this Jesus” The designation “this
Jesus” (cf. 2:23,32,36) links Peter’s proclamation of the historical Jesus to
the resurrected, exalted Christ. Both concepts are true. There is no biblical
distinction between the early Jesus and the Jesus of faith!

NASB (UPDATED) TEXT: 2:37-42
³⁷Now when they heard this,
they were pierced to the heart, and said to Peter and the rest of the apostles,
“Brethren, what shall we do?” ³⁸Peter said to them, “Repent,
and each of you be baptized in the name of Jesus Christ for the forgiveness of
your sins; and you will receive the gift of the Holy Spirit. ³⁹“For
the promise is for you and your children and for all who are far off, as many as
the Lord our God will call to Himself.” ⁴⁰And with many other words
he solemnly testified and kept on exhorting them, saying, “Be saved from this
perverse generation!” ⁴¹So then, those who had received his word were
baptized; and that day there were added about three thousand souls. ⁴²They
were continually devoting themselves to the apostles’ teaching and to
fellowship, to the breaking of bread and to prayer.

2:37 “they were pierced to the heart”
This is the Greek term
kata plus nussō. The root word is used in John 19:34 for Jesus
being nailed to the cross. Peter’s sermon nailed these hearers to the truth of
the gospel. This obviously refers to the necessary conviction of the Holy Spirit
which precedes salvation (cf. John 16:8-11; Rom. 3:21-31).

2:38 “Repent” This is an aorist active imperative, which means make a
decisive decision. The Hebrew term for repentance meant a change of action. The
Greek term meant a change of mind. Repentance is a willingness to change. It
does not mean a total cessation of sin, but a desire to please God, not self. As
fallen humanity we live for ourselves, but as believers we live for God!
Repentance and faith are God’s requirements for salvation (cf. Mark 1:15; Acts
3:16, 19; 20:21). Jesus said “Unless you repent, you will all perish” (cf Luke.
13:3,5). Repentance is God’s will for fallen man (cf. II Pet. 3:9, Ezek. 18:23,
30, 32). The mystery of the sovereignty of God and human free will can be
clearly demonstrated by repentance as a requirement for salvation. However, the
paradox or dialectic pair is that it is also a gift of God (cf. 5:31; 11:18 and
II Tim. 2:25). There is always a tension in the biblical presentation of God’s
initiating grace and humanity’s needed covenantal response. The new covenant,
like the old covenant, has an “if. . .then” structure. There are several terms
used in the NT which relate to the concept of repentance.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

▣ “be baptized” This is another aorist passive imperative. See Special Topic
following.

SPECIAL TOPIC: BAPTISM

▣ “in the name of Jesus Christ” This
is a Hebrew idiom (reflected in Joel 2:32) which refers to the person or
character of Jesus. It may be that the early church’s baptismal formula, which
was probably repeated by the candidate, was “I believe Jesus is Lord” (cf. Rom.
10:9-13; I Cor. 1:13,15). This was both a theological affirmation and a personal
trust affirmation. In the Great Commission of Matt. 28:19-20 the triune name is
the baptismal formula. Again we must guard against a mechanical sacramentalism!
The title or formula is not the key, but the heart of the one being baptized.

For “Christ” see Special Topic at 2:31.

NASB, NJB,
NIV“for the forgiveness of your sins”
NKJV“for the remission of sins”
NRSV“so that your sins may be forgiven”
TEV“so that your sins will be forgiven”

The theological question is how does
“for” (eis) function? Is forgiveness linked to “repent” or “be baptized”?
Is forgiveness dependent on repentance and/or baptism?

The possible uses of eis are multiple. The most common use is “with a
view to” or “for this purpose of.” Most Baptist scholars choose “because of” for
theological reasons, but it is a minor option. Often our presuppositions even
function at this grammatical analysis level. We must let the Bible speak in
context; then check the parallels; then form our systematic theologies. All
interpreters are historically, denominationally, and experientially conditioned.

Forgiveness through faith in Christ is a recurrent theme in these sermons in
Acts (i.e., Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38).

▣ “receive the gift of the Holy Spirit”
This is a
Future middle (deponent) indicative. The gift of the Spirit was

1. an assured salvation

2. an indwelling presence

3. an equipping for service

4. a developing Christlikeness

We must not push the items or the order of the events of salvation because
they are often different in Acts. Acts was not meant to teach a standard formula
or theological sequence (cf. How To Read the Bible for All Its Worth, pp.
94-112), but record what happened.

Should an interpreter use this text to assert a sequence of salvation acts:
repent, be baptized, forgiveness, and then the gift of the Spirit? My theology
demands the Spirit as active from the first (cf. John 6:44,65) and crucial all
through the process of conviction (cf. John 16:8-12), repentance (cf. 5:31;
11:18; II Tim. 2:25), and faith. The Spirit is primary and necessary (cf. Rom.
8:9) from start to finish. He certainly cannot be last in a series!

One of the books that has helped me shed my denominational indoctrination and
let the Bible speak with power is F. F. Bruce, Answers to Questions. In
it he makes several good comments about Acts 2:38. One that grabbed me is:

“This reception of the spirit might be experienced before baptism (Acts
10:44), after baptism (Acts 2:38), or after baptism plus the laying on of
apostolic hands (Acts 8:16; 19:54)” (p. 167).

Moderns want clear statements of doctrine which can be affirmed, but usually
they react to a “proof-text” method of interpretation and isolate only those
texts that fit their pre-understanding, biases (see seminar on Biblical
Interpretation,
www.freebiblecommentary.org )

2:39 “the promise is for you and your
children” This was an OT corporate, multi-generational, familial concept
(cf. Exod. 20:5-6 and Deut. 5:9-10; 7:9). The faith of the children was affected
by the parents and was the parents’ responsibility (cf. Deut. 4:9; 6:6-7; 20-25;
11:19; 32:46). This corporate influence also has a frightful aspect in light of
Matt. 27:25 (“His blood be on us and our children”).

The promise of multi-generational faith influence helps me trust that God
will use my faith to influence, bless, and protect my descendants (cf. Deut.
7:9). This does not deny personal responsibility, but adds an element of
corporate influence. My faith and faithful service in Christ does impact my
family and their family and so forth (cf. Deut. 7:9). What a comforting hope and
motivational promise. Faith runs through families!

In Acts the promise (2:39) of God involves several items with OT links:

1. forgiveness of sins – 2:38; 3:19; 5:31; 10:43; 13:38-39; 26:18

2. salvation – 2:21; 4:12; 11:14; 13:26; 16:31

3. the Spirit – 2:38-39; 3:19; 5:32; 8:15-18; 10:44-48; 19:6

4. times of refreshing – 3:19

▣ “for all who are far off” Peter is
addressing Jewish people. This phrase originally referred to exiled Jews who
would be brought back to the Promised Land (cf. Isa. 57:19). However, it also,
in some passages, seemed to refer to the Gentiles who were so far from a
knowledge of YHWH (cf. Isa. 49:1; Zech. 6:15). The good news of the gospel is
that the one true God (i.e., monotheism) who created all humans in His image
(cf. Gen. 1:26-27), desires to have fellowship with all of them (cf. I Tim. 2:4;
II Pet. 3:9). This is the hope of the unity of all humans in Christ. In Him
there are no more Jews-Gentiles, slaves-free, men-women, but all are one (cf.
Eph. 2:11-3:13). Paul uses this very quote addressing Gentiles in Eph. 2:13 &
17. The new age of the Spirit has brought an unexpected unity!

SPECIAL TOPIC: MONOTHEISM

▣ “as many as the Lord our God will call to
Himself” This is an aorist middle
(deponent) subjunctive. It originally referred to
scattered Judaism. God always takes the initiative (middle
voice, cf. John 6:44,65). From Ezek. 18:32; John 3:16; I Tim. 2:4; II
Pet. 3:9 we know He calls all humans, at some level, to Himself. But, they must
respond (i.e.,
subjunctive mood).

The terms “many” and “all” are biblically parallel (compare Isa. 53:6, “all”
with Isa. 53:11,12, “many” or Rom. 5:18, “all” with Rom. 5:19, “many”). God’s
heart beats for a lost humanity made in His image (cf. Gen. 1:26-27), created
for fellowship with Him (cf. Gen. 3:8)!

2:40 “with many other words” This is
textual evidence that the sermons recorded in Acts are summaries. This is also
true of Jesus’ teaching and preaching in the Gospels. We presuppositionally
affirm the inspiration and accuracy of these summaries. The first century world
was accustomed to oral presentations and their retention.

▣ “solemnly testified” This Greek term
(dia plus
marturomai) is popular with Luke (cf. 2:40; 8:25; 10:42; 18:5;
20:21,23,24; 23:11; 28:23; Luke 16:28). The gospel has an urgency and ultimacy
that cannot be ignored in either proclamation or hearing.

▣ “kept on exhorting them” Man must
respond to God’s offer in Christ (cf John 1:12; 3:16; Rom. 10:9-13). This is the
paradox of God’s sovereignty and human free will (cf. Phil. 2:12-13).

NASB, NKJV “Be saved”

NRSV, TEV,
NJB“Save yourselves”

The inflected form of this term is aorist passive imperative, but as you can
tell, NRSV, TEV, and NJB translate it as
middle voice. This is the
theological tension concerning salvation (cf. Phil. 2:12-13). Is it all of God,
or must the hearer allow God to work in his/her life?

The Greek term “saved” (sōsō) reflects a Hebrew concept (yasha,
BDB 446, cf. Exod. 14:30) of physical deliverance (cf. James 5:15,20), while in
the NT usage it takes on the connotation of spiritual deliverance or salvation
(cf. James 1:21; 2:14; 4:12).

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)

▣ “this perverse generation” This may
be an allusion to Deut. 32:5 and Ps. 78:8. The OT root for the terms “right,”
“righteous,” “just,” “justice” was “a river reed” (see Special Topic at 3:14).
It became a construction metaphor, a measuring reed, or straight standard. God
chose this metaphor to describe His own character. God is the standard! Most of the words for sin in
Hebrew and Greek refer to a deviation from this standard (i.e., crooked,
perverse). All humans need to be saved and restored.

2:41

NASB“received”
NKJV“gladly received”
NRSV“welcomed”
TEV“believed”
NJB“accepted”

This is an
aorist middle participle of apodechomai. Louw and Nida,
Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).

1. welcome a person

2. accept something or someone as true and respond appropriately

3. acknowledge the truth or value of something or someone

Luke uses this word often (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 24:3;
28:30). The gospel is a person to be welcomed, truth about that person to
believe, and a life like that person’s to live. All three are crucial.

▣ “were baptized” Baptism was a
religious expectation for Jews as they entered the temple. Proselytes were
self-baptized. This was an expected religious event for these hearers but with
new meaning. Jesus was baptized (Matt. 3:13-17); Jesus commanded us to baptize
(Matt. 28:19)—that settles that! The NT knows nothing of unbaptized believers.
It seems to me that this was a clear break with Judaism and the start of the new
people of God (i.e., the Church, cf. Gal. 6:16).

▣
“three thousand souls” This is a round number, but a large number.
Peter’s message struck home to these eyewitnesses. They were ready to make the
leap of faith required to believe.

1. Jesus was the Messiah

2. the Messiah was meant to suffer

3. faith in Him was the only way to forgiveness

4. baptism was appropriate

This required a decisive, immediate, life-changing decision (as it does
today)! See Special Topic: Kerygma at 2:14.

2:42 “They were continually devoting
themselves” Luke uses this concept often (cf. 1:14; 2:42,46; 6:4; 8:13;
10:7). Notice the things they did when together:

1. teaching (cf. 2:42; 4:2,18; 5:21,25,28,42)

2. fellowship

3. breaking of bread (i.e., this possibly refers to the Lord’s Supper, see
note at v. 46)

4. prayer (cf. vv. 43-47)

These are the things we must teach new believers! These new converts were
hungry for truth and community. See Special Topic following.

SPECIAL TOPIC: KOINŌNIA

NASB (UPDATED) TEXT: 2:43-47

⁴³Everyone kept feeling a
sense of awe; and many wonders and signs were taking place through the apostles. ⁴⁴And all those who had believed were together and had all things in
common; ⁴⁵and they began selling their property and
possessions and were sharing them with all, as anyone might have need. ⁴⁶Day
by day continuing with one mind in the temple, and breaking bread from house to
house, they were taking their meals together with gladness and sincerity of
heart, ⁴⁷praising God and having favor with all the people. And the
Lord was adding to their number day by day those who were being saved.

2:43-47 This seems to be the first of
many editorial comments by Luke (i.e., 6:7; 9:31; 12:24; 16:5; 19:20). See
Introduction, “Purpose and Structure,” A.

2:43 “Everyone kept feeling a sense of awe”
This is an
imperfect passive (deponent) indicative. We get the English “phobia” from
this term “awe” or “fear.” God’s presence and power caused a holy atmosphere,
even unsaved sinners were aware of the sacredness of the time and place!

2:44 “all those who had believed” See
note at 3:16.

▣ “and had all things in common” This
early experiment in “community” was not successful (cf. 4:32-5:11). It was not
meant to be a universal principle, but an attempt at a loving, mutually
supportive community or faith. This is a good example that not everything
recorded in the Bible is meant to be universally implemented! These early
believers had a great love for one another. Oh, that we could regain this love
and sense of the presence and power of God among us (cf. John 17:11,21,22,23)!!

2:46 “with one mind” The early church
was characterized by this unity of purpose (cf. 1:14; 2:46; 4:24; 5:12). This is
not to say that they agreed on everything, but that their hearts and minds were
knit together in kingdom priorities instead of personal preferences or agendas.

▣ “in the temple” They probably met in
“Solomon’s portico” (cf 3:11; 5:12). Jesus taught there (cf. John 10:23).
Solomon’s Portico or porch was a covered colonnade along the east side of the
outer court of the Gentiles in Herod’s Temple (cf. Josephus’ Antiq.
15.11.3). Rabbis taught there. People regularly gathered there to hear teaching.

Notice the early church attended the temple and probably the local synagogues
until the rabbis instituted a curse formula (about
a.d. 70), which forced synagogue members to curse Jesus. This caused the
break between the church and Judaism. The early believers maintained their
weekly worship, but also met on Sunday to commemorate Jesus’ resurrection.
Remember, Jesus Himself met with the disciples, three Sunday nights in a row.

▣ “breaking bread from house to house”
If “breaking bread” was a technical designation for the Lord’s Supper (cf. Luke
22:19 and esp. in contexts of agape meals [I Cor. 11:17-22; II Pet. 2:13-14;
Jude v. 12] in the early church, ex. Acts 20:7), then this refers to daily
communion in local homes (but it must be admitted that it is also used of a
regular meal in Luke 24:30,35). Be careful of your dogmatic denominational
traditions about the when, where, frequency, and form of the Lord’s Supper. The
heart is the key!

NASB“gladness and sincerity of heart”
NKJV“gladness and simplicity of heart”
NRSV“glad and generous hearts”
TEV“glad and humble hearts”
NJB“glad and generously”

The variety of the translations of
the second term shows the difficulty of translating aphelotēs. Literally
it meant smooth or plain, but it was used metaphorically for “simple,”
“sincere,” or “humble” (Louw and Nida). See SPECIAL TOPIC: THE HEART at 1:24.

2:47

NASB, NKJV “having favor with all the people”
NRSV“having the goodwill of all the people”
TEV“enjoying the goodwill of all the people”
NJB“were looked up to by everyone”

This phrase refers to the acceptance of the early Christians by the people of
Jerusalem. All the different types and levels of society thought well of these
first believers. Christians were not a threat to Roman authority or to the Roman
peace (one purpose of Acts). There was no break with rabbinical Judaism at the
beginning of the church.

▣ “the Lord was adding” This is an imperfect active indicative. The Bible
emphasizes the sovereignty of God. Nothing happens apart from God’s will.
Nothing surprises God. However, this OT way of asserting monotheism (i.e., one
causality, see Special Topic at 2:39) has been misunderstood. I would like to
insert two Special Topics, one on the need for balance and one on covenant. I
hope this brings light, not heat!

SPECIAL TOPIC: Election/Predestination
and the Need for a Theological Balance

SPECIAL TOPIC: COVENANT

NASB, NRSV “to their number”
NKJV“to the church”
TEV“to their group”
NJB“to their community”

The phrase epi to auto is used
in Classical Greek and Koine Greek (Septuagint and Acts 1:15; 2:1,47; I Cor.
11:20; 14:23), meaning “coming together” (Metzger, Textual Commentary, p.
305). Here in the NT it refers to a church meeting. Therefore, the Lord added to
the church (i.e., the gathering) daily. This shows the lifestyle evangelism of
these first generation believers!

▣
“those who were being saved” The phrase “Lord (God or Christ) was
adding,” used earlier in v. 46, is an imperfect active indicative, but this phrase
is a present passive participle. The expressed
agent of the passive voice is the Lord. The “saved” are in
a process. Salvation starts with belief/trust/faith (i.e., John 1:12; 3:16; Rom.
10:9-13). Salvation is a relationship initiated by God/Spirit (cf. John
6:44,65), but it must be an ongoing experience. It is not a ticket to heaven or
a life insurance policy; it is a daily, growing, faith relationship. See Special
Topic: Greek Verb Tenses Used for Salvation at 2:40.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Outline Peter’s sermon

2. What was the purpose of Pentecost?

3. How did Joel’s prophesy relate to this context?

4. Describe Peter’s use of Old Testament passages.

ACTS 3

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Lame Man Healed at the Gate of the Temple	A Lame Man Healed	Healing at the Beautiful Gate	A Lame Beggar is Healed	The Cure of a Lame Man
3:1-10	3:1-10	3:1-10	3:1-10	3:1-10
Peter’s Speech in Solomon’s Portico	Preaching in Solomon’s Portico	Peter’s Preaching	Peter’s Message in the Temple	Peter’s Address to the People
3:11-26	3:11-26	3:11-16	3:11-16	3:11-16
		3:17-26	3:17-26	3:17-24
				3:25-26

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

In chapters 3-5 there is tension in Jerusalem over Jesus’ teaching and the
Apostle’s miracles. The time frame for the first five chapters is about one
year.

A. Peter and John heal the lame man, 3:1-4:31 ( an example of Acts 2:43)

1. the healing itself

2. Peter’s second sermon explaining the healing

3. the reaction and trial (Peter’s third sermon, given to the Sanhedrin)

4. the persecution begins

B. An attempt at communal life, Acts 4:32-5:11

1. the early unity of believers (an example of Acts 2:43-47)

2. the problems with Ananias and Sapphira

C. The early church’s relations with rabbinical Judaism, 5:12-42

1. the life of the church

2. the jealousy of the Sanhedrin

3. the intercession of an angel

4. Peter’s fourth sermon

5. the reaction and punishment

TITLES FOR JESUS IN CHAPTERS 3-4

A. Jesus Christ the Nazarene, 3:6; 4:10

B. His Servant Jesus, 3:13,26; 4:27

C. The Holy and Righteous One, 3:14 (cf. 2:27)

D. The Prince of Life, 3:15

E. The Christ, 3:18,20; 4:10 (cf. “Lord and Christ,” 2:36)

F. Prophet, 3:22

G. Possibly an allusion to the title “Seed of Abraham,” 3:25-26

H. The Cornerstone, 4:11

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-10
¹Now Peter and John were going up
to the temple at the ninth
hour, the hour of prayer. ²And a man who had been lame from
his mother’s womb was being carried along, whom they used to set down every day
at the gate of the temple which is called Beautiful, in order to beg alms of
those who were entering the temple. ³When he saw Peter and John about
to go into the temple, he
began asking to receive alms. ⁴But Peter, along with John,
fixed his gaze on him and said, “Look at us!” ⁵And he began to
give them his attention, expecting to receive something from them.
⁶But Peter said, “I do not possess silver and gold, but what I do
have I give to you: In the name of Jesus Christ the Nazarene – walk!” ⁷And
seizing him by the right hand, he raised him up; and immediately his feet and
his ankles were strengthened. ⁸With a leap he stood upright and
began to walk; and he entered the temple with them, walking and leaping and
praising God. ⁹And all the people saw him walking and praising God; ¹⁰and they were taking note of him as being the one who used to sit at the
Beautiful Gate of the temple to beg alms, and they were filled with
wonder and amazement at what had happened to him.

3:1 “Peter and John were going up to the
temple” This is an
imperfect active indicative. It
was the habit of all of the early disciples to go to the Temple daily (cf. Luke
24:53; Acts 2:46). The original followers of Jesus in Palestine worshiped

1. in the Temple (at least on special days if not daily)

2. in the local synagogue (every Sabbath)

3. with believers on Sunday

This was the pattern for a long period of time. These believers saw no
division between their faith in Jesus as the Promised Messiah and Judaism. They
saw themselves as the “people or congregation of Israel.” This is why they chose
the name ekklesia for their group. In the Septuagint this is how the
Hebrew covenantal phrase, “the congregation (qahal) of Israel” was
translated.

The Jews took official action after the fall of Jerusalem and instituted an
oath formula (rejecting Jesus as the Messiah) to restrict membership in the
local synagogues. This is when the church solidified its day of worship as
Sunday (the day to commemorate Jesus’ resurrection; the day Jesus appeared three
times to the disciples in the Upper Room).

John is often identified with Peter in Acts (cf. 1:13; 3:1,3,4,11; 4:13,19;
8:14). It is surely possible that the early church in Jerusalem had groups of
leaders which represented different perspectives and emphases of the gospel.
Possibly Peter and John were more open to Gentile evangelism (cf. vv. 8,10),
while James (the half-brother of Jesus) was more identified with a conservative
Jewish element. All this changed to some extent after the Jerusalem Council of
Acts 15.

▣ “at the ninth hour, the hour of
prayer” This would denote nine hours after sunrise. The Jews (i.e.,
Pharisees) had traditionally prayed each day at 9 a.m., 12 noon, and 3 p.m.
(possibly based on Ps. 55:17). This text refers to the time of the evening
sacrifice, which was 3 p.m. (the morning sacrifice was at 9 a.m.). Many people
would have been in the temple at this time (cf. 10:30).

3:2 “a man who had been lame from his
mother’s womb” All of the regular attenders of the Temple knew of this
man’s condition (“was being carried repeatedly” is an
imperfect passive); therefore, there was no chance of a trick being
involved in the healing (cf 3:10; 4:22). This was a fulfillment of OT Messianic
prophecy (cf. Isa. 35:6). The Jews wanted a sign; Jesus gave them many, now they
have another if they only had eyes to see.

Here is the shocking paradox of the sick sitting daily at the house of God.
As a matter of fact, there was even a prohibition against these kinds of people
actively participating in worship (i.e., serving as priests, cf. Lev. 21:16-24).
The gospel offers a new day. Even an Ethiopian (no race barriers) eunuch (no
physical barriers) is welcome in the new kingdom (cf. 8:26-40).

▣ “the gate of the temple which is called
Beautiful” The exact location of this gate is uncertain. It was possibly
the Nicanor Gate which was made of Corinthian brass (Flavius Josephus, Antiq.
15.11.3; Wars 5.5.3). It led from the Court of the Gentiles to the Court
of the Women. It was on the eastern side of the temple, facing the Mount of
Olives, close to Solomon’s Portico.

▣ “to beg alms of those who were entering”
Almsgiving, or giving to the poor, was a
required part of the Jewish faith (cf. Matt. 6:1-4; Luke 11:41; 12:33;
Acts 10:2,4,31; 24:17). Usually money was collected weekly in the local
synagogues and then food distributed, but apparently some begged daily in the
Temple area itself.

SPECIAL TOPIC: ALMSGIVING

3:3 The man’s motive was originally
only monetary (cf. v. 5).

3:4 “fixed his gaze on” See note at
1:10.

▣
“look at us” They wanted his undivided attention (blepō is in an
aorist active imperative form).

3:5 The Apostles were not monetarily
wealthy men, but they had access to the spiritual resources of God (cf. v. 6).

3:6
“In the name of Jesus Christ” “Name” is a Hebrew idiom which speaks of
one’s character (cf. Luke 9:48,49; 10:17; 21:12,17; 24:47, see Special Topic at
2:21). This must have been shocking to this man. Jesus was a recently condemned
and crucified criminal, whom this stranger (i.e,. Peter) was calling “the
Messiah” (i.e., “The Christ,” which is the Greek translation, see Special Topic
at 2:31).

▣ “The
Nazarene” See Special Topic at 2:22.

▣ “walk” This is a present active imperative. Peter and John,
like Jesus, used a chance encounter to demonstrate God’s love and power and also
to confirm the gospel message (cf. v. 9). This healing drew the attention of the
Jewish worshipers (cf. v. 12ff).

3:7 This is an eyewitness account of
several related events. Someone who was there told Luke about this in vivid,
detailed terms.

▣ “immediately” This is the Greek term
parachrēma. Luke uses it ten times in his Gospel and six times in Acts
(cf. 3:7; 5:10; 12:23; 13:11; 16:26,33). It is used only twice in Matthew and
nowhere else in the NT. It is used several times in the Septuagint. Luke uses
idioms and terms from this Greek translation of the Hebrew OT often. He must
have known the OT well, possibly from his contact with the Apostle Paul or
involvement in Christian catechism with new believers.

3:8 “With a leap he stood upright”
This is a present middle participle (cf. v. 9). This man
began walking all around this section of the Temple. What an opportunity to
share the Good News!

3:10 They knew this man (imperfect
active indicative, they began to recognize him). He was no stranger or
visitor. They had seen him at the gate day after day, and passed by! However,
Jesus’ representatives did not just pass by, they acted in Pentecostal power!

▣
“they were filled”
Luke uses this term often (see full note at 5:17). Humans can be “filled” with
many things (i.e., characterized by).

1. the Holy Spirit, Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9

2. rage, Luke 4:28; 6:11

3. fear, Luke 5:26

4. wonder and amazement, Acts 3:10

5. jealousy, Acts 5:17; 13:45

6. confusion, Acts 19:29

Peter and John wanted these who were amazed (he got their attention) to be
filled with the gospel!

▣
“wonder and amazement” These things are also common in Luke’s writings.

1. wonder, thambos, Luke 3:6; 5:9; Acts 3:10 and ekthambos in
3:11

2. amazement

a. ekstasis, Luke 5:26; Acts 3:10; 10:10; 11:5; 22:17

b. existēmi, Luke 2:47; 8:56; 24:22; Acts 2:7,12; 8:9,11; 9:21; 10:45;
12:16

God’s love and acts always cause amazement (these Greek words were used in
the Septuagint for fear and awe of God, cf. Gen. 15:12; Exod. 23:27; Deut.
28:28).

NASB (UPDATED) TEXT: 3:11-16
¹¹While he was clinging to Peter
and John, all the people ran together to them at the so-called portico of
Solomon, full of amazement. ¹²But when Peter saw this, he
replied to the people, “Men of Israel, why are you amazed at this, or why do you
gaze at us, as if by our own power or piety we had made him walk? ¹³The
God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His
servant Jesus, the one whom you delivered and disowned in the presence of
Pilate, when he had decided to release Him.
¹⁴But you disowned the Holy and Righteous One and asked for a
murderer to be granted to you,
¹⁵but put to death the Prince of life, the one whom God raised
from the dead, a fact to which we are witnesses. ¹⁶And on the
basis of faith in His name, it is the name of Jesus which has
strengthened this man whom you see and know; and the faith which comes
through Him has given him this perfect health in the presence of you all.”

3:11 “while he was clinging to Peter”
This is a present active participle. I would imagine he
was holding on to Peter as Mary held on to Jesus in the garden (cf. John
20:16-17).

▣ “the portico of Solomon” This was a
long covered area along the eastern side of the court of the Gentiles (cf.
Josephus’ Antiq. 20.9.7). The roof was supported by many columns. It got
its name from the fact that the old foundations of Solomon’s temple were located
in the same general area. Jesus taught there often (cf. John 10:23).

3:12 “when Peter saw this“ They
saw the amazement and curiosity of the crowd and took advantage (cf. Col. 4:3;
II Tim. 4:2) of the opportunity to share the gospel (i.e., the second sermon of
the new church).

▣ “Men
of Israel”
Peter called them this in 2:22. Peter is still addressing Jews.

▣
“why. . .why”
Peter asked why they were surprised by a miraculous healing. Had not Jesus
performed these kinds of miracles during the last week of His life?

Also, why did they look at Peter and John so admiringly, as if they did it?
This was a sign of the trustworthiness of the gospel and the power of the name
of the resurrected Messiah.

The Spirit performed this miracle for several reasons.

1. to confirm the leadership of Peter and John

2. to help a needy man

3. to witness to the Jews at the Temple

3:13 “The God of Abraham, Isaac and Jacob”
This shows that Jesus’ ministry and the gospel were vitally connected to the
Covenant God and Covenant people of the Old Testament (cf. Exod. 3:6,15; Luke
20:37).

Christianity must be characterized as
the true fulfillment of Judaism (cf. Matt. 5:17-19). Many Jews would see it as a
perversion, but NT writers saw it as a fulfillment. The followers of Jesus are
the promised fruition of the “new covenant” of Jer. 31:31-34 (cf. Gal. 6:16).
Israel did not complete her missionary task of being a kingdom of priests for
the world (cf. Exod. 19:5-6; I Pet. 2:5,9; Rev. 1:6). The church has been given
the mandate (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). God’s goal is the
restoration of His image in mankind, so that His initial purpose of fellowship
can be accomplished. If there is only one God (i.e., monotheism, see Special
Topic at 2:39), then there cannot be a special people, only servants to serve
God’s universal purposes with all humanity (see Special Topic at 1:8).

▣ “has glorified” This term can be
understood in several ways.

1. the immediate context to the healing of the lame man in His name

2. the larger context of Peter’s sermon to Jesus being resurrected and
thereby glorified

3. the OT context to Jesus as the coming Messiah

4. in John’s Gospel this term is always used by Jesus Himself for His
crucifixion (cf. 7:39; 12:10,23; 13:31-32; 16:14; 17:1).

SPECIAL TOPIC: GLORY (DOXA) (DOXA)

▣ “His servant” The term “servant” (pais
used regularly in the LXX)

1. an honorific title in the OT used for Jacob, Moses, Joshua, and David (cf.
Psalm 105; Luke 1:69)

2. in the Servant Songs of Isaiah (i.e., 42:1-5; 49:1-7; 50:4-11;
52:13-53:12)

3. the nation of Israel (cf. 41:8-9; 42:19; 43:10; 44:1,21; also LXX seen in
Luke 1:54)

4. God’s Messiah (cf. 42:1; 52:13; 53:11)

5. Pais is used of Jesus as the Servant/Messiah in Acts 3:13,26;
4:27,30

There is not a clear distinction between the corporate and individual aspect,
especially in the last Song (i.e., Isa. 52:13-53:12). In context it cannot refer
to Israel.

1. the nation cannot be the innocent one who brings redemption because the
nation deserves the judgment (cf. Isa. 41:18-22; 53:8d)

2. the Septuagint changes “you” in Isa. 52:14 to “Him” (also in v. 15). The
Jewish translators before Jesus’ birth (possibly 250-150
b.c.) saw this text as Messianic and individual.

▣ “Jesus” When the name Jesus is used
by itself, it usually emphasizes His humanness (cf. v. 6).

▣ “whom you delivered and disowned”
The “you” is emphatic! It was not only the Jewish leaders who were responsible
for Jesus’ death (cf. v. 17; 2:23). Peter makes a specific reference to the
crowd’s responses before Pilate (cf. Luke 23:18-25). It is possible some of
these may have been there, but Peter addresses this crowd as if they were
responsible as a group (cf. v. 15). God’s chosen people (Jews) “delivered” and
“disowned” God’s Messiah (cf. John 1:11).

▣ “Pilate” See Special Topic below.

SPECIAL TOPIC: PONTIUS PILATE

▣ “when he had decided to release Him”
This refers to Luke 23:4,14,22, where Pilate says three times, “I find no guilt
in Him,” as well as the three times he tried to release Him (cf. Luke
23:16,20,22). Many scholars believe Acts was written to show that Roman
officials did not find Jesus treasonous. Pilate was forced by the Jewish
leadership to do that which he was reluctant to do himself.

3:14 “the Holy and Righteous One” This
states clearly the innocence and sinlessness of Jesus. The trial was a farce.
This is another OT Messianic title (cf. Isa. 53:11; Acts 7:52; 22:14; John
6:69). The demons called Jesus the Holy One of God in Mark 1:24; Luke 4:34. See
Special Topics following.

SPECIAL TOPIC: THE HOLY ONE

SPECIAL TOPIC: RIGHTEOUSNESS

▣ “and asked for a murderer” It is so
ironic that Barabbas was guilty of the exact crime they accused Jesus
of—sedition (cf. Luke 23:18-19,23-25).

3:15 “but put to death” It is
surprising that in the many texts which mention Jesus’ death (cf. 2:23,36; 3:15;
4:10; 5:30; 7:52; 10:39; 13:28) in Acts very little is developed along the lines
of Gen. 3:15 or Isaiah 53.

There is also variety in how His death is phrased.

1. nailed to a cross – 2:23

2. crucified – 2:36; 4:10

3. put to death – 3:15; 13:28

4. put to death by hanging Him on a cross – 5:30; 10:39

5. killed – 7:52

The resurrection is emphasized but not substitutionary atonement.

NASB, NKJV “the Prince of life”

NRSV, NIV “the Author of life”
TEV“the one who leads to life”
NJB“the prince of life”

Moffatt “the pioneer of life”

This title reflects one of the three possible meanings of archēgos:

1. the author or originator (cf. NRSV, Heb. 2:10; 12:2)

2. the agent of creation (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2)

3. the one who goes first, a trail blazer (cf. TEV, NEB, Moffatt, Acts. 5:31)

The term is an obvious contrast to “murderer” (v. 14). See Special Topic
below.

SPECIAL TOPIC: AUTHOR/LEADER (ARCHĒGOS) (ARCHĒGOS)

▣ “God raised from the dead” Usually
in the NT it is the Father who raises the Son from the dead as a sign of His
approval of Jesus’ life, teachings, and substitutionary death. The NT also
affirms that all three persons of the Trinity were active in Jesus’
resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37;
17:31; Rom. 6:4,9)

This is a major theological aspect of the Kerygma (see Special Topic
at 2:14). If this is not true, all else is not true (cf. I Cor. 15:12-19).

▣ “a fact to which we are witnesses”
This is either

1. an emphasis on primary source material; these hearers were eyewitnesses
(cf. 2:22)

2. a reference to the Apostles and disciples in the Upper Room (cf. 1:22;
2:32)

In context number 2 seems best.

3:16 “on the basis of faith” This same
phrase occurs in Phil. 3:9. The Greek term “faith” (pistis) can be
translated into English as “faith,” “trust,” or “believe.” It is humanity’s
conditional response to God’s unconditional grace (cf. Eph. 2:8-9). It is
basically the believer’s trusting in the trustworthiness of God (i.e., His
character, His promises, His Messiah) or faithing God’s faithfulness! It is
difficult in the healing accounts of the Gospels and Acts to document the
spiritual (i.e., covenantal) side of the event. Those healed are not always “saved” (cf. John 5). See Special
Topic below.

The Greek preposition used in
this phrase, eis (cf. Phil. 3:9), is rare when used on one’s faith in
Christ (similar expression in Acts 2:38). Usually one of several prepositions is used.

1. dia – Rom. 3:22,25,30; Gal. 2:16; 3:14,26; Eph. 2:8; 3:12,17; Col.
2:12; II Tim. 3:15; I Pet. 1:5

2. ek – Rom. 9:30; 14:23; Gal. 3:8,9,22; 5:5; James 2:24

3. en –I Cor. 16:13; II Cor. 13:5; Gal. 2:20; I Tim. 3:13

4. both eis and ek are used in Rom. 1:17

There was not standardized phrase to express “saving faith.”

SPECIAL TOPIC: Faith, Believe, or
Trust (Pistis [noun], Pisteuō, [verb],
Pistos [adjective])

NASB (UPDATED) TEXT: 3:17-26
¹⁷“And now, brethren, I know that
you acted in ignorance, just as your rulers did also. ¹⁸But the
things which God announced beforehand by the mouth of all the prophets, that His
Christ would suffer, He has thus fulfilled. ¹⁹Therefore repent and
return, so that your sins may be wiped away, in order that times of refreshing
may come from the presence of the Lord; ²⁰and that He may send Jesus,
the Christ appointed for you, ²¹whom heaven must receive until
the period of restoration of all things about which God spoke by the mouth of
His holy prophets from ancient time. ²²Moses said,
‘The Lord God will raise up for you a
prophet like me from your brethren; to Him you shall give heed to
everything He says to you. ²³And it will be that every soul that does
not heed that prophet shall be utterly destroyed from among the people.’ ²⁴And
likewise, all the prophets who have spoken, from Samuel and his
successors onward, also announced these days. ²⁵
‘It is you who are the sons of the prophets and
of the covenant which God made with your fathers, saying to Abraham,
And in your seed all the families of the earth shall be blessed.‘ ²⁶For
you first, God raised up His Servant and sent Him to bless you by turning every
one of you from your wicked ways.”

3:17 “I know that you acted in ignorance”
This reflects Jesus’ words from the cross (cf. Luke 23:34). However, even in
their ignorance, the people were still spiritually responsible! In some ways
this excuse was a way to help people accept their own responsibility (cf. 13:27;
17:30; 26:9; I Cor. 2:8). For a good discussion of the concept see Millard
Erickson, Christian Theology, 2^nd ed., pp. 583-585.

▣
“just as you rulers did also” Luke often makes a distinction between the
people and their rulers (cf. Luke 7:29-30; 23:35; Acts 13:27; 14:5). The real
issue in trying to do this may be the mutual responsibility of both groups.
Often it is asserted that Jesus does not condemn Jews as a whole, but their
illegal (i.e., not of Aaronic descent) leaders. It is surely difficult to know
if the cursing of the fig tree (cf. Mark 11:12-14,20-24) and the parable of the
unjust vineyard tenants (cf. Luke 20:9-18) are condemnations of Judaism of the
first century or only its leaders. Luke asserts it is both!

3:18 “announced beforehand” The gospel
was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15;
Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; Rom. 1:2, see Special Topic at
1:8). The early sermons in Acts (the kerygma, see Special Topic at 2:14)
present Jesus as the fulfillment of OT promises and prophecies.

There are several aspects of the
Kerygma (i.e., the major theological aspects of the sermons in Acts)
expressed in these verses.

1. faith in Jesus is essential

2. Jesus’ person and work were prophesied by OT prophets

3. the Messiah must suffer

4. they must repent

5. Jesus is coming again.

▣ “God announced beforehand by the mouth of
all the prophets” Jesus fulfilled OT prophecy (cf. v. 34, Matt. 5:17-48).
I think Jesus Himself showed the two on the road to Emmaus (cf. Luke 24:13-35)
the OT prophecies that pertained to His suffering, death, and resurrection. They
shared this with the Apostles, who made it part of their preaching (cf. Luke
24:45).

▣ “Christ” This is the Greek
translation of the Hebrew word ” Messiah” (see Special Topic at 2:31), which
means Anointed One. This refers to God’s special agent whose life and death
would inaugurate the new age of righteousness, the new age of the Spirit.

The affirmation that Jesus was/is the Christ/Messiah promised by YHWH becomes
a recurrent theme of the preaching of Acts.

1. Peter – 2:31; 3:18; 5:42; 8:5

2. Paul – 9:22; 17:3; 18:5,28

▣ “suffer” This was alluded to in
several OT texts (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 12:10). This aspect
of a suffering Messiah is what surprised the Jews (cf. I Cor. 1:23). They were
expecting a conquering general (cf. Rev. 20:11-16). This was a recurrent theme
of Apostolic sermons in Acts

1. Paul (cf. Acts 17:3; 26:23)

2. Peter (cf. Acts 3:18; I Pet. 1:10-12; 2:21; 3:18)

3:19 “repent and return” The Greek
term “repent” means a change of mind. This is an
aorist active imperative of
metanoeō. The Hebrew term for repentance means “change of action”
(“return” [emistrephō] may reflect the Hebrew “turn” shub, cf.
Num. 30:36; Deut. 30:2,10) in the Septuagint. Repentance is a necessary covenant
item in salvation along with faith (cf. Mark 1:15 and Acts 3:16,19; 20:21). Acts
mentions it often (cf. Peter – 2:38; 3:19,26 and Paul – 14:15; 17:30; 20:21;
26:20). Repentance is indispensable (cf. Luke 13:3 and II Peter 3:9). It is
basically a willingness to change. It is a both a human volitional act and a
gift of God (cf. Acts 5:31; 11:18; II Tim. 2:25). See Special Topic at 2:38.

▣ “sins may be wiped away” This term
means “to erase”; “blot out”; or “wipe away” (cf. Col. 2:14; Rev. 3:5; 7:17;
21:4). What a promise! In the ancient world ink was acid and was, therefore,
impossible to erase. This is a true miracle of God’s grace (cf. Ps. 51:1;
103:11-13; Isa. 1:18; 38:17; 43:25; 44:22; Jer. 31:34; Micah 7:19). When God
forgives, God forgets (erases)!

▣ “times of refreshing” The Greek term
(anapsuchō, anapsuxis) basically means “breathing space, relaxation,
relief” (Baker, Arndt, Gingrich, and Danker,
A Greek-English Lexicon, p. 63), “refresh by air,” or “treat a wound with
air” (Kittle,
Theological Dictionary of the New Testament, vol. 9, p. 663). The
metaphorical extension is physical or spiritual refreshment or restoration.

In the Septuagint it is used of regaining physical strength after a battle
(cf. Exod. 23:12; Jdgs. 15:19; II Sam. 16:14) or emotional refreshment as in I
Sam. 16:23.

Peter’s reference seems to be to an OT promise, but this phrase is not used
in the OT. For desert people expanse was identified with freedom and joy, while
closed in spaces were a sign of distress and trouble. God was going to bring a
widening, refreshing period of spiritual activity. This Messianic activity had
come in the gospel. The “times of refreshing” had come in Jesus of Nazareth.
However, the coming consummation would bring the new age of the Spirit. In this
specific context Peter is referring to the Second Coming. This phrase seems to
be parallel to “the period of restoration” (v. 21). See Special Topic: Kerygma
at 2:14.

3:20 “He may send Jesus” This is an aorist active subjunctive, which denotes an
element of contingency. The actions of Peter’s hearers, in some sense,
determined the time of spiritual consummation (cf. F. F. Bruce, Answers to
Questions, where he links Acts 3:19-21 with Rom. 11:25-27, p. 201).

The juxtaposition of “Jesus” next to
“the Christ/the Messiah” seems to imply that Peter is specifically asserting the
Messiahship of Jesus of Nazareth. Later in the NT, “Lord,” “Jesus,” and “Christ”
occur often, more as a combined referent to Jesus (i.e., the Lord Jesus Christ)
than an emphasis on the title Messiah. This is especially true in predominately
Gentile churches.

▣ “the Christ appointed for you” This verb is a
perfect passive participle. This same term is used of God’s fore-choice
in 10:41; 22:14; 26:16; Jesus’ coming and dying has always been God’s eternal
redemptive plan (cf. 2:23; 3:18; 4:28; 13:29).

In the Septuagint this term reflects
a choice, but without the foreknowledge (i.e., for Luke “pro” means before, cf.
Exod. 4:13 and Josh. 3:12), which is obvious in this word’s usage in Acts. It
does convey that sending Jesus was God’s choice of blessing and redemption!

3:21

NASB, NKJV “whom heaven must receive”
NRSV“who must remain in heaven”

TEV, NIV “He must remain in heaven”
NJB“whom heaven must keep”

The
subject of this phrase is “heaven”; the
object is “whom” (i.e., Jesus). There are two
verbals in this phrase. The first is dei, from
deō, which means “it is necessary” or “it is proper.” See full note at
1:16.

The second is an AORIST MIDDLE
(deponent) infinitive of dechomai. Harold K
Moulton, The Analytical Greek Lexicon Revised says in this context it
means “to receive into and retain” (p. 88). You can see how the English
translations pick up on the contextual aspect. Luke uses this term more than any
other NT writer (13 times in Luke and 8 times in Acts). Words must be defined in
light of contextual usage and implication, not etymology. Lexicons
(dictionaries) only denote usage. They do not set definition!

NASB“until“

NKJV, NRSV,
TEV“until”
NJB“til”

This word is in the Greek UBS⁴ text. I do not know why NASB, 1995
edition, put it in italics, which is the way to show it is not in the Greek
text, but supplied for English readers to understand.

In the 1970 edition of NASB, the
“the” is in italics and not “until,” which is correct.

▣ “period of restoration of all things”
This refers to recreation (cf. Matt. 17:11; and especially Rom. 8:13-23). The
evil of human rebellion in Genesis 3 is nullified and creation is restored;
fellowship with God is reestablished. The initial purpose of creation is finally
fulfilled.

▣ “about which God spoke by mouth of His holy
prophets from ancient times” Mark’s Gospel begins with a quote from Mal.
3:1. Matthew 1:22-23 refers to the prophecy of Isa. 7:14. Luke used this same
phrase in Luke 1:70. One aspect of the Kerygma (i.e., recurrent
theological truths in the sermons in Acts, see Special Topic at 2:14) is that
Jesus’ birth, life, death, and resurrection fulfilled OT prophecy (cf. Matt.
5:17-19). Jesus’ ministry was not an afterthought or Plan B. It was the
predetermined plan of God (cf. 2:23; 3:18; 4:28; 13:29, see Special Topic at
1:8). All things are working out to the fulfillment of the total restoration of
God’s will for creation.

3:22 “Moses said” The title “The
Prophet” was used of the coming Messiah (cf. Deut. 18:14-22; esp. 15,18; John
1:21,25). This documentation of Jesus from the Law of Moses (i.e., the most
authoritative part of the OT canon for Jews, both Sadducees and Pharisees) would
have been very important to these Jewish hearers. Jesus has always been God’s
plan of redemption (i.e., Gen. 3:15). He came to die (cf. Mark 10:45; II Cor.
5:21).

3:23 This was a serious word of
warning. It is an allusion to Deut. 18:19. Rejection of Jesus was, and still is,
a serious, eternal matter.

This allusion to Deut. 18:14-22 also
has some significant theological insights.

1. Notice both the individual and corporate aspects. Each individual soul
must personally respond to the Messiah. It is not enough to be a part of the
corporate body of Israel.

2. The phrase “utterly destroyed” is an allusion to “holy war.” God will
prune His own vine (i.e., Israel, cf. John 15; Rom. 9-11). Those who reject “the
Prophet” are rejected by God. The issue of salvation is one’s faith
response to God’s Messiah. Family, race, ethics, and meticulous performance of
rules are not the new covenant criteria of salvation, but faith in Christ (cf. I
John 5:12).

3:24 “Samuel” In the Jewish canon he
(i.e., I Samuel) is considered one of the “Former Prophets,” a part of the
second division of the Hebrew canon. Samuel was called a prophet in I Sam. 3:20
and also a seer (i.e., another term for prophet) in I Sam. 9:9; I Chr. 29:29.

▣ “these days” The “time of
refreshing” (v. 20) and “the period of restoration of all things” (v. 21) refer
to the consummation of the Kingdom of God at the return of Christ, but this
phrase refers to the inauguration of the Messianic Kingdom, which occurred at
the incarnation of Jesus at Bethlehem or at least to the whole period of the
latter days, which is the time between Christ’s two appearances on planet earth.
The OT primarily understood only one coming of the Messiah. His first coming as
the “Suffering Servant” (v. 18) was a surprise; His glorious return as military
leader and judge was expected.

3:25 Peter addresses these Jews as the
children of Abraham, the covenant people. However, these covenant people must
respond in faith and repentance to Jesus and the gospel or they will be rejected
(v. 23)!

The NT (new covenant) is focused in a person, not a racial group. In the very
call of Abram there was a universal element (cf. Gen. 12:3). The universal offer
has come in Christ and is available to all (i.e., Luke wrote primarily to
Gentiles. His Gospel and Acts made this invitation repeatedly and specifically).

▣
“covenant” See SPECIAL TOPIC: COVENANT at 2:47.

▣ “all
the families of the earth shall be blessed“ This is a reference to
God’s promise to Abraham in Gen. 12:1-3. Notice the universal element also in
Gen. 22:18. God chose Abraham to choose a people, to choose the world ( cf.
Exod. 19:5-6; Eph. 2:11-3:13). See Special Topic at 1:8.

3:26 “For you first” The Jews, because
of their Covenant heritage, have the first opportunity to hear and understand
the message of the gospel (cf. Rom. 1:16; 9:5). However, they must respond in
the same way as everyone else: repentance, faith, baptism, obedience, and
perseverance.

▣ “raised up His Servant and sent Him”
See note at 2:24 and 3:13.

▣ “to bless you” This is what God
wants for all mankind (cf. Gen. 12:3). However, He sent Jesus to the lost sheep
of the house of Israel first!

▣ “by turning every one of you from
your wicked ways” Salvation involves a change of mind about sin with a
resulting change of actions and priorities. This change is evidence of true
conversion! Eternal life has observable characteristics!

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. What is “the continual”?

2. Why was this healing so powerful”

3. Why was a suffering Messiah so shocking to the Jews?

4. Why does Luke quote Gen. 12:3?

5. Are Jews saved differently from Gentiles?

ACTS 4

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Peter and John Before the Council	Peter and John Arrested	Arrest and Release of Peter and John	Peter and John Before the Council	Peter and John Before the Sanhedrin
4:1-4	4:1-4	4:1-4	4:1-4	4:1-4
	Addressing the Sanhedrin
4:5-22	4:5-12	4:5-12	4:5-7	4:5-12
	The Name of Jesus Forbidden		4:8-12
	4:13-22	4:13-22	4:13-17	4:13-17
			4:18-22	4:18-22
The Believers Pray for Boldness	Prayer for Boldness		The Believers Pray for Boldness	The Apostles’ Prayer Under Persecution
4:23-31	4:23-31	4:23-31	4:23-30	4:23-26
				4:27-31
			4:31
All Things in Common	Sharing All Things	The Sharing of Goods (4:32-5:6)	The Believers Share Their Possessions	The Early Christian Community
4:32-37	4:32-37	4:32-5:11	4:32-35	4:32
				4:33
				4:34-35
				The Generosity of Barnabas
			4:36-37	4:36-37

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. It is obvious the chapter divisions are inappropriate in Acts. Remember,
chapter divisions, verse divisions, capitalization, paragraphing, and
punctuation all are not original to the Greek text and, therefore, are the work
of modern translation committees.

B. Verses 1-31 deal with the lame man’s healing in chapter 3 and its
consequences.

C. Verses 32-37 should go with chapter 5:1-11.

D. The problems of the early church continue and multiply, but so does the
grace and power of the Spirit.

E. In dealing with Luke’s emphasis on the loving, giving nature of the early
church in Jerusalem, modern western interpreters must guard against a
“capitalistic” bias. Luke seems to affirm voluntary mutuality. Acts cannot
support communism nor capitalism because neither was known at that time. The
text must be interpreted in light of its day, its author’s intent, and its
hearers’ world.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-4
¹As they were speaking to the
people, the priests and the captain of the temple guard and the Sadducees
came up to them, ²being greatly disturbed because they were teaching
the people and proclaiming in Jesus the resurrection from the dead. ³And
they laid hands on them and put them in jail until the next day, for it was
already evening. ⁴But many of those who had heard the message
believed; and the number of the men came to be about five thousand.

4:1 “the priests” This is the word
used in the ancient uncial Greek manuscripts א, A, D, and E, but MS C has “high
priests” (archiereis). The UBS⁴ gives the word “priests” a B
rating (almost certain). The context of chapter 4 shows that opposition did not
come from the High Priests (cf. v. 6).

In the OT the tribe of Levi (i.e.,
Moses and Aaron’s tribe) was selected to serve YHWH in the stead of the “first
born” (cf. Exodus 13). Within this tribe were certain families who served as

1. local teachers of the Law

2. temple servants

3. priests who officiated at the Temple, especially involved in the
sacrificial procedures (cf. Leviticus1-7)

The special family from which the High Priest must come was the family of
Moses and Aaron. This whole tribe did not receive a land allotment like the
other tribes of Jacob/Israel. They had certain cities partially given to them
(i.e., 48 Levitical cities, cf. Joshua 20). These Levitical families depended on
the other tribes to support them through the Temple tithe and the third-year
local tithe.

All of this changed when Rome took over Palestine. The office of High Priest
was purchased from Rome. No longer was it an OT spiritual office, but a
commercial, political power office.

The current High Priest was Caiaphas (cf. Matt. 26:3; Luke 3:2; John 18), but
the real power behind the office was the former High Priest Annas (cf. Luke 3:2;
John 18:13,24; Acts 4:6). This family was of the Sadducean sect of Judaism.

▣ “the captain of the temple guard“
This was a special Levitical office which was next in power to the High Priest
(cf. Josephus, Wars 6.5.3). He would have controlled the temple police
(cf. I Chr. 9:11; Neh. 11:11; Luke 22:4,52; Acts 5:24,26). In Hebrew he was
called “the man of the mountain of the house.”

▣ “Sadducees” These were the rich,
political leaders of the Sanhedrin.

SPECIAL TOPIC: SADDUCEES

4:2

NASB, NKJV “being greatly disturbed”
NRSV“much annoyed”
TEV“were annoyed”
NJB“extremely annoyed”

This rare Greek term (here a
present middle [deponent]
participle) means “to work hard at something.” It is found only one other
place in Acts (16:18). It is not found in the Septuagint, nor the Koine papyri
from Egypt.

The Sadducean leadership was upset because the Christian leaders were
teaching the crowds at the Temple in Jesus’ name and proclaiming His
resurrection (which Sadducees denied, as well as the theological concept of
resurrections in general). It is also possible from the wording of v. 2 that the
Apostles were not only asserting Jesus’ resurrection, but the full implications
of all believers’ resurrection (cf. I Corinthians 15).

4:3 “they” In v. 2 the antecedent was
Peter, John, and even possibly the healed lame man. In v. 3 the antecedent is
the priests and temple police.

▣ “laid hands on them” This Greek verb has a wide semantic field, but Luke often
uses it in this sense of arrest (cf. Luke 20:19; 21:12; Acts 5:18; 12:1; 21:27).

▣ “until the next day” Jewish law
forbade a trial to be held after twilight. These leaders wanted this
preaching/teaching stopped and stopped immediately. So they jailed them
overnight somewhere on the Temple grounds, as opposed to a public jail (cf.
5:18).

4:4 “those who had heard. . .believed”
Both of these verbals are
aorist tense. Faith begins with hearing (cf. Rom. 10:17). Hearing the
gospel results (with the Spirit’s aid, cf. John 6:44,65; 16:8-11) in believing
the gospel. See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 2:40.

▣ “the number of men came to be about five
thousand” Notice that this number does not include women and children.
Often in the NT it is implied that the belief of the father extended to and
included the whole family (cf 11:14; 16:15,31,33). The group in the upper room
numbered about 120. At Pentecost 3,000 were added (cf. 2:41); now the number of
believers was up to 5,000! The church in Jerusalem is growing rapidly!

NASB (UPDATED) TEXT: 4:5-12
⁵On the next day, their rulers
and elders and scribes were gathered together in Jerusalem; ⁶and
Annas the high priest was there, and Caiaphas and John and Alexander, and
all who were of high-priestly descent. ⁷When they had placed them in
the center, they began to inquire, “By what power, or in what name, have
you done this?” ⁸Then Peter, filled with the Holy Spirit, said to
them, “Rulers and elders of the people, ⁹if we are on trial today for
a benefit done to a sick man, as to how this man has been made well, ¹⁰let
it be known to all of you and to all the people of Israel, that by the name of
Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by
this name
this man stands here before you in good health. ¹¹He is
the stone which was rejected by you,
the builders, but which became the chief cornerstone. ¹²And there is salvation in no one else; for there is no other name under
heaven that has been given among men by which we must be saved.”

4:5 “their rulers and elders and scribes”
The Sanhedrin (i.e., the Council, 5:21, from the Jerusalem area; the Council of
the elders, 22:5) was made up of seventy Jewish leaders. It was the highest
political/religious body (which Rome allowed) within Judaism of Jesus’ day. The
concept was begun (i.e., Jewish tradition) by Ezra and the “men of the Great
Synagogue.” It is usually identified in the NT by the phrase, “the scribes,
elders and high priests” (cf. Luke 23:13; Acts 3:17; 4:5,8; 13:27). See Special
Topic following.

SPECIAL TOPIC: THE SANHEDRIN

4:6 “Annas” His name in Greek is
Hannas; Josephus calls him Hannanos (Jonathan). The name seems to come from the
Hebrew “merciful” or “gracious” (hānān, BDB 336).

In the OT the high priesthood was for
life and stayed in the lineage of Aaron. However, the Romans had turned this
office into a political plumb, purchased by a Levitical family. The high priest
controlled and operated the merchandising in the Court of the Women. Jesus’
cleansing of the Temple angered this family.

According to Flavius Josephus, Annas was the High Priest from
a.d.
6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius
Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d.
18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was
the real power behind the office. John depicts him as the first person to whom
Jesus is taken (cf. 18:13,19-22).

▣ “Caiaphas” He was appointed high
priest by Valerius Gratus, procurator of Judea (cf. MS D, ‘Iōnathas, cf.
NEB, NJB) from a.d. 18-36.

▣ “John” This may refer to “Jonathan,”
who Josephus tells us was also one of Annas’ sons who became High Priest in a.d. 36 after Caiaphas. However, the UBS⁴
has
‘Iōannēs (i.e., John) as an A rating (certain); even the REB goes back to
“John.”

▣ “Alexander” Nothing is known about
this man, but he, like John, was probably a member of Annas’ family or a leading
member of the Sadducean party.

4:7 “When they had placed them in the center”
The members of the Sanhedrin sat in a semicircle on a raised platform.

▣ “they began to inquire” This
is an imperfect tense, which means either (1)
continuous action in past time or (2) the beginning of an action.

▣ “By what power, or in what name”
They insinuated that the healing was done by magical power (cf. 19:13). They
tried this same trick on Jesus (cf. Luke 11:14-26; Mark 3:20-30). They could not
deny the miracles so they attempted to impugn the method or source of the power.

4:8 “filled with the Holy Spirit” The
Spirit was the source of wisdom and boldness for the Apostles (cf. Luke
12:11-12; 21:12-15). Remember this was the same man who only a few days earlier
had denied the Lord out of fear (cf. 4:13). Notice that Peter was “filled” (cf.
2:4; 4:8,31). This shows that it was a repeatable experience (cf. Eph. 5:18).
See full note at 5:17.

4:9 “if” This is a
first class conditional sentence which is assumed true for the author’s
purpose.

▣ “if we are on trial today” This
Greek term literally means “examined by a court” (cf. 12:19; 24:8; 28:18; Luke
23:14). It was used of the Berean Jews examining the Scriptures to see if Paul
was accurately interpreting them (cf. 17:11).

▣ “for a benefit done to a sick man”
Peter is asserting the inappropriateness of this official trial with such a
hostile environment concerning a wonderful miracle of healing and mercy. They
should be praising God instead!

▣ “has
been made well” This is a perfect
passive indicative, meaning complete health and restoration of his legs.

4:10 “Let it be known to all of you and all
the people of Israel”
This is a perfect active imperative.
The Spirit has emboldened Peter. He is not intimidated by the judicial setting.
These leaders could not keep Christ in the tomb and they could not deny the
healed man standing in front of them!

▣ “by the name of Jesus Christ the Nazarene”
Peter picks up on their question and answers specifically how the miracle
occurred. See SPECIAL TOPIC: JESUS THE NAZARENE at 2:22.

▣ “whom you crucified” This was the
obvious truth. They instigated His death. Notice “by you” in v. 11, which also
asserts their guilt.

▣ “whom God raised” The NT affirms
that all three persons of the Trinity were active in Jesus’ resurrection:

1. Spirit, Rom. 8:11

2. Jesus, John 2:19-22; 10:17-18

3. Father, Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31;
Rom. 6:4,9

This was confirmation of the truth of Jesus’ life and teachings about God and
also the Father’s full acceptance of Jesus’ substitutionary death. This was a
major aspect of the Kerygma (i.e., sermons in Acts, see Special Topic at
2:14).

▣ “this man stands here” This is a
word play on “stands.” The lame man stands up and stands before them.

4:11 This is a quote from Ps. 118:22,
but not from the Masoretic text or Septuagint (cf. Eph. 2:20; I Pet. 2:4ff).
Jesus uses this of Himself in Mark 12:10 and Luke 20:17, taken from the
Septuagint. It signifies the fulfillment of OT prophecy of a rejected Messiah
who has become the very heart of God’s eternal plan for the redemption (see
Special Topic at 1:8) of Israel and the world. This was a shocking statement for
these Jewish leaders (cf. I Tim. 2:5).

NASB“the chief corner stone“
NKJV“the chief cornerstone”

NRSV, NJB “the cornerstone”
TEV“stone. . .the most important of all”

SPECIAL TOPIC: CORNERSTONE

4:12 “there is salvation in no one else”
This is a strong
double negative. There is no
salvation in Abraham or Moses (cf. John 14:6; I Tim. 2:5; I John 5:10-12). What
a shocking claim! It is very restrictive but also very obvious that Jesus
believed that only through a personal relationship with Himself can one know
God. Peter boldly proclaims this to that elite Jewish leadership. This has often
been called the exclusivistic scandal of Christianity. There is no middle ground
here. This statement is true or Christianity is false!

▣ “there is no other name under heaven that
has been given among men” The
participle “has been given” is a
perfect passive. God has ordained
this! Jesus is His answer to mankind’s spiritual need. There is no Plan B! For a
good book on the exclusivistic claims of Christianity see H. A. Netland,
Dissonant Voices: Religious Pluralism and the Question of Truth.

▣ “among men” Notice the universal
element (cf. John 3:16; I Tim. 2:4; II Pet. 3:9).

▣ “by which we must be saved” This
phrase has two
verbals.

1. dei, present active
indicative, “we must” (see full note on dei at 1:16)

2. sōthēnai, aorist passive
infinitive of
sōzō, “to be saved”

The word for “save” has two usages in the NT.

1. physical deliverance (OT sense, cf. Matt. 9:22; Mark 6:56; Luke 1:71; 6:9;
7:50; Acts 27:20,31; James 1:21; 2:14; 4:12; 5:20)

2. spiritual salvation (NT usages, cf. Luke 19:10; Acts 2:21,40,47; 11:14;
15:11; 16:30-31)

The lame man experienced both. The religious leaders needed to trust Jesus as
their only hope for acceptance and forgiveness! Humans need to be saved (cf.
Rom. 1:18-3:20) and Jesus is the only way for this to be accomplished (cf. Rom.
3:21-31). The OT quote in v. 12 shows He has always been God’s plan (cf. Isa.
8:14-15; 28:14-19; 52:13-53:12).

NASB (UPDATED) TEXT: 4:13-22
¹³Now as they observed the
confidence of Peter and John and understood that they were uneducated and
untrained men, they were amazed, and began to recognize them as having
been with Jesus. ¹⁴And seeing the man who had been healed standing
with them, they had nothing to say in reply.
¹⁵But when they had ordered them to leave the Council, they began
to confer with one another,
¹⁶saying, “What shall we do with these men? For the fact that a
noteworthy miracle has taken place through them is apparent to all who live in
Jerusalem, and we cannot deny it. ¹⁷But so that it will not spread
any further among the people, let us warn them to speak no longer to any man in
this name.” ¹⁸And when they had summoned them, they commanded them
not to speak or teach at all in the name of Jesus. ¹⁹But Peter and
John answered and said to them, “Whether it is right in the sight of God to give
heed to you rather than to God, you be the judge; ²⁰for we cannot
stop speaking about what we have seen and heard.” ²¹When they had
threatened them further, they let them go (finding no basis on which to punish
them) on account of the people, because they were all glorifying God for what
had happened; ²²for the man was more than forty years old on whom
this miracle of healing had been performed.

4:13 “the confidence” See the Special
Topic: boldness (parrhēsia) at 4:29.

▣ “uneducated” The term is
agrammatos, which is the term “writing” with the
alpha privative. This may mean that they were

1. ignorant or uneducated (cf. Moulton, Milligan, Vocabulary, p. 6)

2. untrained in the rabbinical schools (cf. A. T. Robertson, Word Pictures
in the Greek New Testament, vol. 3, p. 52 and Louw and Nida, Lexicon,
vol. 1, p. 328)

▣ “untrained” This is the term
idiōtēs, which is usually translated “layman” or “untrained in a certain
area.” Originally it referred to a normal person as opposed to a leader or
spokesperson. It came to be used of an outsider vs. a member of a group (cf. I
Cor. 14:16,23-24; II Cor. 11:6).

Notice how the different English translations handle this phrase.

NASB, NKJV “uneducated and untrained men”

NRSV “uneducated and ordinary men”

TEV “ordinary men of no education”

NJB “uneducated layman”

▣
“they were amazed”
This is an imperfect active indicative
(as are the next two verbs). They imply either the beginning of an action or
repeated action in past time (indicative mood). Luke uses this word often
(18 times in Luke and Acts); it usually, but not always, has a positive
connotation (cf. Luke 11:38; 20:26; Acts 4:13; 13:41).

▣ “began to recognize them as having
been with Jesus” This was in truth a compliment. Jesus was also untrained
in the rabbinical schools, yet He knew the Old Testament well. He did attend
synagogue school as all Jewish children (as did Peter and John) were required to
do.

These leaders recognized the boldness
and power of Peter and John. They had seen the same in Jesus.

4:14 Everyone knew this lame man
because he regularly sat at the Temple door daily. But he was not sitting
anymore! The crowd in the Temple could not deny this (cf. vv. 16,22).

4:15 They asked the three of them to
leave while they discussed their options and planned their strategy of denial
and deception (cf. vv. 17-18).

4:17-18 This was their plan! Stop
talking about Jesus and stop helping people in His name! What about all the
people who were praising God for the healing (cf. 3:8-9; 4:16)?

4:19 “whether” This is a first class conditional sentence, which is
used not of reality, but for the sake of argument. Peter and John did not think
their commands were valid (cf. 5:28).

▣
“right” See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

▣ “you
be the judge”
This is an aorist active imperative.
These leaders condemned themselves by their words, motives, and actions.

4:20 Peter and John assert that they
cannot deny what they have experienced and they will not stop sharing it!

4:21 “when they had threatened them further”
I wonder what they threatened to do. Jesus was raised from the dead. The man was
raised from his bed; what were these leaders going to do to Peter and John?

▣
“(finding no basis on which to punish them)” This may indicate one of
Luke’s purposes in writing. Christianity was not a threat to Rome or the peace
of Jerusalem. Even the Sanhedrin could find no grounds to condemn its leaders.

▣ “on
account of the people” The eyewitnesses of the events in Jerusalem held
the early church in high esteem (cf. 2:47). The Jewish leaders were threatened
by this popularity (cf. 5:13,26).

NASB (UPDATED) TEXT: 4:23-31

²³When they had been
released, they went to their own
companions and reported all that the chief priests and the elders had
said to them. ²⁴And when they heard this, they lifted their
voices to God with one accord and said, “O Lord, it is You who made the heaven and the earth and the sea, and all
that is in them, ²⁵who by the Holy Spirit, through the
mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise
futile things? ²⁶‘The kings of the earth took their stand, And the
rulers were gathered together Against the Lord and against His Christ.’ ²⁷“For truly in this city there were gathered together against Your holy
servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the
Gentiles and the peoples of Israel,
²⁸to do whatever Your hand and Your purpose predestined to occur. ²⁹“And now, Lord, take note of their threats, and grant that Your
bond-servants may speak Your word with all confidence, ³⁰while You
extend Your hand to heal, and signs and wonders take place through the name of
Your holy servant Jesus.” ³¹And when they had prayed, the place where
they had gathered together was shaken, and they were all filled with the Holy
Spirit and began to speak the word of God with boldness.

4:23 They went back to the Upper Room
to meet with the disciples.

4:24 “with one accord” This unity of
heart and mind characterized the early church (cf. 1:14; 2:46; 4:24; 5:12;
15:25). There is spiritual power and focused action in this atmosphere of unity
of purpose.

▣ “Lord” This is the Greek term
despota, from which we get the English word despot. It denoted someone in
complete authority! Here it refers to God the Father (cf. Luke 2:29 and Rev.
6:10). It is also used of Jesus (cf. II Pet. 2:1 and Jude v. 4).

▣ “who
made the heaven and the earth and the sea, and all that is in them“
This may be an allusion to Exod. 20:11. It is also quoted in 14:15 and the truth
is stated in 17:24. YHWH is the creator!

4:25 There are many variant readings
of the first part of this verse. The oldest manuscripts P⁷⁴,
א, A, and B already include the ambiguous variant. Although the exact
wording is uncertain, the thrust of the text is obvious. For a full account of
the problem and the theories of what happened, see Bruce M. Metzger, A
Textual Commentary on the Greek New Testament, pp. 321-323).

▣ “who by the Holy Spirit through the
mouth of our father David” This asserts the inspiration of the Old
Testament (cf. Matt. 5:17-19). This is a quote from the Septuagint of Psalm
2:1-2, a royal Messianic Psalm. Christianity is not something new, but the
fulfillment of the Old Testament (cf. Matt. 5:17-48). Worldly opposition is to
be expected, but so too, is the victory of YHWH.

4:25-26 “Gentiles. . .the peoples. . .the
Kings. . .the Rulers”
It looks as if the disciples are doing a rabbinical word association on
“rulers.” In a sense, they are calling the Sanhedrin Goyim (i.e.,
Gentiles) or at least associating these OT names to contemporary groups (i.e.,
Pilate, Herod, Sanhedrin, and Jewish mob) who participated in Jesus’ trial and
crucifixion.

▣ “rage“
This is literally “to snort through one’s nose.” This implies a haughty
arrogance.

4:26 “the Lord. . .His Christ” Notice
that YHWH and Messiah are both spoken of together. I am surprised they did not
quote Ps. 110:1.

It is so difficult to be a monotheist (see Special Topic at 2:39) and assert
the full deity of Christ and the personality of the Spirit (cf. v. 25, see
Special Topic at 2:32). Yet, these three divine, eternal persons appear in
unified contexts several times in the NT. Remember that all the writers except
Luke are monotheistic Jewish Christians. Something radical has caused them to
assert a triunity (i.e., the gospel). See SPECIAL TOPIC: THE TRINITY at 2:32.

4:27
“Your holy servant Jesus, whom You anointed” Notice these Messianic
titles.

1. holy (cf. 3:14; 4:30)

2. servant (pais, cf. 3:13,26; 4:25,27,30. See note at 3:13)

3. anointed (chriō, from which Christ is derived, cf Luke 4:18; Acts
4:27; 10:38)

This verse asserts several different ways that Jesus was sent and authorized
by YHWH. Jesus is God’s eternal plan and method of redemption and restoration
(cf. v. 28, see Special Topic at 1:8).

SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)IN THE BIBLE (BDB 603)

▣ “there were gathered together against Your
holy servant”
Here is a list of the opponents to Jesus in Jerusalem.

1. Herod, the Roman appointed Edumean ruler of Palestine (see Special Topic
below)

2. Pontius Pilate, the Roman administrative leader of Palestine (see Special
Topic at 3:13)

3. Gentiles, which might refer to the Roman army or proselyte Jews

4. the “people of Israel,” which would refer to the Jewish authorities and
the Jewish mob who asked for Barabbas to be released and Jesus to be crucified

SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT

4:28 “Your hand and Your purpose predestined
to occur” Even before creation God had His plan of redemption (cf. Matt.
25:34; John 17:24; Eph. 1:4; I Pet. 1:20; Rev. 13:8; Acts 2:13; 3:18; 13:29).
These enemies of Christ only performed that which God wanted them to perform.
Jesus came to die (cf. Mark 10:45). The term translated here “predestine” is a
compound of the preposition “before” and “to set bounds” (cf.
Rom. 8:29,30; I Cor. 2:7; Eph. 1:5,11).

The definitive passages on predestination in
the NT are Rom. 8:28-30; Rom. 9; and Eph. 1:3-14. These texts obviously stress
that God is sovereign. He is in total control of all things, including human
history. There is a preset divine redemption plan being worked out in time.
However, this plan is not arbitrary or selective. It is based not only on God’s
sovereignty and foreknowledge, but also on His unchanging character of love,
mercy, and undeserved grace.

We must be careful of our western (American)
individualism or our evangelical zeal coloring this wonderful truth. We must
also guard against being polarized into the historical, theological conflicts
between Augustine and Pelegius or Calvinism and Arminianism.

Predestination is not a doctrine meant to limit
God’s love, grace, and mercy, nor to exclude some from the gospel. It is meant
to strengthen believers by molding their worldview. God’s love is
for all mankind (cf. I Tim. 2:4; II Pet. 3:9). God is in control of all
things. Who or what can separate us from Him (cf. Rom. 8:31-39)? Predestination
forms one of two ways to view life. God views all history as present. Humans are
time-bound. Our perspective and mental abilities are limited. There is no
contradiction between God’s sovereignty and mankind’s free will. It is a
covenantal structure. This is another example of biblical truth given in
paradoxical, dialectical, tension-filled pairs. Biblical doctrines are presented
from different perspectives. They often appear paradoxical. The truth is a
balance between the seemingly opposite pairs. We must not remove the tension by
picking one of the truths. We must not isolate any biblical truth into a
compartment by itself.

It is also important to add that the goal of
election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4;
2:10)! We were chosen to be “holy and blameless.” God chooses to change us so
that others may see the change and respond by faith to God in Christ.
Predestination is not a personal privilege, but a covenantal responsibility! We
are saved to serve! See Special Topic at 2:47.

4:29 “speak Your word” This is a present active infinitive. This is a prayer
for continual boldness (cf. Eph. 6:19 and Col. 4:3) and an affirmation of
inspiration (cf. II Tim. 3:15-17).

NASB“with all confidence”

NKJV, NRSV,
TEV“with all boldness”
NJB“with all fearlessness”

See Special Topic following.

SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)

4:30 “while you extend Your hand to heal”
This was an anthropomorphic phrase (see Special Topic at 2:33) used to describe
God revealing His compassion and power. The signs were a way to confirm the
gospel message. It was a radically different message from what they had heard
all their lives in the synagogue.

4:31 “the place where they had gathered
together was shaken” God encouraged these witnesses by another physical
demonstration of His power and presence, just as He did at Pentecost. The word
is used of wind blowing upon a sailing vessel.

▣ “all filled with the Holy Spirit”
Notice that here again all were filled (cf. 2:4; 4:8,31; 9:17; 13:9,52, see full
note at 5:17). This filling was for the bold proclamation of the gospel. Also
notice that tongues are not
mentioned. In Acts when tongues are mentioned, they are usually in an
evangelistic context of the gospel overcoming cultural-ethnic and/or
geographical barriers.

▣ “the word of God” The Jerome
Biblical Commentary (p. 180) has a good note about this phrase, “this is a
favorite Lucan way of expressing the Christian message (see 6:2,7; 8:14; 11:1;
13:5,7,44,46,48; 16:32; 17:13; 18:11). Variants of it are “te word of the Lord”
(8:25; 13:49; 15:35,36; 19:10,20; 20:35) or simply “the word” (4:29; 6:4; 8:4;
10:44; 11:19; 14:25; 16:6).”

This is the central question of faith, “Is the gospel presented in the NT the
word of God?” Faith energized by the Spirit says “yes”!!

▣ “with boldness” See Special Topic at
4:29.

NASB (UPDATED) TEXT: 4:32-35

³²And the congregation of
those who believed were of one heart and soul; and not one of them
claimed that anything belonging to him was his own, but all things were common
property to them. ³³And with great power the apostles were giving
testimony to the resurrection of the Lord Jesus, and abundant grace was upon
them all. ³⁴For there was not a needy person among them, for all who
were owners of land or houses would sell them and bring the proceeds of the
sales ³⁵and lay them at the apostles’ feet, and they would be
distributed to each as any had need.

4:32 “who believed were of one heart and
soul” The spirit of unity among the believers (cf. 1:14) reflected the
unity of the Triune God (cf. John 17:11,21,23; Eph. 4:4-6). These very words are
used in Mark 12:30 to reflect the first commandment in Deut. 6:4-5.

▣ “all things were common property to them”
They felt and acted like a family. This was the church’s first attempt to
finance ministry. It was voluntary and mutual, not mandatory. Love and concern,
not government or social leveling, was the motive!

4:33 “were giving testimony to the
resurrection” This was the central truth of their message ( cf. I
Corinthians 15). Jesus was alive!

▣ “and abundant grace was upon them all”
We learn from Paul’s letters that at a later time this church was very poor (cf.
Rom. 15:3; Gal. 2:10). Abundant grace, like abundant living (cf. John 10:10) has
little to do with material things. Notice this abundance was upon all of them,
not just the leaders, the possessors of certain gifts, or those of a certain
socio-economic level.

4:34 The church felt a responsibility
for one another. Those who had, gave freely to those in need (cf. v. 35). This
is not communism, but love in action.

4:35 “lay them at the apostles feet”
This is a cultural idiom of giving something to another. They laid their goods
and money at the Apostles’ feet because they had laid their lives at Jesus’
feet.

▣
“they would be distributed” This is an
imperfect passive indicative, which shows continual action in past time.
This follows the synagogue pattern of helping the poor and needy.

▣ “as
any had need”
There is an interesting comment in Klein, Blomberg, and Hubbard’s
Introduction to Biblical Interpretation, pp. 451-453, that Marx’s manifesto
contains two quotes from Acts:

1. “from each according to his ability” – 11:29

2. “to each according to his need”

The hermeneutical problem is that modern people try to use the Bible to
support that which the Bible itself never addressed or realized. The Bible
cannot mean to us what it never meant to the original author or hearer. We can
apply the text in different ways to our cultural and existential situation, but
our application must be inseparably linked to the original author’s intended
meaning. Every biblical text has only one meaning, but many applications or
significances. (See my Biblical Interpretation Seminar at
www.freebiblecommentary.org )

NASB (UPDATED) TEXT: 4:36-37
³⁶Now Joseph, a Levite of Cyprian
birth, who was also called Barnabas by the apostles (which translated means Son
of Encouragement), ³⁷and who owned a tract of land, sold it and
brought the money and laid it at the apostles’ feet.

4:36 “Joseph, a Levite” The Old
Testament forbade priests to own land, but the Roman authorities had changed
many things in Palestine.

▣ “called Barnabas by the apostles (which
translated means Son of Encouragement)” This is the popular meaning of
“Barnabas.” In Aramaic it could have meant “son of prophecy” or in Hebrew
possibly “son of Nebo” (AB, vol. 1). He was an early leader in the Jerusalem
church and Paul’s friend and missionary companion. Eusebius, an early church
historian, says that he was one of the seventy in Luke 10.

SPECIAL TOPIC: BARNABAS

4:37 “who owned a tract of land” He
was a man of means (like Nicodemus and Joseph of Aramathea). Chapter 5 shows the
potential for abuse in this method of financing ministry (e.g., jealousy, lying,
and death).

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Who are the Sadducees? Why were they so mad?

2. What is the Sanhedrin?

3. What is the significance of Ps. 118?

4. Why is v. 12 so significant?

5. Does the predestination of v. 28 refer to individuals or God’s plan of
redemption? Why?

6. Is Luke trying to set a precedent for the church in 4:32-5:11?

ACTS 5

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Ananias and Sapphira	Lying to the Holy Spirit	The Sharing of Goods	Ananias and Sapphira	The Fraud of Ananias and Sapphira
		(4:32-5:11)
		4:32-5:6
5:1-11	5:1-11		5:1-6	5:1-6
		5:7-11	5:7-8	5:7-11
			5:9-11
Many Signs and Wonders Performed	Continuing Power in the Church	Second Arrest of the Apostles	Miracles and Wonders	The General Situation
5:12-16	5:12-16	5:12-21a	5:12-16	5:12-16
Persecution of the Apostles	Imprisoned Apostles Freed		The Apostles are Persecuted	The Apostles’ Arrest and Deliverance
5:17-26	5:17-21		5:17-21a	5:17-18
				5:19-21a
				A Summons to Appear Before the Sanhedrin
	Apostles on Trial Again	5:21b-26	5:21b-26	5:21b-26
	5:22-32
5:27-32		5:27-32	5:27-28	5:27-33
	Gamaliel’s Advice	Gamaliel	5:29-32
5:33-42	5:33-42	5:33-39a	5:33-39a	Gamaliel’s Intervention
				5:34-39a
		5:39b-42	5:39b-42	5:39b-41
				5:42

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-6

¹But
a man named Ananias, with his wife Sapphira, sold a piece of property, ²and
kept back some of the price for himself, with his wife’s full knowledge,
and bringing a portion of it, he laid it at the apostles’ feet. ³But
Peter said, “Ananias, why had Satan filled your heart to lie to the Holy Spirit
and to keep back some of the price of the land? ⁴While it
remained unsold, did it not remain your own? And after it was sold, was
it not under your control? Why is it that you have conceived this deed in your
heart? You have not lied to men but to God.” ⁵And as he heard these
words, Ananias fell down and breathed his last; and great fear came over all who
heard of it. ⁶The young men got up and covered him up, and after
carrying him out, they buried him.

5:1 “Ananias” The full Hebrew name
would have been Hananiah, which means “YHWH has graciously given” or “YHWH is
gracious” (BDB 337).

▣ Sapphira” This was Ananias’ wife.
The name in Aramaic means “beautiful.” They were both believers.

5:2 kept back” This same rare verb (nosphizomai) is used in the
Septuagint (LXX) of Joshua 7:1 to describe the sin of Achan. F. F. Bruce, in his
commentary on Acts (NIC) has made the comment that Ananias was to the early
church what Achan was to the Conquest. This sin had the potential of hurting the
entire church. This term is also used in Titus 2:10 of slaves stealing from
their masters.

▣ “bringing a portion of it, he laid it at
the apostles’ feet” This mimics what Barnabas did in 4:37. This couple
had the freedom to sell or not to sell their personal property (cf. v. 4). They
had the freedom to give some or all of it to the Lord’s work. They did not have
the right to give part, but claim they gave all. Their motives and duplicitous
actions revealed their heart (cf. v. 4c; Luke 21:14). God looks at the heart
(cf. I Sam. 16:7; I Kgs. 8:39; I Chr. 28:9; Pro. 21:2; Jer. 17:10; Luke 16:15;
Acts 1:24; Rom. 8:27).

5:3 “Satan. . .Holy Spirit” This shows
the presence of the two spiritual forces which are active in our world and in
our lives. In Eph. 2:2-3 (cf. James. 4) are listed the three enemies of
post-Genesis humanity:

1. the fallen world system

2. a personal tempter

3. our fallen nature

SPECIAL TOPIC: SATAN

SPECIAL TOPIC: PERSONAL EVIL

▣ “filled” This is the same word used
of the Spirit (cf. Eph. 5:18). Filling requires cooperation! We are filled with
something (see full note at 5:17)! Satan is involved, but we are responsible
(cf. Luke 22:3-6). I recommend the book Three Crucial Questions About
Spiritual Warfare, by Clinton E. Arnold. Surprisingly there is continuing
satanic influence in the lives of believers (cf. Eph. 6:10-19; I John 5:18-19).
See fuller notes at 2:4 and 3:10.

This phrase (i.e., filled your heart”) may be a Hebrew idiom (cf. Esther 7:5;
Eccl. 8:11; 9:3). Many scholars assume an Aramaic original to the early chapters
of Acts.

▣ “to lie to the Holy Spirit” They
lied to Peter and the church, but in reality they lied to the Spirit.
Theologically this is very similar to Jesus asking Paul on the road to Damascus,
“Why are you persecuting Me?” (cf. Acts 9:4). Paul was persecuting individual
believers, but Jesus took it personally, as does the Spirit here. This should be
a word of warning to modern believers.

5:4 This verse has two questions that
expect “yes” answers. This is a grammatical feature, not an interpretive issue.

▣ “You have not lied to men but to God”
It was not that they kept part of the money, but that they lied to make
themselves look spiritual. Notice that even a kind, generous act, which is done
with a bad motive, is a sin (cf. Rom. 14:23c). Notice that the Holy Spirit
mentioned in v. 3 here is called God.

5:5 “fell down and breathed his last”
In the ancient world one’s last breath was evidence that the spirit of the
person had left (cf. Jgds. 4:2; Ezek. 21:7 in the LXX). This rare term is found
in the NT only in Acts (cf. 5:4,10; 12:23). This is an example of temporal
judgment. This is similar to God’s judgment on Aaron’s sons in Leviticus 10. Sin
is serious to God. It cost a life (cf. II Kgs. 14:6; Ezek. 18:4,20).

▣ “a
great fear came over all” This possibly was the purpose of this temporal
judgment. This would be analogous to the OT deaths of Nadab and Abihu of
Leviticus 10 and Uzzah of II Samuel 6. Based on I Cor. 11:30; James 5:20; and I
John 5:16-17, it is possible to assume that some sins by believers result in an
early death. It is hard to keep the balance between the holiness of God
(transcendence) and Fatherhood of God (immanence).

5:6 “they buried him” Jews of the
first century did not practice embalming (they still do not), probably because
of Gen. 3:19 (cf. Ps. 103:14; 104:29). A person had to be buried quickly,
usually within one day.

Because of the offense there was no memorial service or other Christian
burial rites.

SPECIAL TOPIC: BURIAL PRACTICES

NASB (UPDATED) TEXT: 5:7-11

⁷Now there elapsed an
interval of about three hours, and his wife came in, not knowing what had
happened. ⁸And Peter responded to her, “Tell me whether you sold the
land for such and such a price?” And she said, “Yes, that was the price.” ⁹Then
Peter
said to her, “Why is it that you have agreed together to put the Spirit
of the Lord to the test? Behold, the feet of those who have buried your husband
are at the door, and they will carry you out as well.”
¹⁰And immediately she fell at his feet and breathed her last, and the
young men came in and found her dead, and they carried her out and buried her
beside her husband. ¹¹And great fear came over the whole church, and
over all who heard of these things.

5:7 “about three hours” This shows the
vividness of the account by an eyewitness. Luke’s writing is characterized by
this attention to details. It reflects both his writing style and research
methods (i.e., interviews with eyewitnesses).

5:8 The lie, the pretense continues!

5:9 “test” In a round about sense,
this was a test of the presence and power of the Holy Spirit, God the Father’s
personal presence on earth (see Special Topic at 1:2). There are temporal
consequences, as well as eternal consequences for challenging the Spirit! These
two did not realize that it was the Spirit they were lying to, but Peter did.

There are two Greek terms used to denote a test. This one connotes “to test
with a view toward destruction.” This possibly reflects Exod. 17:2 and Deut.
6:16, where these texts warn against tempting/testing YHWH (cf. Ps.
78:18,41,56).

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

5:10 The term used to describe “the
young men” (neōteroi) in v. 6 is different from the term neanikoi
in v. 10. It is uncertain whether this is just authorial variety or a different
group of young men in the church. Both Greek words come from the same root word
(neos).

5:11 “great fear. . .over all who heard of
these things” Luke uses the common word phobos several times in
this same general sense (cf. Luke 1:69; 3:37; Acts 19:17). For believers it is a
sense of reverence, respect, and awe, but for unbelievers it is a sense of
foreboding, fear, and terror (cf. Luke 12:4-5; Heb. 10:31).

▣
“church” This is the first time this term is used in Acts, although it is
in the Textus Receptus at 2:47. See Special Topic following.

SPECIAL TOPIC: CHURCH (EKKLESIA)

NASB (UPDATED) TEXT: 5:12-16
¹²At the hands of the apostles
many signs and wonders were taking place among the people; and they were all
with one accord in Solomon’s portico. ¹³But none of the rest dared to
associate with them; however, the people held them in high esteem. ¹⁴And
all the more believers in the Lord, multitudes of men and women, were constantly
added to their number, ¹⁵to such an extent that they even
carried the sick out into the streets and laid them on cots and pallets, so that
when Peter came by at least his shadow might fall on any one of them. ¹⁶Also
the people from the cities in the vicinity of Jerusalem were coming together,
bringing people who were sick or afflicted with unclean spirits, and they were
all being healed.

5:12-16 This is a brief summary, which
is so characteristic of the book of Acts (cf. 2:43-47 and 4:32-35).

5:12 “many signs and wonders” This is
an Imperfect passive (deponent) indicative. These two terms appear in Peter’s
quote from Joel 2 in Acts 2:19. Miracles were repeatedly performed (cf. 2:43;
4:30; 5:12; 6:8; 7:36; 14:3; 15:20). Remember that the miraculous is not
automatically a sign of deity (cf. Matt. 24:24; and II Thess. 2:9), but it was
and is a way to confirm the Christian message, which was so radically different
from the focus and emphasis of Judaism.

▣ “they were all in one accord” See
note at 1:14. It is important to Luke to emphasize this again and again. It was
an ideal that did not last long!

▣ “in
Solomon’s portico” This was an open colonnade within the Temple area
along the eastern wall of the Court of the Gentiles. Jesus often taught there
also (cf. John 10:23). This was the site of Peter and John’s first arrest.

5:13

NASB“none of the rest dared to associate
with them”

NKJV, NRSV “none of the rest dared join them”
TEV“Nobody outside the group dared join
them”
NJB“No one else dared to join them”

This is an unusual phrase. It seems to describe the negative side of “fear.”
There are several groups designated in this context (cf. vv. 12-16). For most,
the events were a draw to faith in Christ (cf. #5 and possibly #6 and #7) or a
confirmation of faith in Christ (i.e., #3).

1. the Apostles, v. 12

2. the people, vv. 12,13

3. the believers (i.e., in one accord in Solomon’s portico), v. 12

4. the rest (i.e., the Jewish leadership), v. 13

5. new believers, v. 14

6. the sick of Jerusalem, v. 15

7. the sick and possessed from the surrounding villages, v. 16

The present middle infinitive
“to associate” is literally “to glue.” Luke uses this term often, but in a wide
variety of senses. Here it refers to their not becoming part of the new group
(i.e., believers in Jesus as the promised Messiah).

5:14 “believers” This is a present active participle, which implies an
ongoing action. See Special Topics at 2:40 and 3:16.

NASB, TEV,

NJB, NIV “in the Lord”

NKJV, NRSV “to the Lord”

This grammatical form (i.e., eight
case system) can be understood as
dative (“to”) or locative (“in”). I think it is a way to show
that believers belong to the Lord. We are His possession, and He is ours!

▣
“women” Luke especially highlights “women,” both in the Gospel and Acts
(i.e., 1:14; 8:12; 16:1,13; 17:4,12,34; 18:2; 21:5). Jesus brings a new sense of
dignity and worth to women and children.

▣
“were constantly added to
their number“ Luke often used summary statements of the growth of
the church (cf. 2:47; 5:14; 6:7; 9:31; 12:24; 16:5; 19:20).

5:15 “when Peter came by at least his shadow”
Miracles at this stage were common as a way of confirming the gospel. Peter was
the obvious spokesman for the Apostles. This same type of confirming, healing
also occurred through Paul (cf. 19:12).

As interpreters we must remember that these miracle signs were given to

1. show the compassion of God

2. show the truth of the gospel

3. show who were the God-called leaders

These signs were given in a particular culture, for a specific purpose.
Because God did it there, it does not automatically mean that He will do the
same in every period of history in every culture. Not that God is not active in
every age nor less compassionate, but that the people of God must walk by faith
and not by sight! Miracles continue, but salvation of sinners must be the
greatest goal, not physical healing for those who will still die!

It seems to me that God has not changed. His character, power, compassion,
and desire for all to be saved remains the same, but looking at history
theologically, there are two major periods of intense, supernatural signs, both
from God and from Satan.

1. surrounding the time of the incarnation and development of the early
church

2. preceding the end-time events when believers will be under terrible
persecution

I would like to quote A. T. Robertson, Word Pictures in the New Testament,
vol. III, p. 62

“There was, of course, no virtue or power in Peter’s shadow. That was faith
with superstition, of course, just as similar cases in the Gospels occur (Matt.
9:20; Mark 6:56; John 9:5) and the use of Paul’s handkerchief (Acts 19:12). God
honours even superstitious faith if it is real faith in him. Few people are
wholly devoid of superstition.”

5:16 “they were all being healed” This
is an imperfect passive indicative, which asserts
each one was healed (the agent is unexpressed, but probably the Spirit) one at a
time, over and over and over, until none were left!

This is a summary type statement. Are we to take it literally (i.e., every
single one)? Jesus required faith or used the healing to (1) train the disciples
or (2) cause the crowds to listen.

It is shocking to me that not all those healed in the NT were simultaneously
“saved” (i.e., trust Christ and have eternal life). Physical healing is a poor
substitute for spiritual salvation. Miracles are only truly helpful if they
bring us to God. All humans live in a fallen world. Bad things happen. God often
chooses not to intervene, but this says nothing about His love and concern. Be
careful of demanding that God act miraculously every time in this current evil
age. He is sovereign and we do not know the full implications of any given
situation.

At this point I would like to add my commentary notes from II Tim. 4:20 about
Paul and physical healing (see
www.freebiblecommentary.org ) :

“There are so many questions we would like to ask the NT writers. One subject
all believers think about is physical healing. In Acts (cf. 19:12; 28:7-9) Paul
is able to heal, but here and in II Cor. 12:7-10 and Phil. 2:25-30, he seems
unable. Why are some healed and not all, and is there a time window connected to
healing which has closed?

I surely believe in a supernatural, compassionate Father who has and does
heal physically as well as spiritually, but why is this healing aspect seemingly
present and then noticeably absent? I do not think that it is connected to human
faith, for surely Paul had faith (cf. II Corinthians 12). I feel that healing
and believing miracles affirmed the truthfulness and validity of the gospel,
which it still does in areas of the world where it is first proclaimed. However,
I feel that God wants us to walk by faith and not by sight. Also, physical
illness is often allowed in believer’s lives (1) as temporal punishment for sin;
(2) as consequences of life in a fallen world; and (3) to help believers mature
spiritually. My problem is that I never know which one is involved! My prayer
for God’s will to be done in each case is not a lack of faith but a sincere
attempt to allow the gracious, compassionate God to work His will in each life.”

▣ “unclean spirits” See Special Topics
below.

SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)

SPECIAL TOPIC:
EXORCISM

NASB (UPDATED) TEXT: 5:17-26
¹⁷But the high priest rose up,
along with all his associates (that is the sect of the Sadducees),
and they were filled with jealousy.
¹⁸They laid hands on the apostles and put them in a public jail. ¹⁹But during the night an angel of the Lord opened the gates of the
prison, and taking them out he said, ²⁰“Go, stand and speak to the
people in the temple the whole message of this Life.” ²¹Upon hearing
this, they entered into the temple about daybreak and began to teach.
Now when the high priest and his associates came, they called the Council
together, even all the Senate of the sons of Israel, and sent orders to
the prison house for them to be brought. ²²But the officers who came
did not find them in the prison; and they returned and reported back,
²³saying, “We found the prison house locked quite securely and the
guards standing at the doors; but when we had opened up, we found no one
inside.” ²⁴Now when the captain of the temple guard and the
chief priests heard these words, they were greatly perplexed about them as to
what would come of this. ²⁵But someone came and reported to them,
“The men whom you put in prison are standing in the temple and teaching the
people!” ²⁶Then the captain went along with the officers and
proceeded to bring them back without violence (for they were afraid
of the people, that they might be stoned).

5:17 “they were filled with jealousy”
The Greek word simply means “to boil.” Therefore, context must tell us it is
zealousness or jealousy. This shows the true motivation of the religious
leaders, jealousy! In Luke’s Gospel Jesus’ main enemies were the Pharisees, but
in Acts His followers’ main enemies were the Sadducees.

The verb “filled” is used in a
variety of ways by Luke to show what characterizes or describes a person or
personified entity.

1. John the Baptist, even before his birth, was filled with the Holy Spirit –
Luke 1:15

2. Elizabeth was filled with the Holy Spirit – Luke 1:41

3. Zacharias was filled with the Holy Spirit –Luke 1:61

4. all in the Synagogue who heard Jesus speak were filled with rage – Luke
4:28

5. those in the house where the paralytic was lowered through the roof were
filled with fear – Luke 5:26

6. Pharisees and Scribes traveling with Jesus on a Sabbath were filled with
rage – Luke 6:11

7. those in the upper room on Pentecost were filled with the Holy Spirit –
Acts 2:4

8. those who heard Peter speak in the temple were filled with amazement –
Acts 3:10

9. Peter speaking before the Sanhedrin was filled with the Holy Spirit – Acts
4:8

10. all in the upper room were filled with the Holy Spirit – Acts 4:31

11. Satan filled Ananias’ and Sapphira’s hearts – Acts 5:3

12. Peter and John spoke to the Sanhedrin again and they were filled with
jealousy – Acts 5:17

13. Jerusalem filled with the gospel – Acts 5:28

14. the seven full of the Spirit and wisdom – Acts 6:3

15. Stephen full of faith and the Holy Spirit – Acts 6:5,8; 7:55

16. Ananias lays hands on Saul/Paul and he is filled with the Holy Spirit –
Acts 9:17

17. Paul preaches filled with the Spirit – Acts 13:9

18. Jews in the crowd who Paul preached to were filled with jealousy – Acts
13:45

19. the disciples were continually filled with joy and the Holy Spirit – Acts
13:52

20. Ephesus was filled with confusion – Acts 19:29

In the presence of the gospel what are you “filled” with?

5:18 These first chapters in Acts show
the problems faced by the early church. The problems differ from age to age,
culture to culture, but God is for us, with us, and empowers us to overcome.
Nothing—prison, attempted humiliation, threats, etc.—can rob believers of the
presence and peace of Christ (cf. Rom. 8:31-39).

5:19 “an angel of the Lord” This
phrase is used two ways in the OT.

1. an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23;
I Sam. 24:16; I Chr. 21:15ff; Zech. 1:28)

2. as a way of referring to YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13;
48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2)

Luke uses the phrase often (cf. Luke 1:11,13; 2:9; Acts 5:19; 7:30; 8:26;
12:7,11,23; 10:3; 27:23), but in the sense of #1 above. The NT does not use
sense #2, except in Acts 8:26 and 29, where, “an angel of the Lord” is
paralleled to the Holy Spirit.

▣ “opened the gates of the prison”
This is similar to Paul and Silas’ experience at Philippi (cf. Acts 16:26). In
many ways the life of Peter is paralleled in Paul. This may have been Luke’s
literary intentionality.

5:20 “Go, stand and speak” These
function as three imperatives.

1. Go, present middle
(deponent) imperative

2. Stand, aorist passive participle
used as an imperative (Friberg’s, Analytical Greek New
Testament, p. 379)

3. Speak, present active imperative

The angel had an evangelistic mission for the early church (and for today’s
church).

▣
“speak to the people” This was the major thrust of the Apostles’
ministry. Boldness (see Special Topic at 4:29), not fear, characterizes their
new spirit-filled lives.

NASB“the whole message of the Life”
NKJV“all the words of this life”
NRSV“the whole message about this life”
TEV“all about this new life”
NJB“all about this new Life”

This phrase is speaking about the new life (zōe, eternal life) found
only in the gospel of Jesus Christ. They had been freed both spiritually
(salvation) and physically (out of prison). Now they were to tell all to all
(cf. Matt. 28:18-20; Luke 24:47; Acts 1:8)!

5:21 Notice that being supernaturally
freed did not imply that they would not be imprisoned again. Even God’s
provision does not mean that all difficulties will be solved or removed in
ministry (cf. Matt. 5:10-12; Rom. 8:17; I Pet. 4:12-16)

▣ “the
Council. . .the Senate of the sons of Israel” See Special Topic:
Sanhedrin at 4:5. To whom does “the Senate” refer? Curtis Vaughan, in Acts,
pp. 39-40, says it was the elders of Jerusalem who were not members of the
Sanhedrin at that present time (cf. M. R. Vincent, Word Studies, Vol. 1,
p. 234), but the NASB and NIV translations assume that Council and Senate are
synonymous.

5:23 “locked” This is a perfect passive participle. The idea was that
the prison doors were secure and the guards set (perfect
active participle), but the prisoners were gone.

5:24 “they were greatly perplexed”
Luke uses this term several times. It is an intensified form of aporeō
(cf. Luke 24:4; Acts 25:20) with dia (cf. Luke 9:7; Acts 2:12; 5:24;
10:17). Its basic meaning is doubt, uncertainty, or perplexity.

▣ “as to what would come of this” The
grammatical form of the phrase is an incomplete
Fourth class conditional sentence (an
plus aorist middle [deponent] optative). The
optative mood expresses perplexity (cf. Luke 1:61-62; 3:15; 8:9; 15:26;
22:23; Acts 5:24; 8:31; 10:17; 21:33, see James Allen Hewett, New Testament
Greek, p. 195).

5:26 “they were afraid of the people, that
they might be stoned”
This showed the popularity of the early church (cf. v. 13; 2:47; 4:21) and the
source of the continuing jealousy of the Jewish leaders.

NASB (UPDATED) TEXT: 5:27-32
²⁷When they had brought them,
they stood them before the Council. The high priest questioned them, ²⁸saying,
“We gave you strict orders not to continue teaching in this name, and yet, you
have filled Jerusalem with your teaching and intend to bring this man’s blood
upon us.”
²⁹But Peter and the apostles
answered, “We must obey God rather than men.
³⁰The God of our fathers raised up Jesus, whom you had put to death
by hanging Him on a cross.
³¹He is the one whom God exalted to His right hand as Prince and a
Savior, to grant repentance to Israel, and forgiveness of sins. ³²And
we are witnesses of these things; and so is the Holy Spirit, whom God has
given to those who obey Him.”

5:28

NASB, NRSV,
TEV“strict orders”
NKJV“strictly command”
NJB“strong warning”

The NKJV has “Did we not strictly
command you not to teach in this name,” which is a Greek manuscript variant
found in the Greek texts א², D, and E, but not in MSS P⁷⁴, א^*, A, or B. The UBS⁴ puts the
NKJV option in the text, but “not” in brackets. This question expects a “yes”
answer. The Apostles were warned!

The construction is a Semitic idiom (cf. Luke 22:15) similar to the
cognate accusative in Koine Greek, where the
verb (parangellō) and the
direct object (parangelia) are from the same root. This
construction intensifies the basic meaning of the terms. It is interesting that
this term in the Koine papyri found in Egypt meant an official summons to court
or an order from a court (cf. Moulton and Milligan, Vocabulary of the Greek
New Testament, p. 481).

▣
“this man’s”
This expression shows the contempt of the Jewish leaders. They never mention
Jesus’ name. The Talmud even calls Him “so and so” (cf. M. R. Vincent, Word
Studies, vol. 1, p. 234).

▣
“blood upon us”
Peter and John were continuing to assert that these Jewish leaders engineered
Jesus’ death (cf. v. 30; 2:33; 3:14-15; 4:10). This was also Stephen’s
accusation in 7:52.

5:29 “must” This word dei means
moral necessity. This shows the Apostles’ obligation to preach the truth,
regardless of the consequences (cf. 4:19). See full note at 1:16.

5:30 “The God of our fathers” These
early Christians believed they were the true spiritual heirs and descendants of
the OT people of God (cf. 3:13; Rom. 2:28-29; Gal. 6:16; I Pet. 3:5,9; Rev.
1:6).

▣
“raised up Jesus”
The NT affirms that the Father raised Jesus (cf. Acts 2:24,32; 3:15,26; 4:10;
5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9) to confirm the truth of Jesus’
life and teachings. This is a major aspect of the Kerygma (cf. I
Corinthians 15).

It should also be noted that the NT affirms that the Son and the Spirit were
also involved in this great affirmation event.

1. the Son – John 2:19-22; 10:17-18

2. the Spirit – Rom. 8:11

▣
“whom you had put to death by hanging Him on a cross” This relates back
to the curse of Deut. 21:23. These religious leaders wanted Jesus, a Messianic
pretender, to bear the curse of YHWH. Jesus bore the curse of the OT law (i.e.,
the soul that sins will surely die [cf. Ezek. 18:4,20] and all humans have
sinned, cf. Rom. 3:9-18, 23) for us (cf. Gal. 3:13; Col. 1:14). Jesus was the
innocent lamb of God who gave Himself for the estranged world (cf. John 1:29; II
Cor. 5:21).

5:31 “God exalted to His right hand”
The term “exalted” is translated in John 3:14 as “lifted up” and in Phil. 2:9 as
“highly exalted.” The cross was Christ’s means of exaltation and triumph (cf.
Col. 1:15; II Cor. 2:14).

The anthropomorphic phrase “right hand” was a metaphor for the place of power
and authority (cf. Matt. 26:64). God is an eternal Spirit. He does not have a
physical body. See Special Topic at 2:33.

▣
“Prince” This verse clearly and specifically asserts the Messiahship of
Jesus. This same term was used of Jesus in 3:15, where it could be translated
“Author” (NRSV). It can mean “chief,” “pioneer,” or “prince.” It was also used
of the founder of a school or family (cf. Heb. 2:10; 12:2). See Special Topic at
3:15.

▣
“Savior” This term was used in the first century Greco-Roman world of
Caesar. He claimed to be the savior of culture and peace. Another term which the
Caesars claimed for themselves, but Christians used uniquely for Jesus, was Lord
(kurios).

This term “Savior” was used in the OT as a term for YHWH (cf. II Sam. 22:3;
Ps. 106:21; Isa. 43:4,11; 45:15,21; 49:26; 60:16; 63:8). NT writers often assert
the deity of Jesus by attributing to Him OT titles of YHWH. Notice how Paul in
his letter to Titus does this.

1. 1:3, “God our Savior”

2. 1:4, “Christ Jesus our Savior”

3. 2:10, “God our Savior”

4. 2:13, “our great God and Savior, Christ Jesus”

5. 3:4, “God our Savior”

6. 3:6, “Jesus Christ our Savior”

▣ “to
grant repentance to Israel, and forgiveness of sins” This shows the
purpose of Jesus’ death (cf. Luke 24:47 and Acts 2:38). It is unusual for NT
authors to refer to repentance as a gift from God (cf. Acts 11:18 [to Gentiles];
II Tim. 2:25; and possibly also Rom. 2:4). Usually it is one of the requirements
of the New Covenant for the human recipient of the gospel (cf. Mark 1:15 and
Acts 3:16,19; 20:21). I think it is a literary way to show that God wants all
humans made in His image to be saved. It is not an issue related to God’s
sovereignty.

Often those who focus solely on God’s part in the New Covenant use this verse
to prove that salvation is all of God and does not involve any participation on
the part of mankind. However, this is a good example of proof-texting a passage
to fit one’s preconceived system of theology. The Bible clearly asserts the
priority and necessity of God’s initiation, but also reveals that the concept of
“covenant” best describes His chosen model of how to relate to needy humanity.
Freedom is a gift which God gave in creation. God does not violate this
gift/responsibility (cf. Rom. 2:4; II Cor. 7:10). He does draw us, woo us, work
with us, and provide a way of redemption (cf. John 6:44,65). But fallen humans
must respond and continue to respond in repentance, faith, obedience, and
perseverance.

Here is an interesting quote from Frank Stagg, New Testament Theology,
p. 119:

“Men cannot achieve but only receive repentance, yet they must receive it. By
faith a man receives Christ into his innermost person; and Christ, as a
transforming presence reverses the course of that life from self-trust to trust
in God, from self-assertion to self-denial. This conversion is the reversal of
the Fall, in which man sought to find the whole meaning of his existence within
himself.”

5:32 Several times in Acts Peter
referred to the fact that the Apostles and disciples are witnesses of Jesus’
life and death and resurrection. In this context he adds, “the Holy Spirit” as
witness. This may be a way of affirming the two necessary OT witnesses to
confirm a matter (cf. Num. 35:30; Deut. 17:6).

Luke/Acts speak of the gift of the Spirit

1. at baptism – 2:38

2. at obedience to the gospel – 5:32

3. cannot be bought – 8:19-20

4. to the Gentiles – 10:45; 11:17

5. from the Father – Luke 11:13 (cf. James 1:17)

▣
“those who obey Him” Obedience is a lifestyle choice! We must obey by
believing the gospel. We must continue in obedience to enjoy its fruits (cf.
Matt. 7:24-27; Luke 6:46-48). The rare term “obey” (peithomai plus
archē, cf. 27:21; Titus 3:1), used in vv. 29 and 32, was a combination of
the terms “ruler” (archē) and obey.

NASB (UPDATED) TEXT: 5:33-39
³³But when they heard this, they
were cut to the quick and intended to kill them. ³⁴But a Pharisee
named Gamaliel, a teacher of the Law, respected by all the people, stood up in
the Council and gave orders to put the men outside for a short time. ³⁵And
he said to them, “Men of Israel, take care what you propose to do with these
men. ³⁶For some time ago Theudas rose up, claiming to be somebody,
and a group of about four hundred men joined up with him. But he was killed, and
all who followed him were dispersed and came to nothing. ³⁷After this
man, Judas of Galilee rose up in the days of the census and drew away some
people after him; he too perished, and all those who followed him were
scattered. ³⁸So in the present case, I say to you, stay away from
these men and let them alone, for if this plan or action is of men, it will be
overthrown; ³⁹but if it is of God, you will not be able to overthrow
them; or else you may even be found fighting against God.”

5:33

NASB“they were cut to the quick”
NKJV“they were furious”
NRSV“they were enraged”
TEV“they were so furious”
NJB“this so infuriated them”

This term literally means “cut with a
saw” or “gnash with the teeth.” This very same term in the same form is also
used in 7:54, where the added phrase, “cut to the heart,” shows the full
metaphorical sense (see also Luke 2:35). This strong term (i.e., diaprō)
is similar in meaning to 2:37a.

▣
“intended to kill them” This is an
imperfect middle (deponent) indicative, implying that (1) they began at
this point to try to kill them or (2) this was a recurrent plan and desire. From
our knowledge of the early church’s growth from Acts, #1 fits best. Notice it is
the Sadducees who expressed this anger and murderous intent. It is just possible
that the Pharisees (i.e., Gamaliel) saw the early church as a useful thorn to
poke at the Sadducean rejection of resurrection in general. Pharisees would not
want to affirm the resurrection of Jesus, but would affirm the concept of a
resurrection followed by a future life with God.

It is surprising to modern Bible readers that religious leaders could plan
murder. Remember these were Sadducees committed to the writings of Moses, which
commanded that a blasphemer must be stoned to death. These leaders thought they
were acting on God’s behalf and in conformity to His word (cf. Lev. 24:10-16).

5:34 “Pharisees” See Special Topic
following.

SPECIAL TOPIC: PHARISEES

SPECIAL TOPIC: GAMALIEL

5:36-37 “Theudas. . .Judas of Galilee”
Josephus mentions these same two names (cf. Antiq. 20.5.1). However, he
listed them in the reverse order. Further historical information shows that
there were two persons by this name who were Jewish zealots against Rome.
Therefore, both the NT and Josephus could be accurate. The one mentioned by
Gamaliel rebelled in a.d. 6, whereas the one mentioned by Josephus
rebelled in a.d. 44.

5:37 “in the days of the census”
Josephus (cf.
Antiq.18.1.1; Wars 2.8.1) tells us that Augustus ordered a tax to
be levied on the Jews, soon after Archelaus was dethroned and Quirinius was made
legate of Syria (i.e., about a.d. 6-7). These census for taxation purposes
occurred every fourteen years, but took years to complete.

▣
“Judas of Galilee”
He is mentioned several times by Josephus (cf. Antiq. 18.1.1-6; 20.5.2
and also in Wars 2.8.1; 2.17.8-9). His revolt occurred in about
a.d. 6 or 7. He was the founder of the zealot movement. The zealots
(Josephus calls them “the fourth philosophy) and the Sicarii (i.e., assassins)
are possibly the same political movement.

5:38 “stay away from these men and let them
alone” What surprising advice! This phrase has two
aorist active imperatives.

1. aphistēmi, separate, put away

2. aphiēmi, send away, dismiss

▣ “if”
This is a
third class conditional sentence,
which means potential action.

5:39 “if” This is a
first class conditional sentence, which usually denotes an affirmation of
truth, but here it cannot be true. This shows the literary use of this
grammatical form.

▣ “or
else you may even be found fighting against God” It must be remembered
that these religious leaders think they are acting on God’s behalf. The very
fact that Gamaliel speaks the possibility of their being sincerely wrong is a
shocking statement (cf. 11:17).

NASB (UPDATED) TEXT: 5:40-42

⁴⁰They
took his advice; and after calling the apostles in, they flogged them and
ordered them not to speak in the name of Jesus, and then released them. ⁴¹So they went on their way from the presence of the Council, rejoicing
that they had been considered worthy to suffer shame for His name. ⁴²And every day, in the temple and from house to house, they kept right on
teaching and preaching Jesus as the Christ.

5:40 “They took his advice” This
phrase is included in v. 39 in some translations (cf. NRSV) and in v. 40 in
others (cf. NASB, NKJV). The TEV and NJB keep it in v. 39, but start a new
paragraph.

▣
“flogged” This was not the same as the Roman flogging (mastix, cf.
Acts 22:24-25), which Jesus endured. This referred to the Jewish beating with
rods (cf. Deut. 25:3; i.e., derō, Luke 12:47-48; 20:10-11; 22:63). It was
very painful, but not life-threatening.

The interpretive problem is that these two Greek terms are often used
interchangeably. The Septuagint of Deut. 25:3 has mastix, but it refers
to a Jewish punishment. Luke regularly uses derō for this Jewish
synagogue beating (literally “skinning an animal”).

▣ “and
ordered them not to speak in the name of Jesus” This same Council had
done this earlier (cf. 4:17,21). This time they beat them and repeated the
warning.

5:41 Jesus had predicted this type of
treatment (cf. Matt. 10:16-23; Mark 13:9-13; Luke 12:1-12; 21:10-19; John
15:18-27; 16:2-4).

▣
“rejoicing that they had been considered worthy to suffer shame for His name”
This seems surprising to us today because we live in a society where physical
persecution is so rare, but this has not been the case for the vast majority of
believers through the centuries.

Jesus plainly said that His followers would suffer. Please read Matt.
5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4;; 8:17; II Cor.
4:16-18; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4. Also notice how in
I Peter Jesus’ suffering (cf. 1:11; 2:21,23; 3:18; 4:1,13; 5:1) is to be
emulated by His followers (cf. 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10).

5:42 “every day, in the temple” These
early witnesses of Jesus refused to be silenced, even in the very heart of
Judaism, the temple in Jerusalem.

▣
“from house to house” The early church had their meetings in private
homes spread throughout the city (cf. 2:46). There were no church buildings
until several hundred years later.

NASB, NKJV “the Christ”

NRSV, TEV,
REB“the Messiah”

In this Jewish setting the title “Messiah” (see Special Topic at 2:31) is
more appropriate (cf. 2:31; 3:18; 5:42; 8:5; 9:22), as Peter used in Matt.
16:16. When Paul preached to Jews he also used this as a reference to the
promised, anointed One (cf. 17:3; 18:5,28).

DISCUSSION QUESTIONS FOR ACTS 3-5

These discussion questions are provided to help you think through the major
issues of this section of the book. They are meant to be thought-provoking, not
definitive.

1. Why did the Apostles stay within Judaism so long?

2. List the titles of Jesus and their meanings which are used in chapter 3.

3. What are the two minimal requirements in salvation?

4. Why is Moses quoted so often in the New Testament?

5. What is the significance of the Abrahamic covenant to the NT church?

6. Why were Peter and John arrested?

7. Outline Peter’s third sermon.

8. What is significant about the prayer of 4:24-31?

9. To be truly New Testament must one be communistic? (cf. 4:32)

10. List the reasons why Luke included the account of Ananias and Sapphira.

11. Did Ananias realize that he was filled with Satan? Did he realize that he
had lied to God?

12. Why was God seemingly so harsh?

13. What about miracles (especially healings) in our day?

14. Why were the Sadducees so mad?

15. Why did the angel release the Apostles from prison?

16. Outline Peter’s fourth sermon. List the common elements between his other
recorded sermons in Acts.

17. Who was Gamaliel?

18. Why should Christians rejoice in suffering?

ACTS 6

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Appointment of the Seven	Seven Chosen to Serve	Choice of the Seven	The Seven Helpers	The Institution of the Seven
6:1-6	6:1-7	6:1-7	6:1-4	6:1-6
			6:5-6
6:7			6:7	6:7
Th e Arrest of Stephen	Stephen Accused of Blasphemy	Preaching and Martyrdom of Stephen	The Arrest of Stephen	Stephen’s Arrest
		(6:8-7:2a)
6:8-15	6:8-15	6:8-7:2a	6:8-15	6:8-15

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT
THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapters 6 and 7 are Luke’s literary/historical way of beginning to
discuss the Gentile mission.

B. The church in Jerusalem had grown rapidly by this time (cf. 6:1).

C. The Church was made up of Aramaic-speaking Jews from Palestine and
Greek-speaking Jews from the Diaspora.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:1-6
¹Now at this time while the
disciples were increasing in number, a complaint arose on the part of the
Hellenistic Jews against the native Hebrews, because their widows
were being overlooked in the daily serving of food. ²So the
twelve summoned the congregation of the disciples and said, “It is not desirable
for us to neglect the word of God in order to serve tables.
³Therefore, brethren, select from among you seven men of good
reputation, full of the Spirit and of wisdom, whom we may put in charge of this
task. ⁴“But we will devote ourselves to prayer and to the ministry of
the word.” ⁵The statement found approval with the whole congregation;
and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip,
Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch.
⁶And these they brought before the apostles; and after praying, they
laid their hands on them.

6:1 “disciples” This is literally
“learners” from the
verb manthanō. It is
important to realize that the NT emphasizes “becoming disciples” (cf. Matt.
28:19; Act 14:21), not merely making a decision. This designation for believers
is unique to the Gospels and Acts. In the Letters, the terms “brothers” and
“saints” are used to designate the followers of Jesus.

▣ “were increasing in number“
This is a present active participle. Growth always
causes tension.

▣ “complaint” This term means “to
speak privately in a low voice” (i.e., private conversations between
individuals, Moulton, Analytical Lexicon, p. 81). It occurs several times
in the LXX of Exodus describing the Wilderness Wandering Period (cf. Exod.
16:7,8; 17:3; also Num. 11:1; 14:27). This same word is found in Luke 5:30 and
several times in John (cf. 6:41,43,61; 7:12,32).

▣ “the Hellenistic Jews against the
native
Hebrews” This refers to believing Jews, those who were from Palestine and
spoke primarily Aramaic and those who grew up in the Diaspora and spoke
primarily Koine Greek. There were certainly cultural and racial overtones in
this situation.

▣ “the daily serving of food“
The early church followed the patterns of the Synagogue. Every week funds (i.e.,
alms) were collected to feed the poor. This money was used to buy food, which
was given out weekly by the Synagogue and daily by the early church. See Special
Topic: Almsgiving at 3:2.

It seems from history that many Jewish families who lived and worked in other
countries returned to Palestine in the father’s later years so that he could be
buried in the Promised Land. Therefore, there were many widows in Palestine,
especially the Jerusalem area.

Judaism had an institutional (i.e., Mosaic Covenant) concern for the poor,
alien, and widows (cf. Exod. 22:21-24; Deut. 10:18; 24:17). Luke’s writings show
that Jesus, too, cared for widows (cf. Luke 7:11-15; 18:7-8; 21:1-4). It is,
then, natural that the early church, patterning itself on both the Synagogue
social services and the teachings of Jesus, would have an overt concern for
church widows.

6:2 “The twelve” This was the
collective title for the Apostles in Acts. Those were the first specially chosen
companions of Jesus during His earthly ministry, starting in Galilee.

▣ “summoned the congregation of the
disciples” Exactly what is meant here is uncertain in this sense that the
church was made up of several thousand people at this point, so no home or
business was large enough to accommodate this gathering. This must have taken
place in the Temple itself, probably Solomon’s Portico (cf. 3:11; 5:12).

This is the first example of what came to be called congregational polity
(cf. vv. 3,5; 15:22). This is one of three biblical ways the modern church
organizes itself:

1. episcopal (i.e., one top leader)

2. presbyterian (i.e., a group of leaders)

3. congregational (i.e., the whole body of believers)

All are present in Acts 15.

▣ “It is not desirable for us to neglect the
word of God in order to serve tables” This is not a disparaging word
about serving, but the beginning of the sensed need for a division of pastoral
responsibilities among the people of God. These were not offices, but delegated
functions. Gospel proclamation must take priority over some needed ministries.
The Apostles were uniquely called and qualified for their task. Nothing should
take away from that task. This was not an “either/or,” but a “both/and”
situation.

The word “serve” is the common Greek term for service, diakonia.
Unfortunately many modern commentators, looking for guidelines for the later
office of deacon (cf. Phil. 1:1; I Tim. 3:8-10,12-13), have used this text to
define that ministry task. However, these are not “deacons”; they are lay
ministers/preachers. Only eisegesis can find deacons in Acts 6.

It is interesting to me how this early church conducted its ministry without
buildings.

1. When they all met together it must have been at the Temple.

2. On Sabbaths they surely met with their local synagogues and on Sundays
probably in house churches.

3. During the week (daily) the Apostles moved from believer’s home to
believer’s home (cf. 2:46).

6:3

NASB, NRSV “select”
NKJV“seek out”
TEV“choose”
NJB“must select”

This is an
aorist middle
(deponent) imperative. Something
had to be done to restore unity and the spirit of one accord. This pastoral
issue had the potential to affect the furtherance of the gospel. The church had
to organize for ministry. Every believer is a called, gifted, full-time minister
(cf. Eph. 4:11-16).

▣ “seven men” There is no reason for
this number except that it was often the symbolic number of perfection in the OT
because of its relation to the seven days of creation (cf. Genesis 1; Psalm
104). In the OT there is a precedent for this same process of developing a
second-tier leadership (cf. Numbers 18). See Special Topic: Number Symbolism in
Scripture at 1:3.

NASB, NJB “of good reputation”
NKJV“of good reputation”
NRSV“of good standing”
TEV“who are known to be”

The differences in these English translations reflect the two different
usages of this term.

1. “to witness to” or provide information about (cf. TEV, NIV)

2. “to speak well of someone” (cf. Luke 4:22).

▣ “full of the Spirit” The filling of
the Spirit has been mentioned several times in Acts, usually in connection with
the Twelve and their preaching/teaching/reaching ministries. It denotes power
for ministry. The presence of the Spirit in a person’s life is detectible. There
is evidence in attitude, actions, and effectiveness. Widows are important, but
gospel proclamation is priority (cf. v. 4). See full note on “filling” at 5:17.

▣ “and of wisdom” There are two kinds
of wisdom in the OT.

1. grasp of knowledge (academic)

2. wise living (practical)

These seven men had both!

▣ “whom we may put in charge of this task”
They had a task-oriented assignment. This passage
cannot be used to assert that deacons handle the business matters (KJV,
“this business”) of the church! The word “task” (chraomai) means “need,”
not “office” (Alfred Marshall, RSV Interlinear, p. 468).

6:4 “devote ourselves” This Greek term
is used in several senses.

1. to closely associate with someone, Acts 8:13

2. to personally serve someone, Acts 10:7

3. to be steadfastly committed to something or someone

a. the early disciples to each other and prayer, Acts 1:14

b. the early disciples to the Apostles’ teaching, Acts 2:42

c. the early disciples to each other, Acts 2:46

d. the Apostles to the ministry of prayer and the Word, Acts 6:4 (Paul uses
the same word to call believers to steadfastness in prayer, Rom. 12:12; Col.
4:2).

▣ “prayer and the ministry of the word”
This phrase is fronted (i.e., placed first) in the Greek sentence for emphasis.
Isn’t it paradoxical that it was these “seven” who were the first to catch the
vision of the world mission of the gospel, not the Apostles. It was “the seven”
whose preaching forced the break with Judaism, not the Apostles.

It is so shocking that the Apostles were not the initiators of the Great
commission, but these Greek-speaking Jews. Acts never records them fulfilling
the task assigned to them by the Apostles but instead depicts them as gospel
preachers. Their qualifications seem more in line with this task than the
administration and pastoral care needed by the church in Jerusalem.

Instead of bringing peace, their ministries brought conflict and persecution!

6:5 “Stephen” His name means “victor’s
crown.” All of the “seven” had Greek names, but most Jews of the Diaspora had
both a Hebrew name and a Greek name. Just the names themselves do not mean they
were all Greek-speaking Jews. Reason says there may have been both groups
present.

▣ “full of faith” The term faith came
from an OT word (i.e., emeth) that originally meant a person whose feet
were in a stable stance. It came to be used metaphorically for someone who was
trustworthy, faithful, dependable, and loyal. In the NT this term is used for
the believer’s response to God’s promise through Christ. We trust His
trustworthiness! We faith His faithfulness. Stephen trusted in God’s
trustworthiness; therefore, he was characterized by God’s character (i.e., full
of faith, faithfulness).

SPECIAL TOPIC: Believe, Trust, Faith,
and Faithfulness in the Old Testament (ןמא)

▣ “full of. . .the Holy Spirit” There
are many different phrases which describe the ministry of the Spirit to
believers:

1. the wooing of the Spirit (cf. John 6:44,65)

2. the baptism of the Spirit (cf. I Cor. 12:13)

3. the fruit of the Spirit (cf. Gal. 5:22-23)

4. the gifts of the Spirit (cf. I Cor. 12)

5. the filling of the Spirit (cf. Eph. 5:18).

To be full of the Spirit implies two things: (1) that the person is saved
(cf. Rom. 8:9) and (2) that the person is led by the Spirit (cf. Rom. 8:14). It
seems that one’s “fullness” is related to one’s continually being filled (present
passive imperative of Eph. 5:18). For “filled” see full note at 5:17.

▣ “Philip” There are several Philips
in the NT. This one was one of the Seven. His name means “lover of horses.” His
ministry is told in Acts 8. He was instrumental in the revival in Samaria and a
personal witness to a governmental official from Ethiopia. He is called “the
evangelist” in Acts 21:8 and his daughters were also active in ministry (i.e.,
prophetesses, cf. Acts 21:9, see SPECIAL TOPIC: WOMEN IN THE BIBLE at 2:17).

▣
“Prochorus” Little is known of this person. In The International
Standard Bible Encyclopedia, vol. 4, James Orr (ed.) says he became bishop
of Nicomedia and was martyred at Antioch (p. 2457).

▣
“Nicanor” Nothing is known about this person in church history. His name
is Greek and means “conqueror.”

▣
“Timon” Nothing is known about this person in church history. His name is
Greek and means “honorable.”

▣
“Parmenas” This is a shortened form of Parmenides. Church
tradition says he was martyred at Philippi during the reign of Trajan (cf.
The International Standard Bible Encyclopedia, vol. 4, p. 2248).

▣ “Nicholas, a proselyte from Antioch”
More information may have been given about this man because his city may have
been Luke’s home. Being a Jewish proselyte involved three ritual acts:

1. that the person baptized himself in the presence of witnesses

2. that the person, if a male, was circumcised

3. that the person, if they had opportunity, offered a sacrifice in the
temple

There has been some confusion about this man in church history because there
is a group of a similar name mentioned in Rev. 2:14-15. Some early church
fathers (i.e., Irenaeus and Hippolytus) thought he was the founder of this
heretical group. Most of the church fathers who mention a connection at all
think the group may have tried to use his name to assert their founder was a
leader in the Jerusalem church.

6:6 “they laid their hands on them”
The grammar implies that the whole church laid hands on them (cf. 13:1-3),
although the referent to the pronoun is ambiguous.

The Roman Catholic Church has used texts like this one to assert Apostolic
Succession. In Baptist life we use texts like this to assert ordination (i.e.,
to dedicate people to a particular ministry). If it is true that all believers
are called, gifted ministers (cf. Eph. 4:11-12), then there is no distinction in
the NT between “clergy” and “laity.” The elitism set up and propagated by
biblically unsupported ecclesiastical traditions needs to be reexamined in light
of NT Scripture. Laying on of hands may denote function, but not special
standing or authority. Many of our denominational traditions are historically or
denominationaly-based and not a clear biblical teaching or mandate. Tradition is
not a problem until it is raised to the level of Scriptural authority.

SPECIAL TOPIC: LAYING ON OF HANDS IN THE
BIBLE

NASB (UPDATED) TEXT: 6:7
⁷The word of God kept on
spreading; and the number of the disciples continued to increase greatly in
Jerusalem, and a great many of the priests were becoming obedient to the faith.

6:7 “The word of God” This refers to
the gospel of Jesus Christ. His life, death, resurrection, and teaching about
God form the new way of viewing the Old Covenant (cf. Matt. 5:17-48). Jesus is
the word (cf. John 1:1; 14:6). Christianity is a Person! See full note at 4:31.

▣ “kept on spreading” All three verbs in v. 7 are
imperfect tense. This is a central theme in Acts. God’s word is spreading
by people trusting in Christ and becoming a part of the new people covenant of
God (cf. 6:7; 12:24; 19:20).

This may be an allusion to God’s promises to Abraham about the numerical
growth of his family, who became the old covenant people of God (cf. 7:17; Gen.
17:4-8; 18:18; 28:3; 35:11).

▣ “a great many of the priests were becoming
obedient to the faith” This was one of the causes of the Jewish
leadership (i.e., Sadducees) unrest over Christianity. Those who knew the OT
well were being convinced that Jesus of Nazareth was truly the promised Messiah.
The inner circle of Judaism was cracking!

The summary statements of growth may be a key to the structure of the book
(cf. 9:31; 12:24; 16:5; 19:20; 28:31).

▣ “the faith” This term may have
several distinct connotations:

1. its OT background means “faithfulness” or “trustworthiness”; therefore, it
is used of our faithing the faithfulness of God or our trusting in the
trustworthiness of God (see Special Topic at 6:5)

2. our accepting or receiving God’s free offer of forgiveness in Christ

3. faithful, godly living

4. the collective sense of the Christian faith or the doctrinal truth about
Jesus (cf. Rom. 1:5; Gal. 1:23; and Jude 3 & 20). In several passages, such as
II Thess. 3:2, it is difficult to know which sense Paul had in mind.

See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, Trust (noun,
verb, adjective) at 3:16.

NASB (UPDATED) TEXT: 6:8-15
⁸And Stephen, full of grace and
power, was performing great wonders and signs among the people. ⁹But
some men from what was called the Synagogue of the Freedmen, including
both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and
argued with Stephen. ¹⁰But they were unable to cope with the wisdom
and the Spirit with which he was speaking. ¹¹Then they secretly
induced men to say, “We have heard him speak blasphemous words against Moses and
against God.” ¹²And they stirred up the people, the elders and
the scribes, and they came up to him and dragged him away and brought him before
the Council. ¹³They put forward false witnesses who said, “This man
incessantly speaks against this holy place and the Law; ¹⁴for we have
heard him say that this Nazarene, Jesus, will destroy this place and alter the
customs which Moses handed down to us.” ¹⁵And fixing their gaze on
him, all who were sitting in the Council saw his face like the face of an angel.

6:8 “full of grace and power” “Full of
grace” refers to the blessing of God on his life and ministry. See special Topic
at 5:17.

This term “power” relates to the next phrase, “performing great signs and
wonders.”

▣ “was performing great wonders and signs”
This is an
imperfect tense (like v. 7). This
possibly occurred before his choice as one of the Seven. Stephen’s gospel
message was continually corroborated by his person (i.e., full of grace) and
power (i.e., signs and wonders).

6:9 “some men from. . .some from”
There is the question concerning how one interprets how many groups rose up
against Stephen.

1. one synagogue (men from all countries listed)

2. two synagogues

a. of Jews from Cyrenia and Alexandria

b. of Jews from Cilicia and Asia (Paul was from Cilicia)

3. one synagogue, but two groups

4. five separate synagogues

The Greek genitive masculine plural
article (tōn) is repeated twice.

▣
“from what is called” The reason for this phrase is that the term
“freedman” is a Latin word; therefore, it had to be interpreted for clarity.
Apparently these were Jews who had been taken into foreign lands as slaves
(military or economic), but had now returned to Palestine as freedmen, but still
Koine Greek was their first language.

6:10 Not only was Stephen’s gospel
message confirmed by power signs, but apparently it was logically persuasive.
Chapter 7 is an example of his preaching.

▣ “the
Spirit” In the Greek text there is no way to distinguish capitals;
therefore, this is the interpretation of the translators. A capital “S” would
refer to the Holy Spirit, a small “s” to the human spirit (KJV, NRSV footnote,
REB, cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11; 5:4; 16:18; II Cor.
2:13; 7:13; 12:18; Gal. 6:18; Phil. 4:23). This may be an allusion to Pro.
20:27.

See SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NEW TESTAMENT at 2:2.

6:11 “they secretly induced men to say”
The term “induced” can mean (1) to bribe (cf. Louw and Nida, Lexicon,
vol. 1, pp. 577-578) or (2) to scheme secretly (cf. Bauer, Arndt, Gingrich, and
Danker, A Greek-English Lexicon, p. 843). This is the same technique used
against Jesus (cf. Matt. 26:61) and Paul (cf. Acts 21:28). Their charge was a
violation of Exod. 20:7, which carried the death penalty.

▣ “We have heard him speak blasphemous words
against Moses”
Stephen’s sermon in Acts 7 answers this charge. Whether Acts 7 was typical of
Stephen’s gospel preaching or a special sermon meant to answer this specific
charge is uncertain, but Stephen probably used the OT often to assert Jesus’
Messiahship.

▣ “and
against
God” These Jews put God after Moses! Their very sentence structure
reveals the perception problem. Moses’ Law had become ultimate.

6:12 “the elders and the scribes. . .the
Council” The phrase “elders and scribes” is often a shortened designation
for the members of the Sanhedrin, which is referred to in this context by the
term “the Council.” It was the religious authority of the Jewish nation in the
Roman period before a.d. 70. It
was made up of

1. the High Priest(s) and his family

2. local wealthy land owners and civic leaders

3. local scribes

It totaled seventy leaders from the Jerusalem area. See Special Topic: The
Sanhedrin at 4:5.

6:13 “this man” This is a Semitic way
to show contempt. This phrase is often used of Jesus.

▣
“speaks against this holy place and the Law” This phrase is an extension
of the charge in v. 11. This may refer to Stephen’s affirmation of Jesus’ words
about the Temple’s destruction recorded in Luke 19:44-48 (also Mark 13:2), or
Jesus’ threat in Matt. 26:61; 27:40; Mark 14:58; 15:29; John 2:19 (cf. v. 14).
Jesus saw Himself as the “new Temple,” the new center of worship, the new
meeting place of God and humanity (cf. Mark 8:31; 9:31; 10:34). God’s judgment
was coming on Herod’s building.

Stephen’s preaching about a full and free forgiveness in Jesus was probably
the source of “speaks against the Law.” The gospel message reduces “the Mosaic
Covenant” to a historical witness instead of a means of salvation (cf. Galatians
3 and the NT book of Hebrews).

For first century Jews this was radical teaching, blasphemy! This truly
departs from a typical OT understanding of monotheism, salvation, and the unique
place of Israel. The NT has a radical reoriented focus (i.e., Jesus not Israel,
grace not human merit).

6:14 In a sense their charges were
true! These two charges were designed to stir up both the Sadducees (i.e.,
“destroy this place”) and the Pharisees (i.e., “alter the customs which Moses
handed down”).

▣ “this Nazarene, Jesus” See Special
Topic at 2:22.

6:15
“fixing their gaze on him” This is a literary device often used by Luke.
It denotes uninterrupted attention (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12;
6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1).

▣ “his
face like the face of an angel” This may have been similar to

1. Moses’ face glowing after visiting with YHWH (cf. Exod. 34:29-35, II Cor.
3:7)

2. Jesus’ face and body glowing during His transfiguration (cf. Matt. 17:2;
Luke 9:29)

3. the messenger angel of Daniel 10:5-6

This was a way of metaphorically denoting one who had been in the presence of
God.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why did the early church choose
their best spiritual men to serve tables?

2. Why is there tension in rapid growth?

3. What is the purpose of laying on hands?

4. Why was Stephen attacked?

ACTS 7

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Stephen’s Speeches	Stephen’s Address: the Call of Abraham	Preaching and Martyrdom of Stephen	Stephen’s Speech	Stephen’s Speech
		(6:8-8:1a)
7:1-8	7:1-8		7:1	7:1-8
			7:2-8
	The Patriarchs in Egypt	7:2b-8
7:9-16	7:9-16	7:9-16	7:9-16	7:9-16
7:17-22	7:17-36	7:17-22	7:17-22	7:17-22
7:23-29		7:23-29	7:23-29	7:23-29
7:30-43		7:30-34	7:30-34	7:30-34
	Israel Rebels Against God	7:35-43	7:35-38	7:35-43
	7:37-43
	God’s True Tabernacle		7:39-43
7:44-50	7:44-50	7:44-50	7:44-47	7:44-50
	Israel Resists the Holy Spirit		7:48-50
7:51-53	7:51-53	7:51-53	7:51-53	7:51-53
The Stoning of Stephen	Stephen the Martyr		The Stoning of Stephen	The Stoning of Stephen, Saul as Persecutor
7:54-8:1a	7:54-60	7:54-8:1a	7:54-8:1a	7:54-8:1

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Stephen’s speech in Acts 7 is the longest recorded in Acts. It breaks the
theological ground for Paul’s (and the church’s) understanding of the gospel’s
relationship to the Old Testament. Stephen’s sermon answers the charges made
against him, showing that

1. God has acted outside the Temple

2. God works with Gentiles

3. Jews have always rejected God’s message, men, and now they have rejected
the Messiah!

B. Stephen’s defense affected Saul of Tarsus’ heart and Paul’s theology.

C. Stephen reveals the continuing covenant infidelity of the Jewish people
and God’s revelations outside the Promised Land and apart from the Temple in
Jerusalem, which had become the focus of first century Jewish worship.

D. The Jewish people had regularly rejected God’s spokesman and now they did
it again. They had violently rejected Jesus of Nazareth and they were about to
violently reject Stephen, His witness.

E. Stephen is charged by the same group with similar blasphemes as Jesus was.
As he was being stoned Stephen said several things which mimic Jesus’ words and
actions on the cross. Was this an intentional literary device used by Luke? It
seems so!

F. Stephen’s perspective on the relationship between Jews and Christians will
set the stage for the persecution (cf. 8:1-3) and ultimate splitting (i.e.,
a.d. 70 curse formulas) of these two groups. It is surely possible that
God used Stephen, as He did Samson in the OT, to start a fight thereby forcing
the spread of the gospel beyond Palestine.

G. Stephen’s speech/defense/sermon has several details which differ from the
Hebrew OT (he quotes from the Septuagint). Should scholars try to defend
Stephen’s sayings or allow them to be Jewish traditions or even historical
errors? This question reveals the emotional and intellectual biases of
interpreters. I believe that the Bible is true history, that Christianity stands
or falls on the events of the Bible. However, the very beginning of the Bible
(i.e., Genesis 1-11) and the end of the Bible (i.e., book of Revelation) are not
“typical history”! As for the intervening accounts I think they are accurate and
true. This takes into account that sometimes there are:

1. differences in numbers

2. differences in genre

3. differences in detail

4. rabbinical techniques of interpretation (ex. combining two or more texts)

These do not affect my affirmation of the historical accuracy or
trustworthiness of biblical narratives. Stephen may have been recounting what he
learned in Synagogue school or he may have modified texts to fit his purpose! To
miss his message by focusing on one or two details shows our modern sense of
historiography and not the first century’s sense of history.

H. Basic Outline of Stephen’s historical overview of God’s dealing with
Israel in chapter 7

1. the Patriarchs, vv. 2-16

2. the Exodus and Wilderness Wanderings, vv. 17-43

3. the Tabernacle and Temple, vv. 44-50

4. the application to them of his summary of the OT history, vv. 51-53

I. Stephen uses several OT references (quotes and allusions).

1. 7:3 – Gen. 12:1

2. 7:5 – Gen. 12:7 or 17:8

3. 7:6-7a – Gen. 15:13-14

4. 7:7b – Exod. 3:12

5. 7:8a – Gen. 17:9-14

6. 7:8b – Gen. 21:2-4

7. 7:8c – Gen. 25:26

8. 7:8d – Gen. 35:22-26

9. 7:9 – Gen. 37:10,28; 45:4

10. 7:10 – Gen. 39:21; 41:40-46

11. 7:11 – Gen. 41:54-55; 42:5

12. 7:12 – Gen. 42:2

13. 7:13 – Gen. 45:1-4

14. 7:14 – Gen. 45:9-10

15. 7:15 – Gen. 46:5; 49:33; Exod. 1:6

16. 7:16 – Gen. 23:16; 50:13

17. 7:17 –Exod. 1:7-8

18. 7:18 – Exod. 1:8

19. 7:19 – Exod. 1:10-11

20. 7:20 – Exod. 2:2

21. 7:21 – Exod. 2:5,6,10

22. 7:22 – Exod. 2:10

23. 7:23 – Exod. 2:11-12

24. 7:26 – Exod. 2:13

25. 7:27-28 –Exod. 2:14

26. 7:30 – Exod. 3:1-2

27. 7:29a –Exod. 2:15

28. 7:29b – Exod. 2:22; 4:20; 18:3-4

29. 7:32 – Exod. 3:6

30. 7:33-34 – Exod. 3:5,7-10

31. 7:36 – Exod. 12:41; 33:1

32. 7:37 – Deut. 18:15

33. 7:38 – Exod. 19:17

34. 7:39 – Num. 14:3-4

35. 7:40 – Exod. 32:1,23

36. 7:41 – Exod. 32:4,6

37. 7:42-43 – Amos 5:25-27

38. 7:44 – Exod. 25:31,36-40

39. 7:45 –Josh. 3:14ff; 18:1; 23:9

40. 7:46 – II Sam. 7:8ff

41. 7:47 – I Kings 6-8; II Chronicles 1-6

42. 7:49-50 –Isa. 66:1-2

Another good Scriptural summary of Israel’s history is Nehemiah 9.

1. 9:6 – Genesis 1-11

2. 9:7-8 – Genesis 12-50

3. 9:9-14 – Exodus (the exodus)

4. 9:15-21 – Numbers (the wilderness wandering period)

5. 9:22-25 – Joshua (the conquest)

6. 9:26-31 – Judges

7. 9:32-38 – Samuel, Kings, Chronicles (the Monarchy)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 7:1-8
¹The high priest said, “Are these
things so?” ²And he said, “Hear me, brethren and fathers! The God of
glory appeared to our father Abraham when he was in Mesopotamia, before he lived
in Haran, ³and said to him,
‘Leave your country and your relatives, and come into the land that I will show
you.‘ ⁴Then he left the land of the Chaldeans and settled in
Haran. From there, after his father died, God had him move to this
country in which you are now living. ⁵But He gave him no inheritance
in it, not even a foot of ground, and yet, even when he had no child, He
promised that He would give it to him as
a possession, and to his descendants after him. ⁶But God spoke
to this effect, that his descendants would be aliens in a foreign land, and
that they would be enslaved and mistreated for four hundred years. ⁷And
whatever nation to which they will be in bondage I Myself will judge,’
said God, ‘and after that they will come out and serve Me in this
place.‘ ⁸And He gave him the covenant of circumcision; and so
Abraham became the father of Isaac, and circumcised him on the eighth day;
and Isaac became the father of Jacob, and Jacob of the twelve
patriarchs.”

7:1 “The high priest” This was
Caiaphas. See note at 4:6.

7:2 “And he said” Stephen’s defense is
very similar to the book of Hebrews. He answered the charges in two ways: (1)
the Jewish people had continually rejected Moses in the past and (2) the Temple
was only one of several ways that God used to speak with Israel. This is a
direct answer to the charges brought against him in 6:13.

▣ “Hear” This is the aorist active imperative form of the Greek
word akouō. It is used in the Septuagint to translate the famous prayer
of Judaism, the Shema (cf. Deut. 6:4-5). It is also used in the prophets
to reflect the sense of “hear so as to respond” (cf. Micah 1:2; 6:1). It is
difficult to be certain this technical connotation is present when these Jewish
men express their Hebrew thoughts in Koine Greek words, but in some contexts
like this it may be true.

▣ “‘The God of glory” This God of
glory (cf. Ps. 29:3) appeared to the Patriarch Abraham (cf. Gen. 12:1, 15:1,4;
17:1; 18:1, 22:1), thus beginning the Jewish people. See Special Topic at 3:13.

▣ “Abraham” Abraham was considered the
father of the Jewish people. He was the first Patriarch. His call and subsequent
walk with God are described in Gen. 12:1-25:11. In Galatians 3 and later Romans
4 Paul uses him as the paradigm of justification by grace through faith.

▣ “when he was in Mesopotamia before he lived
in Haran”
Genesis 11:31 implies that Abraham was in the city of Haran when YHWH spoke to
him. However, the time of God’s contact with Abraham was not specifically
stated. Abraham was from Ur of the Chaldeans (cf. Gen. 11:28,31), but later
moved to Haran (cf. Gen. 11:31,32; 29:4) following God’s command. The point is
that God spoke to Abraham outside of the land of Canaan. Abraham did not own or
possess any part of the Holy Land (cf. v. 5) during his lifetime (except a cave
to bury his family, cf. Gen. 23:9).

The term “Mesopotamia” can refer to the different ethnic groups:

1. a people group in the northern area of the Tigris and Euphrates (i.e.,
“Syria between the Rivers”)

2. a people group near the mouth of the Tigris and Euphrates

7:3 “Leave
your country and your relatives, and come into the land that I will show you“
This is a quote from Gen. 12:1. The theological issue involved in this quote is
when God says this to Abram:

1. while he was in Ur before he took his father Terah and nephew Lot to Haran

2. while he was in Haran and he waited until his father died to follow God
south to Canaan?

7:4 “he left the land of the Chaldeans”
Chaldea (BDB 505) may be the name of a district close to the mouth of the Tigris
and Euphrates Rivers (see note at 7:2). It later came to refer to the nation
which developed in this region, also known as Babylon (BDB 93). This nation also
produced many scholars who developed mathematical formulas related to the
movement of the night lights (i.e., planets, stars, comets, etc.). This group of
wise men (i.e., astrologers) was also known by the name Chaldean (cf. Dan. 2:2;
4:7; 5:7-11).

▣ “Haran” Haran (BDB 357) is a city to
which Terah, Abraham, and Lot moved (cf. Gen. 11:31-32). Another of Abram’s
brothers settled there and the place is called by his name (i.e., city of Nahor,
cf. Gen. 24:10; 27:43). This city on the upper part of the Euphrates (i.e.,
tributary river, Balikh) was started in the third millennium
b.c. and has retained its name until today. Just as a note of interest,
Abraham’s brother, Haran (BDB 248), is not spelled the same in Hebrew as the
city.

▣ “after his father died” Many have
seen a contradiction here between Gen. 11:26,32 and 12:4. There are at least two
possible solutions.

1. Abraham might not have been the oldest son, but the most famous son (i.e.,
listed first).

2. The Samaritan Pentateuch has Terah’s age at death at 145, not 205, as the
Hebrew text.

See Gleason L. Archer, Encyclopedia of Bible Difficulties, p. 378.

7:5 “He promised that
He would give it to him as a possession, and to his descendants after him“
This is an allusion to Gen. 12:7 or 17:8. The theological key is not only God’s
promise, but Abraham’s faith in God giving him a descendant as well as a land.
This faith is highlighted in Gen. 15:6 (cf. Gal. 3:6; Romans 4:3).

7:6 This predictive prophecy is stated
in Gen. 15:13,14 and reaffirmed in Exod. 3:12. However, Exod. 12:40 has “430
years” instead of “400 years.” The Septuagint (LXX) translates Exod. 12:40 as
“and the sojourning of the children of Israel, while they sojourned in the land
of Egypt and the land of Canaan was 430 years.”

The rabbis have said that the number “400 years” starts with the offering of
Isaac in Genesis 22. John Calvin has called the 400 years a round number. It may
relate to four generations of 100 years each (cf. Gen. 15:16).

7:7
“And whatever nation“ This is a quote from the Septuagint of Gen.
15:14. This is not meant to be obtuse, but is a general statement. The nation
was obviously Egypt. Other nations, however (i.e., Philistia, Syria, Assyria,
Babylon), would become Israel’s oppressors and God will judge them also.

▣ “and
after that“ This full phrase is a quote from Exod. 3:12. Stephen
is reciting a loose, running history of Israel.

This text asserts that Canaan and Jerusalem will uniquely become YHWH’s
special place. This fits the emphasis of Deuteronomy.

▣ “in this place“ In the context of the
quote from Exod. 3:12, this refers to Mt. Sinai (see Special Topic at 7:30),
which is also outside the Promised Land and is the site of one of the major
events in the life of Israel (the giving of the Law to Moses).

7:8 “covenant” See Special Topic at
2:47.

▣
“circumcision”
This was practiced by all of Israel’s neighbors, except the Philistines (Greek
Aegean people). For most cultures it was usually a rite of passage into manhood,
but not for Israel, where it was an initiation rite into the covenant People. It
was a sign of a special faith relationship with YHWH (cf. Gen. 17:9-14). Each
Patriarch circumcised his own sons (i.e., acted as priest for his own family).
Robert Girdlestone, Synonyms of the Old Testament, p. 214, says the rite
of circumcision connected the rite of blood-shedding with the act of
circumcision. Blood was connected to covenant forming (cf. Gen. 15:17), covenant
breaking (cf. Gen. 2:17), and covenant redemption (cf. Isaiah 53).

▣ “the twelve patriarchs” This usually
refers to Abraham, Isaac, and Jacob, but here it refers to Jacob’s twelve sons,
who will become the tribes of Israel.

NASB (UPDATED) TEXT: 7:9-10
⁹The patriarchs
became jealous of Joseph and sold him into Egypt. Yet God was
with him,
¹⁰and rescued him from all his afflictions, and
granted him favor and wisdom in
the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all
his household.

7:9 “Joseph” This account is found in
Gen. 37:11,28; 45:4. Stephen is trying to show that the Jewish people and their
leaders have often rejected God’s chosen leader (cf. Moses in v. 35).

7:10 This account is found in Gen.
39:21; 41:40-46.

NASB (UPDATED) TEXT: 7:11-16
¹¹Now
a famine came over all Egypt and Canaan, and great affliction with it,
and our fathers could find no food. ¹²But when Jacob heard that there
was grain in Egypt, he sent our fathers there the first time. ¹³On
the second
visit Joseph made himself known to his brothers, and Joseph’s family was
disclosed to Pharaoh.
¹⁴Then Joseph sent word and invited Jacob his father and all
his relatives to come to him, seventy-five persons in all. ¹⁵And
Jacob went down to Egypt andthere
he and our fathers died. ¹⁶From there they were removed
to Shechem and laid in the tomb which Abraham had purchased for a sum of money
from the sons of Hamor in Shechem.

7:11 This account is found in Gen.
41:54-55; 42:5.

7:12 This account is found in Gen.
42:4.

7:13 This account is found in Gen.
45:1-4.

7:14 “seventy-five” This follows the
Septuagint and the Dead Sea Scrolls manuscripts, while the Masoretic Text has
“seventy” (cf. Gen. 46:27; Exod. 1:5; Deut. 10:22). At first this seems like a
manuscript problem between the LXX, which Stephen quotes, and the Hebrew text of
Exod. 1:5. On further reflection it may be two ways of counting all the
descendants of Jacob. The problem arises between Gen. 46:26 and 27:

1. the MT of verse 27 has two sons born to Joseph in Egypt, while the LXX has
nine, which means that Ephraim and Manassah later had more children between them

2. in the Hebrew text Jacob and his wife are counted, but Ephraim and
Manasseh’s extra children are not counted

In the Greek text (LXX) Jacob and his wife are not counted, but the extra
children of Ephraim and Manasseh are counted. Both are accurate, but they add up
the descendants in different ways at different times in Jacob’s life. The Hebrew
texts known as the Dead Sea Scrolls also have “seventy-five persons” in Gen.
46:27 and Exod. 1:5. Philo of Alexandia was familiar with both numbers.

We are all the benefactors of modern
scholarship when it comes to difficult texts or number problems like this one.
There is a new type of biblical resource available today which targets these
difficult texts. I recommend:

1. Hard Sayings of the Bible, IVP

2. More Hard Sayings of the Bible, IVP

3. Encyclopedia of Bible Difficulties by Gleason Archer.

For a discussion of Acts 7:14-15 see #1 pp. 521-522.

7:15 This account is found in Gen.
46:5; 49:33; Exod. 1:6.

7:16 “to Shechem” From the Genesis
accounts of (1) the burial of Joseph recorded in Josh. 24:32 and (2) the burial
of Jacob recorded in Gen. 50:13, there seems to be a discrepancy in Stephen’s
sermon. The problem is (1) the city; it should be Hebron, not Shechem, or (2)
the patriarch; it should be Jacob, not Abraham. However, Abraham and Jacob both
bought land (cf. Gen. 23:16; 33:19). At Hebron Sarah and Abraham were buried
(cf. Gen. 23:19; 25:9), as were Isaac and Rebekah (cf. Gen. 49:29-31) and Jacob
(cf. Gen. 50:13). Although it is uncertain about a burial plot at Shechem, it is
possible that Abraham had earlier purchased a field on his stop there in Gen.
12:6-7. Later Jacob redeemed that same piece of land (cf. Gen. 33:19; Josh.
24:32). This is obviously speculation, but Stephen appears to be very
knowledgeable of the OT history and this would be the only way to reconcile the
various accounts.

NASB (UPDATED) TEXT: 7:17-29
¹⁷But as the time of the promise
was approaching which God had assured to Abraham, the people increased and
multiplied in Egypt, ¹⁸until
there arose another king over Egypt who knew nothing about Joseph. ¹⁹It was he who took shrewd advantage of our race and mistreated our
fathers so that they would expose their infants and they would not survive. ²⁰It was at this time that Moses was born; and he was lovely in the sight
of God, and he was nurtured three months in his father’s home.
²¹And after he had been set outside, Pharaoh’s daughter took him away
and nurtured him as her own son.
²²Moses was educated in all the learning of the Egyptians, and he was
a man of power in words and deeds.
²³But when he was approaching the age of forty, it entered his mind
to visit his brethren, the sons of Israel. ²⁴And when he saw one
of them being treated unjustly, he defended him and took vengeance
for the oppressed by striking down the Egyptian. ²⁵And he supposed
that his brethren understood that God was granting them deliverance through him,
but they did not understand. ²⁶On the following day he appeared to
them as they were fighting together, and he tried to reconcile them in peace,
saying, “Men, you are brethren, why do you injure one another?” ²⁷But
the one who was injuring his neighbor pushed him away, saying, “Who
made you a ruler and judge over us? ²⁸You
do not mean to kill me as you killed the Egyptian yesterday, do you?” ²⁹At this remark, Moses fled and became an alien in the land of Midian,
where he became the father of two sons.

7:17 This would refer to Gen. 15:12-16
(the Promise) and Exod. 1:7 (their large number).

7:18 “until
there arose another king“ This is a quote from Exod. 1:8. There
has been and continues to be debate among scholars on the date of the Exodus.
The identity of this Egyptian king is caught up in the disagreement. One could
identify him as an Egyptian king from the XVIII dynasty (1445
b.c.) or from the XIX dynasty (1290
b.c.). One theory is to relate this Egyptian king to the first native
Egyptian dynasty who overthrew the Hyksos (Semitic) rulers of Egypt. This would
explain the use of
heteros in v. 18. A native Egyptian would not want Semites, like the
Hebrews, in large numbers in his territory, fearing another invasion like the
Hyksos.

SPECIAL TOPIC: THE DATE OF THE EXODUS

7:19 This account is found in Exod.
1:10ff.

7:20 “Moses was born” This account is
found in Exodus 2.

▣ “was lovely in the sight of God”
This is a Hebrew idiom of beauty (cf. Exod. 2:2). Even Josephus comments on
Moses’ beauty (cf. Antiq. 2.9.6).

7:21 This account is found in Exod.
2:5-6,10.

▣ “he
had been set outside” This is the Greek term ektithēmi, which
means “to expose” (cf. v. 19) or “place outside.” The Egyptians forced the
Hebrews to abandon their male children to the elements and wild beasts so as to
control their rapid population growth.

NASB, NKJV “Pharaoh’s daughter took him away”

NRSV, NJB “Pharaoh’s daughter adopted him”
TEV“the king’s daughter adopted him”

The term anaireō literally
means “to lift up.” Moses was literally “lifted up” out of the river and by this
act, became the adopted son of Pharaoh’s daughter.

7:22 Moses had the best academic and
military training available in his day at the court of Pharaoh.

▣ “he was a man of power in words and deeds”
This must be a summary of Moses’ later life because at his encounter with YHWH
at the burning bush he claimed he could not speak well (cf. Exod. 4:10-17).

7:23-24 This account is in Exod.
2:11-12.

7:23 “he was approaching the age of forty”
I think it was D. L. Moody who said Moses’ life can be divided into three groups
of forty:

1. for the first forty years he thought he was somebody (i.e., educated at
Pharaoh’s court)

2. for the second forty years he thought he had become a nobody (i.e., exiled
to the land of Midian and learned the ways and terrain of the Sinai desert)

3. for the third forty years he found out what God could do with a nobody
(i.e., led the people of God to the Promised Land)

7:25 This verse is Stephen’s
assumptions (possibly Jewish traditions); they are not stated in Exodus.

7:26-29 This account is found in Exod.
2:13-14.

7:28 The question expects a “no”
answer.

7:29 “At this remark Moses fled“ This account is found in Exod.
2:15,22. Moses’ fear at killing an Egyptian shows that Pharaoh was not
supportive of his being an adopted child of one of his daughters. Even so,
Hebrews 11:27 is clear!

▣ “and
became an alien in the land of Midian“ God appeared to Moses at
the burning bush in the land of Midian (cf. Exodus 3-4) and revealed His law to
him at Sinai in the land of Midian (cf. Exodus 19-20), which shows that God was
not limited as to where He
revealed Himself. This same emphasis on God revealing Himself apart from the
Temple in Jerusalem is seen in Acts 7:36, 44, 48, and 53.

▣ “became the father of two sons” This
account is found in Exod. 2:22; 4:20; 18:3-4.

NASB (UPDATED) TEXT: 7:30-34
³⁰After forty years had passed,
an angel appeared to him in the wilderness of Mount Sinai, in the flame of a
burning thorn bush. ³¹When Moses saw it, he marveled at the sight;
and as he approached to look more closely, there came the voice of the Lord: ³²“I am the God of your fathers, the God of Abraham and Isaac and Jacob.”
Moses shook with fear and would not venture to look. ³³But the Lord
said to him, “Take off the sandals from your feet, for the place on which you
are standing is holy ground.
³⁴I have certainly seen the oppression of My people in Egypt and have
heard their groans, and I have come down to rescue them; come now, and I will
send you to Egypt.”

7:30 This account is found in Exodus,
chapters 3 and 4.

▣ “an angel” In the OT text this angel
is really YHWH. See full note at 5:19. Notice how this angel is characterized.

1. Exod. 3:2, “the angel of the Lord
appeared to him in a blazing fire”

2. Exod. 3:4, “when the Lord
(i.e., YHWH) saw that he turned aside to look”

3. Exod. 3:4, “God (i.e., Elohim) called to him from the midst of the
bush”

See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.

▣ “Mount Sinai” See Special Topic
below.

SPECIAL TOPIC: THE LOCATION OF MT. SINAI

7:32 This account is found in Exod.
3:6.

▣
“fathers” In both the Hebrew text and Greek translation (i.e.,
Septuagint) the word is singular. In every other occurrence of the
phrase it is plural. God knew Moses’ slave father.

7:33 This account is found in Exod.
3:5. Moses approached the bush out of curiosity, not religious devotion.

The exact reason for taking off his shoes is uncertain.

1. shoes might be polluted (i.e., animal dung)

2. taking off shoes might be a sign of intimacy or familiarity (i.e., at
home).

3. a cultural practice of the Patriarchs or Egyptian ritual

7:34 This account is found in Exod.
3:7. For me this verse is so theologically significant for this reason: YHWH
heard their prayers, saw the affliction, and responded. He came down to rescue
them, but notice His rescue was effected through human instrumentality. God sent
a reluctant Moses. God has chosen to deal with humans through humans!

NASB (UPDATED) TEXT: 7:35-43
³⁵This Moses whom they disowned,
saying, “Who made you a ruler and a judge?” Is the one
whom God sent to be both a ruler and a deliverer with the help of the
angel who appeared to him in the thorn bush. ³⁶This man led them out,
performing wonders and signs in the land of Egypt and in the Red Sea and in the
wilderness for forty years.
³⁷This is the Moses who said to the sons of Israel, “God
will raise up for you a prophet like me from your brethren.” ³⁸This
is the one who was in the congregation in the wilderness together with the angel
who was speaking to him on Mount Sinai, and who was with our fathers; and he
received living oracles to pass on to you. ³⁹Our fathers were
unwilling to be obedient to him, but repudiated him and in their hearts turned
back to Egypt, ⁴⁰saying
to Aaron, “Make for us gods who will go before us; for this
Moses who led us out of the land of Egypt—we do not know what happened to him.” ⁴¹At that time they made a calf and brought a sacrifice to the idol, and
were rejoicing in the works of their hands. ⁴²But God turned away and
delivered them up to serve the host of heaven; as it is written in the book of
the prophets, “It was not to Me that you offered victims and
sacrifices forty years in the wilderness, was it, O house of Israel? ⁴³You
also took along the tabernacle of Moloch and the star of the god Rompha, the
images which you made to worship. I also will remove you beyond Babylon.“

7:35 “This Moses whom they disowned”
God’s people regularly reject God’s spokesperson (cf. vv. 51-52). This may even
be the purpose of v. 27!

▣ “with the help of the angel who appeared to
him in the thorn bush” Again God came to an Israelite outside the
Promised Land. God’s activity was not limited to any locality. Much of Israel’s
history occurred outside Canaan and before the Temple in Jerusalem. All through
the Israelites’ history God’s leaders were rejected by their peers (cf. vv.
9,27-28,35,39). This is a recurrent theme.

This angel is depicted as deity (cf. Exod. 3:2,4). This divine physical
manifestation can also be seen in Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16;
Exod. 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2. However, it must
be stated that “the angel of the Lord” is not always a divine physical
manifestation; sometimes he is just an angel, a messenger, (cf. Gen. 24:7,40;
Exod. 23:20-23; 32:34; Num. 22:22; Judg. 5:23; II Sam. 24:16; I Chr. 21:15ff;
Zech. 1:11; 12-13).

7:36 This is a summary of God’s
miraculous power (i.e., Moses’ staff) through Moses and Aaron.

7:37-38 This is a Messianic quote from
Deut. 18:15. Stephen is identifying God’s presence during the Exodus and
Wilderness Wandering Period as both God’s angel and God’s special successor of
Moses (i.e., the Messiah, the Prophet). Stephen is not depreciating Moses, but
truly listening to Moses!

7:38 “congregation” This is the Greek
term ekklesia, but it is used in the sense of assembly, not church. See
Special Topic: Church at 5:11.

▣ “the
angel who was speaking to him on Mount Sinai” Rabbinical theology
asserted that angels were mediators between YHWH and the giving of the Law (see
note at 7:53). It is also possible that the angel refers to YHWH Himself (cf.
Exod. 3:21 compared to 14:19; and also Exod. 32:34; Num. 20:16; Jdgs. 2:1).

7:39 “our fathers were unwilling to be
obedient to him” Stephen is connecting the dots of OT rebellion. His
implication is that the Jews have always rejected God’s leaders, and now they
have rejected the Messiah.

▣
“repudiated him”
This account is found in Num. 14:3-4.

7:40-41 This account is found in
Exodus 32. This was not idolatry, but the creation of a physical image of God.
It later turned into fertility worship.

7:41 Stephen interprets the golden
calf as an idol and uses this historical event to introduce a quote from Amos 5,
which implies that Israel, even as far back as the Exodus and Wilderness
Wandering, was idolatrous and rebellious.

7:42 “God turned away and delivered them up
to serve” Verses 42 and 43 are quotes from Amos 5:25-27 where Amos
asserts that Israel was always offering sacrifices to foreign gods. It was a
regular, and early, pattern of their history (cf. Josh. 24:20). This reminds one
of the drastic statements of rejection in Romans 1:24,26,28.

▣ “the host of heaven” This refers to
Assyrian and Babylonian astral worship (cf. Deut. 17:3; II Kgs. 17:16; 27:3; II
Chr. 33:3,5; Jer. 8:2; 19:13). There are several textual problems between the
Hebrew text (MT) of Amos 5:25-27, the Greek text (LXX) and Stephen’s quote:

1. the name of the star god. The MT has kywn or kaiwann, the
Assyrian name for the planet Saturn. The LXX has rypn or raiphan,
which may be repa, the Egyptian name for the planetary god of Saturn.

2. the Hebrew text (MT) and the Greek text (LXX) have “beyond Damascus,”
while Stephen quotes “beyond Babylon.”

There is no known manuscript of Amos that has the reading. Stephen may have
been combining the Assyrians exile, of which Amos speaks, with the later
Babylonian exile of Judah, but substituting the place of exile.

The worship of astral deities began in Mesopotamia, but spread into Syria and
Canaan (cf. Job 31:26,27). The archaeological discovery at Tell El-Amarna, which
included hundreds of letters from Canaan to Egypt in the 14^th century
b.c. also uses these astral deities as place names.

▣ “in
the book of the prophets” This refers to the scroll that contained the
twelve minor prophets (cf. 13:40). The quote in vv. 42-43 is from the Septuagint
of Amos 5:25-27.

The next phrase in v. 42 is a question that expects a “no” answer.

7:43 “Moloch“ The Hebrew consonants for the
word king are mlk (BDB 574). There are several Canaanite gods whose names
are a play on these three consonants, Milcom, Molech, or Moloch.
Moloch was the chief fertility god of the Amorites to whom children were
offered to ensure the health and prosperity of the community or nation (cf. Lev.
20:2-5; Deut. 12:31; I Kgs. 11:5,7,33; II Kgs. 23:10,13,14; Jer. 7:31; 32:35).
A. T. Robertson, Word Pictures In the New Testament, vol. 3, p. 93, says
Moloch was “an ox-headed image with arms outstretched in which children were
placed and hollow underneath so that fire could burn underneath.” The mention of
the term Molech in Lev. 18:21 in context of inappropriate sexual unions, has
caused some scholars to assume that children were not sacrificed to Molech, but
dedicated to him as temple prostitutes, male and female. The concept fits in the
general practices of fertility worship.

▣ “images” See Special Topic
following.

SPECIAL TOPIC: FORM (TUPOS)

NASB (UPDATED) TEXT: 7:44-50

⁴⁴Our
fathers had the tabernacle of testimony in the wilderness, just as He who spoke
to Moses directed him to make it according to the pattern which he had
seen. ⁴⁵And having received it in their turn, our fathers brought it
in with Joshua upon dispossessing the nations whom God drove out before our
fathers, until the time of David. ⁴⁶David
found favor in God’s sight, and asked that he might find a dwelling place for
the God of Jacob. ⁴⁷But it was Solomon who built a house for Him. ⁴⁸However, the Most High does not dwell in houses made by
human hands; as the prophet says: ⁴⁹“Heaven
is My throne, And earth is the footstool of My feet; What kind of house will you
build for Me?“ says the Lord, “Or what place is there for My repose? ⁵⁰Was
it not My hand which made all these things?“

7:44 This account is found in Exodus,
chapters 25-31; 36-40. These detailed plans of the tabernacle were revealed to
Moses on Mt. Sinai. The NT book of Hebrews talks about a heavenly tabernacle or
sanctuary (cf. 8:5-6; 9:11,23) of which the earthly one was a copy. As Stephen
dealt previously in this chapter with the charge of chapter 6 that he was
against Moses (cf. 6:11), now he begins to deal with the second charge that he
was against the Temple (cf. 6:13).

▣ “the pattern” See Special Topic at
7:43.

7:45 This covers a period of time from
the conquest (either 1400 or 1250
b.c.) to the time of David (+ 1011 b.c. to 971/70
b.c., Harrison; 973
b.c., Young; 961
b.c., Bright).

7:46 This reflects II Samuel 7, which
is such a significant passage. It is the divine establishment of the Davidic
kingship.

7:47 “Solomon who built a house for Him”
This account is found in I Kings 6-8 and II Chronicles 1-6.

7:48 This statement is similar to
Solomon’s statement in I Kgs. 8:27 and II Chr. 6:18.

7:49-50 This quote is taken from the
Septuagint of Isa. 66:1-2. T he point is that even Solomon recognized that a
building could not contain the God of creation!

Do these verses imply an argument for the inclusion of Gentiles? If so, it
seems somewhat veiled. However, Solomon himself saw the temple as a place for
the world to come to YHWH (cf. I Kgs. 8:41-43). It was the Greek-speaking Jews
(i.e., the seven in Acts 6) who saw and proclaimed the worldwide mission even
before the Apostles recognized this aspect of Jesus’ teachings (cf. Matt.
28:18-20; Acts 1:8). Stephen may have been asserting this by implication in v.
50.

NASB (UPDATED) TEXT: 7:51-53
⁵¹“You men who are stiff-necked
and uncircumcised in heart and ears are always resisting the Holy Spirit; you
are doing just as your fathers did. ⁵²Which one of the prophets did
your fathers not persecute? They killed those who had previously announced the
coming of the Righteous One, whose betrayers and murderers you have now become; ⁵³you who received the law as ordained by angels, and yet did not keep
it.”

7:51 “You men” Stephen turns from the
rebellion of Jewish leaders and people in the past to the current leaders and
people in the temple hearing his message. They were and they are rebels against
YHWH!

▣ “a stiff-necked” Stephens alludes to
Moses’ characterization of the children of Jacob/Israel (cf. Exod. 32:9; 33:3,5;
34:9; Deut. 9:6).

▣ “uncircumcised in heart” This Hebrew
idiom means unfaithful, disloyal, and untrustworthy (cf. Lev. 26:41; Jer.
9:25-26; Ezek. 44:7). This is the opposite of Deut. 10:16; Jer. 4:4!

▣ “and ears” This idiom refers to
their unwillingness to hear and respond to God’s messengers (cf. Jer. 6:10).

▣ “are
always resisting the Holy Spirit” This is very similar to Isa. 63:10.
God’s love and faithfulness were extolled in Isa. 63:9,11-14, but the people’s
reaction was faithlessness!

7:51b-52 This is the strong
condemnation of the current Jewish leadership, just like the ancient Israelite
leadership! The ancient people of God had killed God’s messengers and now they
have killed the Messiah (cf. 3:14; 5:28).

7:52 “Righteous One” This is used as a
title for Jesus in 3:14 and 22:14. See fuller note at 3:14 and Special Topic:
Righteousness at 3:14.

7:53 “as ordained by angels” This
refers to the rabbinical interpretation of Deut. 33:2 from the Septuagint in
which God gave the law to Moses through angelic mediation which seems to be
confirmed by Gal. 3:19 and Heb. 2:2.

▣ “yet
did not keep it” Stephen opened his defense with “hear” (BDB 1033) which
may reflect the Hebrew
Shema, “hear so as to heed” (cf. Deut. 6:4). Stephen and later James
(Jesus’ half brother ) both assert “be doers of the word not merely hearers”
(cf. James 1:22-23 following Jesus, Matt. 7:24-27; Luke 11:48; John 13:17; as
did Paul, Rom. 2:13).

NASB (UPDATED) TEXT: 7:54-60

⁵⁴Now when they heard
this, they were cut to the quick, and they
began gnashing their teeth at him. ⁵⁵But being full of the
Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus
standing at the right hand of God; ⁵⁶and he said, “Behold, I see the
heavens opened up and the Son of Man standing at the right hand of God.” ⁵⁷But
they cried out with a loud voice, and covered their ears and rushed at him with
one impulse. ⁵⁸When they had driven him out of the city, they
began stoning him; and the witnesses laid aside their robes at the
feet of a young man named Saul. ⁵⁹They went on stoning Stephen as he
called on the Lord and said, “Lord Jesus, receive my spirit!” ⁶⁰Then
falling on his knees, he cried out with a loud voice, “Lord, do not hold this
sin against them!” Having said this, he fell asleep.

7:54 “they” This must refer to the
members of the Sanhedrin (cf. 6:15).

NASB“cut to the quick”
NKJV“cut to the heart”
NRSV“they became enraged”
TEV“they became furious”
NJB“they were infuriated”

This is an imperfect passive
indicative. It is literally “cut to the heart” (cf. 5:33). Stephen’s
message really got to these leaders, but instead of repenting, they turned, as
always, to rejection and murder (cf. 5:33).

▣ “gnashing their teeth” This is a
sign of rage (cf. Job 16:9; Psalm 35:16; 37:12; Lam. 2:16).

7:55 “Holy Spirit. . .God. . .Jesus”
Notice the mention of the Triune God. See Special Topic at 2:32-33.

▣ “Being full of the Holy Spirit” The
concept of being filled with the Spirit for proclamation of the gospel is unique
to Acts (i.e., plēroō, cf. 2:4; 4:8,31; plērēs, cf. 6:3,5,8; 7:55;
11:24). See full note at 5:17.

The biblical truths related to the Spirit are characterized as:

1. the person of the Spirit (cf. John 14-16)

2. the baptism of the Spirit (cf. I Cor. 12:13)

3. the fruit of the Spirit (cf. Gal. 5:22-23)

4. the gifts of the Spirit (cf. I Cor. 12)

5. the filling of the Spirit (cf. Eph. 5:18)

Of all of these, Acts focuses on #5. The early church leaders were empowered,
apparently again and again, to boldly and powerfully proclaim the gospel of
Jesus Christ. In Stephen’s case the effectiveness of his sermon cost him his
life.

▣ “gazed intently” Luke is very fond
of this term (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6;
13:9; 14:9; 23:1). Stephen looked up, as was typical of the Jewish manner of
prayer, but instead of praying, God allowed him to see into heaven itself.

▣ “saw
the glory of God” Notice that Stephen is not said to have seen God, but
His glory. No one could see God and live (cf. Exod. 33:20-23). Job believed he
would see God (cf. Job 19:25-27; Acts 7:55). Jesus promises that one day the
pure in heart will see God (cf. Matt. 5:8). See SPECIAL TOPIC: GLORY (DOXA) at 3:13.

▣ “Jesus standing at the right hand of God”
Jesus being at God’s right hand is an anthropomorphic idiom (see Special Topic
at 2:33) for the place of divine power and authority. The fact that Jesus was
standing shows His interest and care for the first Christian martyr.

God revealed Himself to Stephen in the form and manner that Stephen could
receive. This does not mean to imply

1. that heaven is “up”

2. that God is sitting on a throne

It does mean to convey Jesus’ care and concern. We must be careful of
culturally conditioned anthropomorphic language as the source of doctrine.
Modern western readers’ trying to take every passage literally as a way to show
trust or devotion to the Bible is an unfortunate cultural trend. God truly
reveals Himself to His creation, but He does so in earthly ways and forms in
which they can understand. There is surely an element of accommodation. Fallen,
finite, human creatures are not able to fully comprehend the spiritual realm.
God chooses things in our cultural and experiential world to use as analogies
and metaphors to communicate to us. These are surely true, but not exhaustive.

7:56 “Son of Man” Stephen obviously is
identifying Jesus with the “Righteous One” of 5:52. His hearers would not have
missed this Messianic affirmation. The term “son of man” has two OT usages:

1. it was a common phrase for a person (cf. Ezek. 2:1; Ps. 8:4)

2. it was used of the divine personage (i.e., Messiah) in Daniel 7:13-14 and
Ps. 110:1

Therefore, it had connotations of both humanity and deity. This is why Jesus
used it as a self-designation and also because it was not used by the rabbis who
tended to use OT titles in exclusivistic, nationalistic, and militaristic ways.
This reference by Stephen is one of only two uses of this phrase outside of the
words of Jesus (cf. John 12:34).

7:57-58 These hearers believed that
Stephen had blasphemed by asserting that Jesus was the coming Son of Man (cf.
Dan. 7:13). For these monotheistic (see Special Topic at 2:39) Jews this was
just too much! They did to Stephen what Moses mandated for blasphemy (cf. Lev.
24:14-16; Deut. 13:9; 17:7). Stephen’s affirmation is either true or he is a
blasphemer worthy of death! There can be no middle ground about the claims of
Jesus (cf. John 14:6-9).

7:57 “rushed at him with one impulse”
This is the very term used so often by Luke to describe the unity of the early
disciples (cf. 1:14; 2:46; 5:12; 15:25). The Sanhedrin was unified in their
anger and rejection of Stephen (also see 18:12, where the Jews of Achaia reject
Paul and 19:29 of the anger of the pagans of Ephesus against Christians).

7:58 “driven him out of the city” No
one could be killed inside Jerusalem because it was “holy” ground!

▣ “stoning him“ It is often
stated that the Jews under Roman occupation did not have the right of capital
punishment. This shows that that is not always true. Mob violence could not be
stopped quickly.

▣ “a young man named Saul” In Jewish
circles, one was considered young up to age 40. This is our first encounter with
Saul of Tarsus by name, later to become Paul the Apostle. Paul heard Stephen’s
OT survey and possibly had heard him earlier in the synagogue of the Cilicians
in Jerusalem (6:9). One wonders whether this began Saul’s period of doubt, which
he tried to deal with by persecuting Christians.

7:59 “Lord Jesus, receive my spirit”
This is an aorist middle imperative. Notice that Stephen
believed that he was going to heaven to be with Jesus (cf. II Cor. 5:6,8) and
not to hades (i.e., the holding place of the dead like the Hebrew sheol,
see Special Topic at 2:27). Stephen may have witnessed Jesus’ crucifixion, or at
least had heard about it in detail because he uses two similar phrases (i.e.,
vv. 59 and 60, cf. Luke 23:34,46).

It is interesting to note that Stephen prays to Jesus, as did the disciples
in 1:24. However, in the rest of the NT prayer is made to the Father in the name
of the Son.

7:60
“falling on his knees” Stoning was not always a quick experience. The
text implies it took several minutes.

▣ “he cried out with a loud voice”
This also mimics Jesus’ experience. These words were as much for the crowd as
for YHWH. These words must have echoed in Saul’s ears.

▣ “he fell asleep” This is a biblical
metaphor for death (ex. Job 3:13; 14:12; Ps. 76:5; II Sam. 7:12; I Kgs. 2:10;
Jer. 51:39,57; Dan. 12:2; Matt. 27:52; John 11:11; Acts 7:60; 13:36; I Cor.
15:6,18,20; I Thess. 4:13; II Pet. 3:4). This does not affirm the doctrine of
“soul-sleep.”

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. What is the purpose of Stephen’s statement?

What did it show about the Jews?

Why were they so enraged?

2. How was Jesus like Moses, verse 37?

3. Why is the quote from Isaiah 66:1-2 in verses 49-50 so important?

4. What was so significant about Stephen’s vision of Jesus?

ACTS 8

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Saul Persecutes the Church	Saul Persecutes the Church	Spread of the Gospel to Samaria and the Sea Coast	Saul Persecutes the church	The Stoning of Stephen, Saul as Persecutor
8:1b-3	8:1-3	8:1b-3	8:1b-2	(7:55-8:3)
				8:2
			8:3	8:3
The Gospel is Preached in Samaria	Christ is Preached in Samaria		The Gospel is Preached in Samaria	Philip in Samaria
8:4-8	8:4-8	8:4-8	8:4-8	8:4-8
	The Sorcerer’s Profession of Faith			Simon the Magician
8:9-13	8:9-13	8:9-13	8:9-13	8:9-13
	The Sorcerer’s Sin
8:14-24	8:14-24	8:14-24	8:14-17	8:14-17
			8:18-19	8:18-24
			8:20-24
8:25	8:25	8:25	8:25	8:25
Philip and the Ethiopian Eunuch	Christ is Preached to an Ethiopian		Philip and the Ethiopian Official	Philip Baptizes a Eunuch
8:26-33	8:26-40	8:26-40	8:26-30	8:26-33
			8:31-33
8:34-40			8:34-37	8:34-40
			8:38-40

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject
divisions with the five modern translations. Paragraphing is not inspired, but
it is the key to following the original author’s intent, which is the heart of
interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1a
¹Saul was in hearty agreement
with putting him to death.

8:1 “Saul was in hearty agreement with
putting him to death” This phrase concludes chapter 7. It is a
periphrastic imperfect active. Paul remembered this experience with great
shame (cf. Acts 22:20; I Cor. 15:9; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13). Some
relate this passage to 26:10, where it is assumed Paul voted in the Sanhedrin to
put Christians to death.

NASB (UPDATED) TEXT: 8:1b-3
^1bAnd on that day a great
persecution began against the church in Jerusalem, and they were all scattered
throughout the regions of Judea and Samaria, except the apostles.
²Some devout men buried Stephen, and made loud lamentation
over him. ³But Saul
began ravaging the church, entering house after house, and dragging off
men and women, he would put them in prison.

▣ “on that day a great persecution began
against the church in Jerusalem” This probably represents the activity of
the Jewish leaders (mostly Sadducees) because of the exploding growth and
prominence of the early church in Jerusalem. However, it was also God’s way of
forcing the church to implement Acts 1:8! If not 1:8 then 8:1!

It is not by accident that Luke uses
the term ekklesia (see Special Topic at 5:11) for the new body of
believers. These men and women did not see themselves as something separate from
God’s OT promises, but the fulfillment! The term was used in the Septuagint to
translate “the congregation” (MT – qahal) of Israel (cf. Acts 7:38); now
it is used of the fellowship of believers in Jerusalem.

Luke is very fond of the term “great” (megas). He uses it twenty-five
times in his Gospel and twenty-nine times in Acts. In chapter 8 he uses it for:

1. great persecution, v. 1

2. great lamentation, v. 2

3. loud voice, v. 7

4. someone great, v. 9

5. to the greatest, v. 10

6. great miracles, v. 13

▣ “they were all scattered throughout the
region. . .except the apostles” It is extremely interesting that the
persecution bypassed the Apostles and landed squarely on the Hellenistic Jewish
Christians. Apparently at this stage the Apostles were still content to remain
within Judaism. This event occurred some time after their meeting with Jesus in
Galilee (cf. Matt. 28:18-20) Pentecost and still the Apostolic leadership was
content to remain and preach only to Jews or proselytes and only in the
Jerusalem area.

▣ “scattered throughout the regions of Judea
and Samaria”
This is in fulfillment of Luke’s Great Commission mentioned in Acts 1:8. It has
been some time now since Jesus spoke these words and apparently persecution was
the only means of getting the church to go into all the world. The church is
still reluctant!

8:2 “Some devout men buried Stephen”
The term “devout men” is usually used of spiritually sensitive Jews (cf. Luke
2:25). It is possible that this refers to Jewish Christians or simply Jews who
disagreed with the illegal procedures (i.e., mob violence) and execution of
Stephen. The Mishnah permits the burial of blasphemers, but not with the
loud lamentations made by those who bury them. These devout men grieved openly

1. in defiance of what happened

2. in reference to the fact that what happened was not officially sanctioned

8:3 “Saul began ravaging the church”
This verb is an
imperfect middle indicative. This can mean the beginning of an action in
past time (cf. NASB, NJB) or recurrent action (cf. NKJV, NRSV, TEV).

The term “ravage” meant “the tearing of a body by an animal.” It is used in
the Septuagint of animals in Exod. 22:13; Ps. 74:13 and of military defeat in
Jer. 28:2 and 31:18. Paul apparently was struggling with the truth of Stephen’s
statements, and may have tried to cover up his internal tension by aggressively
persecuting the church (cf. Acts 9:1,13,21; 22:4,19: 26:10-11;

I Cor. 15:9; Gal. 1:13; Phil. 3:6; I Tim. 1:13).

See Special Topic: Church at 5:11.

▣ “entering house by house” This
phrase could be understood in two ways:

1. Paul found out where the Apostles had visited (cf. 5:42)

2. there were several house churches even at this early date in Jerusalem
where believers met regularly

The early Christians would meet at

1. the local synagogues every Sabbath

2. the Temple on special days or even most days

3. special locations or numerous homes on Sundays

▣
“dragging off men and women” This is a
verb that is used for Satan sweeping a third of the stars from heaven in
Rev. 12:4. It is used several times in Acts (cf. 8:3; 14:19; 17:6). Saul was
vicious in his persecution (cf. 26:10). This is evidenced by the phrase “men and
women.” He tore apart families of sincere believers and had them imprisoned and
some even killed (cf. 9:1,13,21; 22:4,19; 26:10,11; Gal. 1:13;23; I Tim. 1:13).
This is why he later calls himself “the least of the saints” (cf. I Cor. 15:9;
Eph. 3:8).

NASB (UPDATED) TEXT: 8:4-8
⁴Therefore, those who had been
scattered went about preaching the word.
⁵Philip went down to the city of Samaria and began proclaiming
Christ to them. ⁶The crowds with one accord were giving attention to
what was said by Philip, as they heard and saw the signs which he was
performing. ⁷For in the case of many who had unclean spirits,
they were coming out of
them shouting with a loud voice; and many who had been paralyzed and lame
were healed. ⁸So there was much rejoicing in that city.

8:4 “those who had been scattered went about
preaching the word”
Notice it was not the Apostles,
because they remained in Jerusalem, but the Hellenistic Jewish Christians
scattered throughout the region who became the early evangelists. It is amazing
that the worldwide mission of the church was instigated, not by the Apostles,
but by Stephen and Philip.

The “word” here must surely mean the
gospel, but also the added worldwide, non-Jewish focus of Stephen (Great
Commission, 1:8; Matt. 28:18-20; Luke 24:47).

8:5 “Philip” He is one of “the Seven”
mentioned in 6:5 (cf. 21:8-9). He is depicted in three evangelistic settings:
(1) Samaria; (2) the Ethiopian Eunuch; and (3) ministry in the Palestinian
coastal area. These “seven” had a heart for evangelism.

▣ “went down to the city of Samaria”
There is a manuscript question over whether the text reads “the city of Samaria”
or “a city of Samaria.” Manuscript attestation is in favor of the
definite article (cf. MSS, P⁷⁴,
א, A, B). However, this city was not known
by the name Samaria at this time, but as Sebaste. During this Roman period the
term Samaria was used of the district. The major city of Samaria would have been
Shecham, then called Neapolis and today Nablus. It has been theorized that this
city may be Gitta because that is the traditional home of Simon Magus. This
theory is from Justin Martyr, who was also from this area.

▣ “and began proclaiming Christ to
them” The Samaritans were hated by the Jews because they considered them
to be half-breeds (cf. Ezra 4:1-3). This was related to the Assyrian exile of
722 b.c. that repopulated the area
of the northern Ten Tribes with pagans who intermarried with the small remaining
Jewish population (cf. II Kings 17:24-41).

This group of people was also
ministered to by Jesus. Jesus revealed His Messiahship to a woman of Samaria and
her village (cf. John 4). Now Philip preaches about “the Christ” (definitive
article), which is the Greek translation of “The Messiah” (see Special
Topic at 2:31). The OT title relates to YHWH’s promise of sending One who would
set up the new kingdom, inaugurate the new age of the Spirit. This event is
foreshadowed in Jesus’ ministry and specifically mandated in Jesus’ closing
words (1:8).

8:6 “The crowds with one accord” The
phrase “one accord” is very popular with Luke. See note at 1:14.

▣ “as they heard and saw the signs which he
was performing”
This refers to miracles confirming Philip’s message (cf. v. 7). These same
manifestations of the Spirit accompanied Jesus, the Twelve, the Seventy, and
Peter and John preaching.

8:7 Demon possession is a reality in
our world (cf. Merrill F. Unger’s two books: [1] Biblical Demonology and
[2] Demons in the World Today). See the two Special Topics at 5:16.

NASB (UPDATED) TEXT: 8: 9-13
⁹Now there was a man named Simon,
who formerly was practicing magic in the city and astonishing the people of
Samaria, claiming to be someone great; ¹⁰and they all, from smallest
to greatest, were giving attention to him, saying, “This man is what is called
the Great Power of God.”
¹¹And they were giving him attention because he had for a long time
astonished them with his magic arts.
¹²But when they believed Philip preaching the good news about the
kingdom of God and the name of Jesus Christ, they were being baptized, men and
women alike. ¹³Even Simon himself believed; and after being baptized,
he continued on with Philip, and as he observed signs and great miracles taking
place, he was constantly amazed.

8:9 “a man named Simon” Whether this
man truly believed (cf. vv. 13,18) or was simply a charlatan seeking power is
uncertain. I would like to give him the benefit of the doubt based on v. 24. It
is amazing how much tradition the early church developed around this man, but
all of it is speculative (cf.
The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pp. 442-444).

NASB, NRSV “magic”

NKJV, TEV “sorcery”
NJB“magic arts”

SPECIAL TOPIC: MAGIC

8:10 “This man is what is called the Great
Power of God” This was a title for the high god of the Greco-Roman
Pantheon (i.e., Zeus). In Aramaic it would be “This is the power of the god who
is called great.” This man had thoroughly tricked the locals. He may have even
tricked himself (cf. vv. 9,13).

8:12 “believed” See Special Topic:
Believe, Faith, Trust at 3:16 and OT Believe at 6:5.

NASB“preaching the good news”
NKJV“preached the things”
NRSV“was proclaiming the good news”
TEV“message about the good news”

This is the Greek verb
euangelizō, which is a compound of good (eu) and message (angelizō).
We get the English words evangel, evangelize, and evangelism from this Greek
term. Philip presented the story of Jesus to these Samaritans and they responded
in saving faith.

▣ “about the kingdom of God” See the
Two Special Topics on this subject at 1:3.

▣ “the
name of Jesus Christ” See Special Topic at 2:21.

▣
“they were being baptized” See Special Topic at 2:38.

▣ “men
and women alike” Contextually there may be two significances to this
phrase.

1. Paul persecuted “men and women (cf. 8:3),” but the gospel also was saving
“men and women”

2. In Judaism only men participated in the initial Jewish rite of
circumcision, but now in the gospel, both genders participated in the initial
rite of baptism.

8:13 “Simon believed” Most
evangelicals use this term “believed” (See Special Topic at 3:16) in a very
definitive sense, but there are places in the NT (e.g., John 8:31) where it
denotes something less than conversion (cf. John 8:59).

Initial faith is not the only criteria (cf. Matt. 13:1-9,10-23; 24:13).
Continuance and obedience are also evidence of a true relationship with Christ.

SPECIAL TOPIC: PERSEVERANCE

▣ “he
continued on with Philip” This is a
periphrastic imperfect. Notice the sequence.

1. he heard, vv. 6-7,12

2. he saw, vv. 6-7,13

3. he believed, v. 13

4. he was baptized, v. 13

5. he went with Philip, v. 13

NASB (UPDATED) TEXT: 8:14-24
¹⁴Now when the apostles in
Jerusalem heard that Samaria had received the word of God, they sent them Peter
and John, ¹⁵who came down and prayed for them that they might receive
the Holy Spirit. ¹⁶For He had not yet fallen upon any of them; they
had simply been baptized in the name of the Lord Jesus. ¹⁷Then they
began laying their hands on them, and they were receiving the Holy Spirit.
¹⁸Now when Simon saw that the Spirit was bestowed through the laying
on of the apostles’ hands, he offered them money, ¹⁹saying, “Give
this authority to me as well, so that everyone on whom I lay my hands may
receive the Holy Spirit.” ²⁰But Peter said to him, “May your silver
perish with you, because you thought you could obtain the gift of God with
money! ²¹You have no part or portion in this matter, for your heart
is not right before God. ²²Therefore repent of this wickedness of
yours, and pray the Lord that, if possible, the intention of your heart may be
forgiven you. ²³For I see that you are in the gall of bitterness and
in the bondage of iniquity.” ²⁴But Simon answered and said, “Pray to
the Lord for me yourselves, so that nothing of what you have said may come upon
me.”

8:14 “when the apostles in Jerusalem heard
that Samaria had received the word of God, they sent them Peter and John”
Ministry to the Samaritans was forbidden to the disciples during Jesus’ lifetime
(cf. Matt. 10:5). Apparently the Apostles wanted to give their official sanction
to this radical and unusual movement of the Holy Spirit among this traditionally
hated racial group. This area was specifically mentioned in Acts 1:8. As was
typical, Philip caught Jesus’ implication of world-wide evangelization quicker
than the Twelve.

Notice that believing in Jesus is parallel to “receiving the word of God.”
The word of God can stand for several things.

1. God’s total communication to human beings

2. God’s recorded communication to human beings (i.e., Scripture)

3. God’s Son (i.e., the Word, cf. John 1:1) who is the ultimate revelation of
God (cf. Heb. 1:3)

Notice that Peter and John were sent. Peter was the acknowledged leader of
the apostolic group and John the one who earlier wanted to call down fire on the
Samaritans (cf. Luke 9:54).

8:15 “who came and prayed for them that they
might receive the Holy Spirit” There are tremendous problems trying to
build a theology of salvation from Acts for the following reason: the order of
events and the events themselves surrounding salvation differs from passage to
passage. The Holy Spirit in this passage refers to a confirmation, like
Pentecost, showing that God had accepted and saved these Samaritans. They could
not have truly been saved in the first place (i.e., receive is perfect middle indicative) without the work of
the Holy Spirit (cf. Rom. 8:9).

I think the experience of Pentecost
set a pattern, which God reproduced in the experience of different racial and
geographical people groups, to show and confirm to the believing Jewish church
that God Himself had fully and completely accepted a new group. The Spirit’s
manifestation in Acts (i.e., Pentecost) is thereby theologically different from
the Corinthian tongues.

This text cannot be used to demand a
Corinthian-like experience to confirm salvation (cf. I Cor. 12:29-30, which is a
series of questions which expect a “no” answer). Luke records what occurred, not
what should occur every time.

8:16-17 This is different from the
stated order of events in Acts 2:38. The discrepancy is due to the specific
action of the Holy Spirit: (1) in 2:38 in relation to salvation and (2) in 8:16
in relation to a Pentecostal type of experience. The same “Holy Spirit event” of
Acts 2 now occurred with Samaritans. This was not for their benefit alone, but
mostly for the Jewish Christian community. It showed them that God had fully
accepted the Samaritans! This is not
meant to assert a two-step initial salvation experience.

Please notice that it was Peter and John who noticed the absence of the
special manifestation of the Spirit that they had experienced at Pentecost. This
is not to imply that the miraculous signs which accompanied Philip’s preaching
were not true manifestations of the Spirit (cf. v. 13). Peter and John wanted a
Samaritan Pentecost! This is so important because when Cornelius has the same
experience (i.e., Acts 10), Peter knew that God had fully accepted a Roman
military man and his family. The gospel is for all people. This is the great
truth which this experience reveals in Acts!

8:16 This could be called the
Samaritan Pentecost.

8:17 This cannot be a proof-text for
the necessity of laying on hands. This procedure, for this purpose, does not
occur again in Acts. It does express the power and authority of the Apostles.
See SPECIAL TOPIC: LAYING ON OF HANDS at 6:6.

8:20 The theological question for us
is the soteriological question for Simon. Was he saved or not? Peter’s word can
be taken as a curse or a warning. All new believers have weak and incorrect
information about the gospel, but does Simon’s denote an added element of
egotism? Can people be saved with conflicting priorities in their lives?

▣ “the gift of God” Here the Spirit
stands for all of God’s work on behalf of sinful rebellious humanity (cf. Isa.
55:1-2; Jer. 31:31-34; Ezek. 36:22-38; Luke 11:13; Acts 2:38).

8:21 “You have no part or portion in this
matter” The first term “part” (i.e., meris) means a portion in
common. It has a negative connotation here and in II Cor. 6:15.

The second term “portion” (i.e., klēros) is the OT word for “lot,”
which was the way they determined the will of God (i.e., Urim and
Thummim). They were used to divide the Promised Land among the tribes (cf.
Josh. 12-19). Therefore, it is used in the sense of inheritance. This term came
to be used in English for “clergy,” but in the NT it refers to all believers.

▣ “your heart is not right before God”
This may be an allusion to Ps. 78:37. The terms “right” and “just” (see Special
Topic at 3:14) and their various forms, come from a term for a river reed found
in Mesopotamia. It was fifteen to twenty feet tall and straight. God took this
word, which was used in construction (checking the horizontal straightness of
walls), to describe His own ethical character. God is the standard, ruler,
straight edge by which all humans are judged. In light of this, all fail the
test (cf. Rom. 3:9-18,23).

8:22 “repent” This is an aorist active imperative, which denotes
urgency. See note and Special Topic at 2:38.

▣
“pray” This is an
aorist passive (deponent) imperative. Talking to God is evidence of a
personal relationship, as conviction, which leads to repentance, is evidence of
the indwelling Spirit!

▣ “if”
This is a
first class conditional sentence,
which is assumed to be true for the author’s literary purposes or from his
perspective. In this sentence it denotes a contingency based on Simon’s
willingness to repent and pray for forgiveness. His mindset and actions are a
serious deviation from normative Christianity.

▣ “the
intention of your heart” Sin begins in the thought life. The rabbis say
that the mind is like a plowed garden ready for seed. What we allow in through
our eyes and ears takes root. If we dwell on it, these thoughts become actions.
This is why the NT asserts that we should “gird up the loins of our minds” (cf.
I Pet. 1:13) or “renew your mind” (cf. Rom 12:2; Eph. 4:23).

8:23

NASB, NRSV “the gall of bitterness”
NKJV“poisoned by bitterness”
TEV“full of bitter envy”
NJB“bitterness of gall”

The terms “gall” (cholē) and “bitterness” (pikros) both refer
to a bitter spirit, usually associated with anger and apostasy (cf. Deut. 29:18;
32:28-33; Heb. 12:15). Paul uses the term “bitter” several times in lists of
things to avoid (cf. Rom. 3:14; Eph. 4:31).

NASB“in the bondage of iniquity”
NKJV“bound by iniquity”
NRSV“chains of wickedness”
TEV“a prisoner of sin”
NJB“chains of sin”

This may be an allusion to the work
of the Messiah (cf. Isa. 58:6). Jesus could free Simon from this evil bondage to
personal power as he freed him from the penalty of sin. Sin has two aspects: (1)
death both physically and spiritually and (2) who is in control in the sinner’s
life (it can affect both the saved and the lost, cf. I Cor. 3:1-3). Sin must be
dealt with both in time and in eternity; its penalty and power must be dealt
with, but only Christ and the Spirit can do it, but we as believers must allow
Them to!

8:24 “Pray to the Lord for me yourselves”
This is an aorist passive imperative (plural, which may
refer to the entire mission team). Simon repeats Peter’s words from v. 22.
Peter’s words have frightened him. I believe Simon is a believer, but a new,
baby one.

NASB (UPDATED) TEXT: 8:25
²⁵So, when they had solemnly
testified and spoken the word of the Lord, they started back to Jerusalem, and
were preaching the gospel to many villages of the Samaritans.

8:25 “solemnly testified” See note at
2:40.

▣ “and were preaching the gospel to many
villages of the Samaritans” This shows the marked change of attitude on
the part of the Apostles to the Samaritans.

It seems that “the word of the Lord” and “the gospel” are synonymous.

NASB (UPDATED) TEXT: 8:26-40
²⁶But an angel of the Lord spoke
to Philip saying, “Get up and go south to the road that descends from Jerusalem
to Gaza.” (This is a desert road.) ²⁷So he got up and went;
and there was an Ethiopian eunuch, a court official of Candace, queen of the
Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem
to worship, ²⁸and he was returning and sitting in his chariot, and
was reading the prophet Isaiah. ²⁹Then the Spirit said to Philip, “Go
up and join this chariot.”
³⁰Philip ran up and heard him reading Isaiah the prophet, and said,
“Do you understand what you are reading?” ³¹And he said, “Well, how
could I, unless someone guides me?” And he invited Philip to come up and sit
with him. ³²Now the passage of Scripture which he was reading was
this: “He was led as a sheep to slaughter; And as a lamb
before its shearer is silent, So He does not open His mouth. ³³In
humiliation His judgment was taken away; Who will relate His generation? For His
life is removed from the earth.” ³⁴The eunuch answered Philip
and said, “Please tell me, of whom does the prophet say this? Of himself
or of someone else?” ³⁵Then Philip opened his mouth, and beginning
from this Scripture he preached Jesus to him. ³⁶As they went along
the road they came to some water; and the eunuch said, “Look! Water! What
prevents me from being baptized?” ³⁷And Philip said, “If you believe
with all your heart, you may.” And he answered and said, “I believe that Jesus
Christ is the Son of God.”
³⁸And he ordered the chariot to stop; and they both went down into
the water, Philip as well as the eunuch, and he baptized him. ³⁹When
they came up out of the water, the Spirit of the Lord snatched Philip away; and
the eunuch no longer saw him, but went on his way rejoicing. ⁴⁰But
Philip found himself at Azotus, and as he passed through he kept preaching the
gospel to all the cities until he came to Caesarea.

8:26 “an angel of the Lord spoke to Philip”
Here “the angel of the Lord” and “the Holy Spirit” seem to be synonymous (cf. v.
29). This is common in Acts. See note at 5:19.

▣ “Get up and go south” These are both imperatives. This could refer to one of two
roads to Egypt. This message may have been audible because of its specificity.
This is obviously a divinely prepared evangelistic encounter (like Paul’s).

NASB“(This is a desert road.)”
NKJV“This is desert”
NRSV“(This is a wilderness road)”
TEV“(This road is not used nowadays)”
NJB“the desert road”

If this is a comment by Luke, is Luke
clarifying his source, or is this is a comment from Luke’s source (probably
Philip, cf. Acts 21:8)? These questions cannot be answered with certainty.
Inspiration covers Bible productions no matter how many separate persons are
involved.

8:27 “a court official” The term
“official” is literally the term “eunuch.” However, it is uncertain whether he
was a physical eunuch or simply an official at court (derived meaning). In the
OT, Potiphar is called a eunuch and yet he is married (cf. Gen. 39:1). In the
OT, Deut. 23:1 forbids a eunuch from becoming a part of the Jewish community;
however, in Isaiah 56:3-5, this ban is removed. This clearly shows the new age
of the Spirit has dawned. Whether this man was a god-fearer or a proselyte is
simply uncertain, but probable. The descriptive phrase implies he was a high
government official.

▣ “Candace, queen of the Ethiopians”
Candace is a title like “Pharaoh” or “Caesar.” The reason the queen is mentioned
is because the king in Ethiopia was considered to be a deity and, therefore, it
was beneath him to deal with simple administrative or political affairs.

8:28 “reading the prophet Isaiah”
Apparently this man had bought an expensive leather scroll of Isaiah, which
would have been over 29 feet long (i.e., one found in the Dead Sea Scrolls). By
the Spirit’s direction, he had opened it to the Messianic passage of Isaiah
53:7-8 and was reading it.

8:29 “the Spirit said to Philip, ‘Go up and
join this chariot'” This is an
aorist passive imperative. It literally meant “be glued.” The Spirit is
giving Philip every specific guidance.

8:30 “Philip ran up and heard him reading
Isaiah the prophet”
Ancients all read aloud even when alone.

▣ “Do you understand what you are reading”
What a great question! It is possible to read Scripture and not clearly see its
intent. The Spirit is directing Philip to a “divine appointment” which will

1. show the new age has dawned

2. give a powerful witness to another people group

8:31 A. T. Robertson’s Word
Pictures in the New Testament
comments on this verse, “This is a mixed condition, the conclusion coming first
belongs to the fourth class. . .with ‘an‘ and the optative, but the
condition. . .is of the first class. . .a common enough phenomenon in Koine” (p.
110). This first class condition, like Luke 19:40 uses ean instead of
ei. The condition is
determined by the mood, not the construction (cf. Luke 19:40).

8:32-33 This quote is from the
Messianic passage from the Septuagint of Isa. 53:7-9. I am surprised that these
verses are emphasized and not other Messianic verses in this OT context.
However, Philip starts right where he was reading and explains the entire
passage in light of the life, ministry, death, and resurrection of Jesus of
Nazareth. The OT prophecy has been fulfilled and forgiveness through Christ is
offered to everyone!

8:35 “Philip opened his mouth” This
shows the centrality of the OT passage concerning “the Suffering Servant” to
gospel proclamation. I believe Jesus, Himself, showed the early church how these
ancient prophecies applied to Himself (cf. Luke 24:27).

8:36 “Look! Water! What prevents me from
being baptized”
Philip’s gospel message included baptism (cf. Matthew 3; 28:19; Acts 2:38; Rom.
6:1-11; Col. 2:12)! See Special Topic at 2:38. Notice he did not need approval
from the Apostles in Jerusalem to baptize a convert. Baptism is not a
denominational issue, but a kingdom issue. We must be careful of the
denominational traditions that have so muddied the biblical waters as far as
expected procedures in our day!

Was the eunuch worried about being accepted?

1. racial issue

2. physical issue

3. socio-economic issue

4. catechism issue

All barriers are down in Jesus Christ (cf. Eph. 2:11-3:13). Whosoever will
may come (cf. John 1:12; 3:16; Rom. 10:9-13)!

8:37 This verse, which records the
eunuch’s confession, is not included in the ancient Greek papyri manuscripts P⁴⁵
(Chester Beatty Papyri), P⁷⁴ (Bodmer Papyri), or the ancient uncial
Greek manuscripts א, A, B, or C. Neither is
it present in some of the ancient Vulgate, Syriac, Coptic, or Ethiopian
translations. Verse 37 is not original to Acts. UBS⁴ gives its
omission an “A” rating, meaning certain. It is not even included in the text of
NASB (1970) edition, but is included in the 1995 update with brackets.

8:38-39 “went down into the water. . .came up
out of the water”
This is not a proof-text for immersion. The context implies they walked into a
body of water, not the method of the baptism. Be careful of your preconceived
biases!

8:39 “the Spirit of the Lord snatched Philip
away” Whether this is a miraculous occurrence like Elijah’s (cf. I Kgs.
18:12; II Kgs. 2:16) or Ezekiel’s (cf. Ezek. 3:14; 8:3) or simply a reference to
his immediate departure is uncertain. The Spirit was intimately involved in this
conversion. Notice also that extensive follow-up and catechism apparently did
not occur, but the convert had the scroll of Isaiah and the indwelling Spirit!

▣ “went on his way rejoicing” The Good
News is always accompanied by rejoicing (cf. 8:8). Ireaneus records the
tradition that this eunuch became a gospel missionary to his own people. The
Spirit Himself must have done the follow-up discipling!

8:40 Philip continued (imperfect
middle indicative) his evangelistic ministry in the Philistine town of
Ashdod (i.e., Azotus) on his way home to Caesarea by the sea. It is
obvious that Philip understood the universal evangelistic implication of the
Samaritans and the Ethiopians. The gospel included even Philistines!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major
issues of this section of the book. They are meant to be thought-provoking, not
definitive.

1. Why did God allow persecution to come upon the early Church?

2. Why was the gospel being preached to Samaritans so significantly?

3. Was Simon a believer?

4. Why did the Samaritans not receive the Holy Spirit when they believed?

5. What type of persons does the eunuch represent?

6. Why is verse 37 not in all Bibles?

ACTS 9

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Conversion of Saul	The Damascus Road: Saul Converted	Conversion of Saul of Tarsus	The Conversion of Saul	The Conversion of Saul
9:1-9	9:1-9	9:1-9	9:1-2	9:1-2
			9:3-4	9:3-9
			9:5a
			9:5b-6
	Ananias Baptizes Saul		9:7-9
9:10-19a	9:10-19	9:10-19a	9:10a	9:10-12
			9:10b
			9:11-12
			9:13-14	9:13-19a
			9:15-16
			9:17-19a
Saul Preaches at Damascus	Saul Preaches Christ		Saul Preaches in Damascus	Saul’s Preaching at Damascus
9:19b-22		9:19b-22	9:19b-20	9:19b-22
	9:20-22		9:21
			9:22
Saul Escapes From the Jews	Saul Escapes Death	Saul’s First Visit to Jerusalem
9:23-25	9:23-25	9:23-25	9:23-25	9:23-25
Saul at Jerusalem	Saul at Jerusalem		Saul in Jerusalem	Saul’s Visit to Jerusalem
9:26-30	9:26-30	9:26-30	9:26-30	9:26-30
	The Church Prospers			A Lull
9:31	9:31	9:31	9:31	9:31
The Healing of Aeneas	Aeneas Healed	Peter’s Journey to Lydda and Joppa	Peter Sees Lydda in Joppa	Peter Cures a Paralytic at Joppa
9:32-35	9:32-35	9:32-35	9:32-35	9:32-35
Dorcas Restored to Life	Dorcas Restored to Life			Peter Raises a Woman to Life at Joppa
9:36-43	9:36-43	9:36-43	9:36-43	9:36-38
				9:39-42
				9:43

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The emphasis in Acts is beginning to shift from

1. the Apostle Peter to the Apostle Paul

2. from Palestine to the Mediterranean world

3. from Jews to Gentiles.

B. Paul’s conversion is such an important point in church history that it is
recorded three times in the book of Acts.

1. Luke’s account, 9:1-30

2. Paul’s account before the mob in Jerusalem, 22:3-16

3. Paul’s account before Agrippa II at Caesarea, 26:4-18

4. Paul also briefly mentions this same period in Gal. 1:13-17 and II Cor.
11:32-33

C. The similarities between Stephen’s message and Paul’s messages are
obvious. Paul began to minister to the same Hellenistic Jews to whom Stephen had
preached. Paul heard Stephen’s sermon of Acts 7 (cf. 7:58; 8:1; 22:20). It is
even possible that Paul was one of the leaders of the Hellenist Synagogues in
Jerusalem who debated with Stephen and lost!

D. Some possible influential factors in Paul’s conversion

1. failure of Judaism to provide internal peace and joy

2. the life and teachings of Jesus were well known and discussed in
rabbinical circles (especially Jerusalem)

3. he heard Stephen’s sermon and witnessed his death (possibly even debated
Stephen)

4. he saw the demeanor and faith of Christians under persecution

5. his personal encounter with the resurrected Lord changed everything

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:1-9
¹Now Saul, still breathing
threats and murder against the disciples of the Lord, went to the high priest, ²and asked for letters from him to the synagogues at Damascus, so that if
he found any belonging to the Way, both men and women, he might bring them bound
to Jerusalem. ³As he was traveling, it happened that he was
approaching Damascus, and suddenly a light from heaven flashed around him;
⁴and he fell to the ground and heard a voice saying to him, “Saul,
Saul, why are you persecuting Me?”
⁵And he said, “Who are You, Lord?” And He said, “I am Jesus
whom you are persecuting, ⁶but get up and enter the city, and it will
be told you what you must do.” ⁷The men who traveled with him stood
speechless, hearing the voice but seeing no one. ⁸Saul got up from
the ground, and though his eyes were open, he could see nothing; and leading him
by the hand, they brought him into Damascus. ⁹And he was three days
without sight, and neither ate nor drank.

9:1 “Saul, still breathing threats and
murder” This is literally “snorting.” In Acts 26:11, Paul says of
himself, that he was furiously enraged at them. Apparently Paul even killed some
Christians (cf. 8:1).

▣ “the
disciples of the Lord” This term means learners. It only appears in the
Gospels and Acts. This term is rapidly replaced by the term “saints.” Notice the
number of terms used in this chapter to describe the people of God:

1. disciples, vv. 1,10,19,25,26,36,38

2. the Way, v. 2

3. saints, vv. 13,32,41

4. brothers, v. 17.

▣ “went to the high priest” This is
obviously a reference to the Sanhedrin (cf. Acts 26:10). See note on Sanhedrin
at 4:5.

9:2 “for letters from him to the synagogues
at Damascus” The Roman government had given limited authority to the
Sanhedrin to conduct and control events in the synagogues or related to Jewish
life in the Empire (cf. I Macc. 15:16-21 or Josephus, Antiq. 14.10.2).
Judaism was a recognized, legal religion of the Greco-Roman world.

Apparently these were letters of extradition for the Jewish Christians who
had fled Jerusalem in the face of the Jewish persecution (cf. 9:14,21; 22:5;
26:10).

▣ “if”
This is a
third class conditional sentence
meaning potential action.

▣ “The Way” This was the early
designation for believers (cf. 19:9,23; 22:4; 24:14,22 and possibly 18:25,26).
It has an OT background, speaking of lifestyle faith (cf. Ps. 1:1; 16:11;
119:105; 139:24; Pro. 4:10-19). Jesus uses this concept in Matt. 7:14 and uses
the title for Himself in John 14:6. Christianity is a personal encounter
followed by a daily relationship.

▣ “women” The mention of women three
times amidst the groups that Paul persecuted is a way to show the intensity of
Paul’s actions (cf. 8:3; 22:4). Luke has a special concern for women!

9:3 “Damascus” This was an ancient
city and capital of the Roman Province of Syria just north/northeast of Galilee.
It was 150 miles from Jerusalem.

▣ “and suddenly” This term also has
the connotation of “unexpectedly.”

▣ “a light from heaven” Paul relates
his experience with this light differently in his three accounts of his
experience in Acts

1. “a light from heaven flashed around him” (9:3)

2. “a very bright light suddenly flashed from heaven all around me” (22:6)

3. “I saw on the way a light from heaven, brighter than the sun, shining all
around me” (26:13)

Paul vividly remembers this event! It is just possible that this light is
theologically/physically related to the
Shekinah glory of YHWH’s presence with Israel during the Wilderness
Wandering Period. The Hebrew concept of “glory” takes on an aspect of bright
light from this historical event (see SPECIAL TOPIC: GLORY (DOXA) at 3:13). This light
would have showed Saul the rabbi that this was the personal presence of God.

9:4 “heard a voice” This heavenly
voice was something Judaism was familiar with. It is known as a bath kol.
This provided a means for the Jews to receive information and/or confirmation
from God (during the interbiblical period between the closing of Malachi [or
Chronicles] and the beginning of the ministry of John the Baptist). This form of
revelation was necessary because there were no inspired prophets during this
period.

▣
“Saul, Saul” In Hebrew this repeating of the name was a way to show
intensity.

▣ “why
are you persecuting Me” This is extremely significant theologically
because it shows the continuity and intimacy between Jesus and His church (cf.
Matt. 10:40; 25:40,45). Paul was persecuting the Church, but Jesus took it
personally. From Acts 26:14 we know that Jesus spoke to Paul in Aramaic.

It is also theologically significant that Christianity is both a person
(Jesus) and a group (church). The corporate metaphors used in the NT for the
church are:

1. body

2. family

3. building

4. saints

All emphasize the corporate nature of faith (cf. I Cor. 12:7). It starts
individually, but moves to the group (conscientiousness and concern). This
individual corporality can be seen in Paul’s discussion of Adam and Christ in
Rom. 5:12-21. The One is part of the all; the One can affect the all (cf. Joshua
7).

9:5a “Who are You, Lord” What did Paul
imply by the use of “Lord”?

1. sir, title of respect (ex. John 4:11)

2. YHWH, translated by Lord in
the OT (ex. Gen. 2:4)

If surprise is the focus, then possibly #1 applies, but if the light from
heaven denotes an action of God, then #2 is the case. If #2, then suddenly
Paul’s rabbinical theology is challenged. What a confusing and frightful time
this must have been! See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.

9:5b-6b These verses are not found in
any early Greek manuscripts. They are found in only one Latin family of
manuscripts. Erasmus, translating from the Vulgate, put them in his first
edition of the Greek New Testament in 1516. These words are found in Acts 26:14.
Their inclusion here shows a tendency of scribes to make parallels uniform and
full of all details.

9:5 “I am Jesus whom you are persecuting”
Paul is claiming to have seen the Glorified Christ (cf. Acts 22:14; I Cor. 9:1;
15:8-9). Paul will later understand this experience as an integral part of his
call to be the Apostle to the Gentiles.

The crucified carpenter from Nazareth is the glorified Messiah!

9:6 This verse is explained in detail
in vv. 10-19.

▣ “must do” See full note on dei
at 1:16.

9:7 “The men who traveled with him”
This possibly refers to

1. the Temple police accompanying Paul

2. other Jewish zealots, probably from Hellenistic synagogues

3. other theological students from Jerusalem

▣ “hearing the voice but seeing no one”
There is a seeming discrepancy between 9:7 and 22:9 in the details of this
event. There have been several theories how to deal with it:

1. It is a matter of syntax. The verb
“to hear” can take a
genitive (9:7) or an accusative (22:9). These different forms have
different implications or connotations. The NRSV, in a footnote, has “The Greek
suggests that his companions heard the sound of the voice, but not the words
spoken.”

2. Others say it is similar to John 12:29-30 about Jesus’ entry into
Jerusalem and the voice from heaven.

3. Others say that it is Paul’s voice that is being referred to, not Jesus’.
They heard Paul speaking, but they did not hear Jesus speaking.

4. Others say this is similar to the Synoptic problem. Different Gospel
writers record the same events, sermons, and actions of Jesus in differing ways,
which is different eyewitness accounts.

9:8 “though his eyes were open, he could see
nothing” Paul apparently had eye problems from this point on (cf. Gal.
4:13-15; 6:11). I, personally, believe Paul’s “thorn in the flesh” (cf. II Cor.
12:7-10; Gal. 4:13-15; 6:11) was Oriental ophthalmia, possibly caused by this
experience. There is irony here; Paul experiences a reorientation. He thought he
could see (physically and spiritually, cf. John 9), but he found out that he was
blind. After this encounter with Christ he was physically blinded for a period,
but his spiritual eyes were wide open!

9:9 “And he was three days without sight”
This is a periphrastic imperfect. Some commentators see
this as the occasion of Paul’s vision of heaven recorded in II Cor. 12:1-4.

▣ “and
neither ate nor drank” Paul was fasting and praying (cf. v. 11). What a
reorientation must have been occurring in Paul’s mind (theology) and heart
(desire)! He was beginning the transformation from persecutor of the gospel to
proclaimer of the gospel!

NASB (UPDATED) TEXT: 9:10-19a

¹⁰Now there was a disciple
at Damascus named Ananias; and the Lord said to him in a vision, “Ananias.” And
he said, “Here I am, Lord.” ¹¹And the Lord said to him, “Get
up and go to the street called Straight, and inquire at the house of Judas for a
man from Tarsus named Saul, for he is praying, ¹²and he has seen in a
vision a man named Ananias come in and lay his hands on him, so that he might
regain his sight.” ¹³But Ananias answered, “Lord, I have heard from
many about this man, how much harm he did to Your saints at Jerusalem; ¹⁴and
here he has authority from the chief priests to bind all who call on Your name.” ¹⁵But the Lord said to him, “Go, for he is a chosen instrument of Mine, to
bear My name before the Gentiles and kings and the sons of Israel; ¹⁶for
I will show him how much he must suffer for My name’s sake.” ¹⁷So
Ananias departed and entered the house, and after laying his hands on him said,
“Brother Saul, the Lord Jesus, who appeared to you on the road by which you were
coming, has sent me so that you may regain your sight and be filled with the
Holy Spirit.” ¹⁸And immediately there fell from his eyes something
like scales, and he regained his sight, and he got up and was baptized; ¹⁹and
he took food and was strengthened.

9:10 “Ananias” This name means “YHWH
is gracious.” Apparently he was a believing Jew of good reputation, not a
refugee (cf. 22:12).

▣ “Here I am, Lord” This is a Jewish
idiom of availability (cf. Isa. 6:8). Verse 11 was obviously given verbally
because it is very specific instruction.

9:12 “he has seen in a vision a man named
Ananias” “In a vision” is not in the ancient Greek manuscripts P⁷⁴,
א, and A, but it is in MSS B and C. The UBS4 put the shorter reading in
the text but gives it a “C” rating (with difficulty in deciding). This verse
shows that Ananias’ coming, actions, and message were confirming Jesus’ earlier
words to Paul (cf. v. 6)

▣ “lay
his hands on hin” See Special Topic at 6:6.

9:13 “I have heard from many”
Obviously Ananias had heard the bad reports about Paul’s vicious persecution of
believers from the Jewish refugees from Jerusalem.

▣ “Your saints” The term hagioi
is related to the Greek word “holy” (hagios). The OT background (kadosh)
relates to some thing, some person, or some place set apart by God for a special
task. The term “saints” is always plural, except one time in Phil. 4:21, but
even there it is in a plural context. To be a Christian is to be a part of a
family, a community. There are no loners in the faith.

SPECIAL TOPIC: SAINTS

9:14 “the chief priests” In the OT the
high priesthood was for life and was passed on to a special family of Levite’s
son (cf. Lev. 8-10). However, during the Roman period this position was
purchased from the Roman officials. Therefore, there were several High Priests
within the Sadducean family of Annas.

▣ “who call on Your name” This phrase
has important theological implications. Luke uses it several times in Acts for

1. someone addressing Jesus (cf. 7:59)

2. someone who has accepted Jesus as Savior (cf. 9:14,21)

3. an OT quote from Amos 9:12, where it refers to someone upon whom YHWH’s
name is called (i.e., believers, cf. 15:17)

4. A way for someone to publicly affirm his faith in Jesus (cf. 22:16)

This phrase is also part of Paul’s plea to Israel from Joel 2:32 in Rom.
10:9-13 (cf. II Tim. 2:22). Peter uses this same passage (Joel 2:28-32) in his
Pentecost sermon and invited those present to “call upon the name of the Lord”
from Joel 2:32.

The name stands for the person. By invoking the name sinners beseech Jesus to
act on their behalf and include them in His family. See Special Topic at 2:22.

9:15 “Go” This is a present middle (deponent)
imperative. Jesus authoritatively sends the reluctant Ananias to Saul.

▣ “for he is a chosen instrument of Mine”
Oh, the greatness of the grace and election of God! Paul does not fit the
evangelical model of voluntary, volitional conversion. He was dramatically
drafted!

NASB, NKJV “before the Gentiles”

NRSV, NJB “to bring my name before Gentiles”
TEV“to make my name known to Gentiles”

What a startling statement for a Jew to be told (cf. Eph. 3:7)! Yet, this has
always been God’s plan (cf. Gen. 12:3; Exod. 19:5-6; Eph. 2:11-3:13, see Special
Topic at 1:8). Israel was only an instrument to reach the world, made in the
image of God (cf. Gen. 1:26-27), but fallen (cf. Gen. 3:15).

▣ “and kings” Paul spoke to
governmental leaders, small and great, and finally to Caesar!

▣ “and
the sons of Israel” Paul’s regular missionary pattern was to preach first
at the local synagogue (cf. Rom. 1:16) in every city. This allowed the Jews and
the God-fearers who knew the OT a chance to respond first to the gospel. Then he
would turn to the pagans.

9:16 “for I will show him how much he must
suffer for My name’s sake” Suffering is not the exception, but the norm
for Christians in a fallen world (cf. Matt. 5:10-12; John 15:18-21; 16:1-2;
17:14; Acts 14:22; Rom. 5:3-4; 8:17-18; II Cor. 4:7-12; 6:3-10; 11:24-33; Phil.
1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Peter 4:12-16).

There is a theological relationship
between the sufferings of Christ and the sufferings of His followers in this
fallen realm. The book of I Peter shows this parallel.

1. Jesus’ suffering, 1:11; 2:21,23; 3:18; 4:1,13; 5:1

2. His followers’, 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10

If the world rejected Him it will reject His (cf. John 7:7; 15:18-19; 17:14).

9:17 “and after laying his hands on him”
There is no scriptural basis for the concept of “apostolic authority” in
bestowing spiritual gifts. Ananias is an unknown lay believer in Damascus who
becomes

1. God’s spokesman and an agent in

2. Paul’s being the filled with the Holy Spirit (cf. v. 17)

3. Paul’s physical healing (cf. v. 18)

4. Paul’s baptism (cf. v. 18)

▣ “Brother Saul” What a great example
of obedience and love!

9:18 “there fell from his eyes something like
scales” This is a technical medical term for the flaking of skin from a
wound Luke uses to describe what happened to Paul’s eyes in this moment of
healing. The word scales is used of fish scales in the Septuagint (cf. Lev.
11:9,10,12; Deut. 14:9). The metaphorical extension can be seen in Num. 16:38,
where it is used of flattened metal plates. In this context they were probably
flakes of skin or crust which oozed from Paul’s eyes.

▣ “was baptized” Ananias apparently
also baptized Paul (cf. 8:36,38). NT baptism was an act of obedience to Jesus’
example (cf. Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22) and command (cf. Matt.
28:19.) It marks a change of ownership and allegiance.

9:19a “he took food and was strengthened”
Paul had been fasting and praying since the light knocked him to the ground (cf.
v. 9). After a three day total fast (no food or water), he must have been very
weak.

NASB (UPDATED) TEXT: 9:19b-22

^19bNow for several days he was
with the disciples who were at Damascus,
²⁰and immediately he began to proclaim Jesus in the
synagogues, saying, “He is the Son of God.”
²¹All those hearing him continued to be amazed, and were saying, “Is
this not he who in Jerusalem destroyed those who called on this name, and who
had come here for the purpose of bringing them bound before the chief priests?” ²²But Saul kept increasing in strength and confounding the Jews who lived
at Damascus by proving that this Jesus is the Christ.

9:20 “he began to proclaim Jesus in
the synagogues” This is an
imperfect active indicative. It can mean (1) the beginning of an action
or (2) repeated action. What irony! He came earlier with a letter from the High
Priests in Jerusalem to the synagogues in Damascus to persecute the followers of
Jesus and now he came to the same synagogues preaching Jesus as the Messiah (cf.
v 21).

▣ “‘He is the Son of God'” This is the
only use of the title “Son of God” in the book of Acts (except for the quote of
Ps. 2:7 in Acts 13:33). Its OT background reflects its significance: (1) the
nation of Israel (cf. Hos. 11:1); (2) the King of Israel (cf. II Sam. 7:14); and
(3) the Messiah (cf. Matt. 2:15). Paul’s strict monotheism (see Special Topic at
2:39) is being redefined!

SPECIAL TOPIC: THE SON OF GOD

9:21 This verse is in the form of a
question which expects a “yes” answer.

▣
“destroyed” This is a rare and intense word meaning to ravage, lay waste
to, or totally destroy. It is found only here and in Gal. 1:13,23 in the NT and
in IV Macc. 4:23. Paul was a vicious persecutor!

9:22

NASB“Saul kept increasing in strength”
NKJV“Saul increased all the more in
strength”
NRSV“Saul became increasingly more powerful”
TEV“Saul’s preaching became even more
powerful”
NJB“Saul’s power increased steadily”

This is an
imperfect passive indicative. It took some time for Saul’s gifts and
skills to develop. In context this refers to Paul’s preaching and debating
skills (cf. TEV).

▣ “confounding” This is an imperfect active indicative which denotes
repeated action in past time. This is a compound term from “together” (sun)
and “pour” (cheō). This word is only found in Acts.

1. 2:6, bewildered

2. 9:22, confounded

3. 19:32, confusion

4. 21:27, stir up

5. 21:31, confusion

The Jews could not explain Paul’s conversion or his powerful preaching of
Jesus as the promised OT Messiah.

▣ “proving” This word means to
conclude (cf. Acts 16:10; 19:33) and by extension, to prove. Paul’s method was
much like Stephen’s. They both used OT passages and their fulfillment in the
life of Jesus of Nazareth to prove that He was the Messiah promised in the OT.

▣ “the
Christ” This is a way of referring to the Messiah (Anointed One, Promised
Coming One, see Special Topic at 2:31). Many times in Acts the
definite article precedes the noun (ex. 2:31,36; 3:18,20). Saul was
asserting with power and conviction that Jesus of Nazareth, killed in Jerusalem,
was indeed God’s Son, the Messiah. If this was true, it changed everything for
Jews (and Gentiles)! They had misunderstood and rejected Him. They had missed
God’s gift and remained in spiritual darkness and need.

NASB (UPDATED) TEXT: 9:23-25

²³When
many days had elapsed, the Jews plotted together to do away with him, ²⁴but
their plot became known to Saul. They were also watching the gates day and night
so that they might put him to death; ²⁵but his disciples took him by
night and let him down through an opening in the wall, lowering him in a
large basket.

9:23 “When many days had elapsed” We
must take into account Paul’s personal account found in Gal. 1:15-24, where he
spent a long period of time in Arabia. In this context Arabia refers to the
Nabataean kingdom (ruled by Aretas IV, who reigned from 9 b.c. to
a.d. 40) just southeast of Damascus. The three-year period probably
reflects somewhere close to eighteen months. Jews counted part of a day as the
whole day (cf. Matt. 26:61; 27:40,63); this reckoning was also used of years.

▣ “the Jews plotted together to do away with
him” The Jews apparently stirred up the civil authorities (cf. II Cor.
11:32-33). This must have been humiliating for Paul because he mentions this
very event in his discussion of weakness in II Corinthians 11.

9:25 “through an opening in the wall”
This must refer to a window in a private house whose back wall was part of the
wall surrounding the city (cf. II Cor. 11:33; Josh 2:15; I Sam. 19:12).

NASB (UPDATED) TEXT: 9:26-30
²⁶When he came to Jerusalem, he
was trying to associate with the disciples; but they were all afraid of him, not
believing that he was a disciple. ²⁷But Barnabas took hold of him and
brought him to the apostles and described to them how he had seen the Lord on
the road, and that He had talked to him, and how at Damascus he had spoken out
boldly in the name of Jesus. ²⁸And he was with them, moving about
freely in Jerusalem, speaking out boldly in the name of the Lord. ²⁹And
he was talking and arguing with the Hellenistic Jews; but they were
attempting to put him to death. ³⁰But when the brethren learned of
it, they brought him down to Caesarea and sent him away to Tarsus.

9:26 “he came to Jerusalem” This was
apparently eighteen to thirty-six months later (cf. Gal. 1:15-24). This verse
shows the level of skepticism in which the Jerusalem believers held their former
persecutor. Apparently Acts records several of Paul’s visits to Jerusalem after
his dramatic conversion.

1. 9:26, first visit

2. 11:30, relief visit

3. 12:25, after mission

4. 15:2, Jerusalem Council

5. 18:22, brief visit with the church

6. 21:17, visit with James and the elders and resulting Nazarite vow and
arrest

9:27 “Barnabas” The popular meaning,
though not etymological, was “son of encouragement.” This was the great saint
mentioned back in 4:36 who later became Paul’s first missionary companion. See
full note and Special Topic at 4:36.

▣ “brought him to the apostles” The
only other account is Galatians 1:18.

▣ “and described to them” Barnabas
knew and shared Saul’s testimony. This opened the door to his acceptance (cf. v.
28).

9:28

NASB“moving about freely”
NKJV“coming in and going out”
NRSV“went in and out”
TEV“went all over”
NJB“to go around”

This is an OT idiom of everyday life
or activity (cf. Num. 27:17; I Kgs. 3:7).

9:29 “he was talking and arguing with the
Hellenistic Jews” This refers to the same group (synagogues of
Greek-speaking Jews in Jerusalem) who killed Stephen; now they are planning to
kill Saul, who was also a Jew from the diaspora. They must have thought Stephen
had returned!

9:30 “when the brethren learned of it“
From 22:17-21 we learn that Jesus appeared to Paul at this time to tell him to
flee Jerusalem. Jesus appeared to Paul several times during his ministry to
encourage and guide him (cf. 18:9-11; 22:17-21; and an angel of the Lord in
27:23).

▣
“Caesarea” This refers to the Roman seaport on the Mediterranean coast of
Palestine. This was the official headquarters of the Roman government in
Palestine.

▣ “Tarsus” Paul is going to drop out
of sight now for several years in his home town. Tarsus was a free city. It was
also the third largest center of learning in the ancient world, behind
Alexandria and Athens. The universities in Tarsus emphasized philosophy,
rhetoric, and law. Paul was obviously trained both in Greek rhetoric and
philosophy as well as rabbinical Judaism.

NASB (UPDATED) TEXT: 9:31
³¹So the church throughout all
Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the
fear of the Lord and in the comfort of the Holy Spirit, it continued to
increase.

9:31 This is a summary verse which
concludes the account of Paul’s conversion and introduces the travels of Peter.
Luke uses these summary verses often in Acts. See Introduction IV Purpose and
Structure, A.

▣ “the
church” See note and Special Topic at 5:11 and notice how the singular
“church” refers to many individual congregations. The term “church” can denote a
local church (ex. Col. 1:18,24; 4:15,16), all churches of an area (ex. Eph.
1:22; 3:10,21; 5:23,24,25,27,29,32), and all churches universally (ex. Matt.
16:18).

▣ Notice the items Luke chooses to
mention.

1. peace in all churches

2. growing and increasing

3. comfort from the Spirit

What a change from the persecution of 8:1! There were still problems, but God
had met every need!

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why was Paul so vehement in his persecution of the church?

2. Why are there three accounts of Paul’s conversion in the book of Acts?

3. What is the significance of Paul being commissioned, laid-hands on, and
baptized by Ananias?

4. What is the significance of Paul’s use of Jesus as “The Son of God”?

5. Why does Luke not record Paul’s three year excursion to Arabia?

CONTEXTUAL INSIGHTS TO 9:32-10:48

A. Although the book of Acts begins the transition from Peter to Paul,
chapters 9:32-12:25 show the itinerant ministry of Peter.

B. This section deals with Peter at Lydda, 9:32-35; Joppa, 9:36-43, 10:9-23;
Caesarea, 10:1-8, 23-48; and at Jerusalem, 11:1-18; 12:1-17.

C. This section is extremely important because it deals with the continuing
struggle over the Gentile mission and Peter’s part (as head of the Apostolic
group) in that struggle. Luke deems the Cornelius account so important as to
repeat it three times in this section.

WORD
AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:32-35
³²Now as Peter was traveling
through all those regions, he came down also to the saints who lived at
Lydda. ³³There he found a man named Aeneas, who had been bedridden
eight years, for he was paralyzed. ³⁴Peter said to him, “Aeneas,
Jesus Christ heals you; get up and make your bed.” Immediately he got up. ³⁵And all who lived at Lydda and Sharon saw him, and they turned to the
Lord.

9:32 “Peter was traveling” Apparently
the Apostles were preaching throughout Palestine and in neighboring countries.

▣ “the saints” This term is used in
the book of Acts to describe the church. See SPECIAL TOPIC: SAINTS at 9:13. The
term “disciples” is gradually replaced by the term “saints.” The term is related
to the OT word “holy” and means, “set apart” for God’s service. It is never used
in the singular except one time in
Phil. 4:21, which is a corporate context. This shows that to be a saint means to
be “in community.” See Special Topic at 9:13. All believers are called “saints”
in the NT! It is our position in Christ that is being emphasized.

SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION

▣ “Lydda” The town of Lydda was
located on the trade route from Babylon to Egypt. In the OT it was known as
“Lod” (cf. I Chr. 8:12). It was about eleven miles inland from the Mediterranean
Sea. This is the same area visited by Philip in chapter 8:40.

9:33 “a man named Aeneas” His Greek
name means “praise.” Whether he is a believer or unbeliever is uncertain, but
apparently Peter is revisiting the established churches started by Philip.

▣ “who had been bedridden eight years, for he
was paralyzed” This translation is the most common interpretation of this
Greek phrase (NASB, NKJV, NRSV, TEV, NJB). However, the Greek phrase can mean
“since eight years old” (cf. Newman and Nida, A Translator’s Handbook on The
Acts of the Apostles, p. 199).

9:34 “Jesus Christ heals you” There is
no article here, which implies that these two
terms had become a common designation. This is a literary form known as an
aoristic present, which means “this instant the Messiah is healing you.”

▣ “get up and make your bed” These are
two aorist active imperatives showing intensity
and urgency!

▣ “Immediately he got up” This shows
the man’s faith in response to Peter’s message about Jesus.

9:35 “all who lived at Lydda” This is
a good example of a hyperbolic use of the term “all” in the Bible (cf. Gen.
41:37; Deut. 2:25; Luke 2:1; Rom. 11:26).

▣ “Sharon” This refers to the northern
coastal plain in Palestine. It is about thirty miles in length running from
Joppa to Caesarea.

▣ “and they turned to the Lord” The
word “turn to” may reflect the OT word for repentance (shub). It implies
turning from sin and self (repentance) and turning to (faith) the Lord (cf.
11:21).

This little summary statement is included several times in this section,
showing the great movement of the Spirit of God through Peter and later through
Paul. This miraculous event opened the door for the proclamation of the gospel.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT IN THE OLD TESTAMENT

NASB (UPDATED) TEXT: 9:36-43
³⁶Now in Joppa there was a
disciple named Tabitha (which translated
in Greek is called Dorcas); this woman was abounding with deeds of
kindness and charity which she continually did. ³⁷And it happened at
that time that she fell sick and died; and when they had washed her body, they
laid it in an upper room. ³⁸Since Lydda was near Joppa, the
disciples, having heard that Peter was there, sent two men to him, imploring
him, “Do not delay in coming to us.” ³⁹So Peter arose and went with
them. When he arrived, they brought him into the upper room; and all the widows
stood beside him, weeping and showing all the tunics and garments that Dorcas
used to make while she was with them. ⁴⁰But Peter sent them all out
and knelt down and prayed, and turning to the body, he said, “Tabitha, arise.”
And she opened her eyes, and when she saw Peter, she sat up. ⁴¹And he
gave her his hand and raised her up; and calling the saints and widows, he
presented her alive. ⁴²It became known all over Joppa, and many
believed in the Lord. ⁴³And Peter stayed many days in Joppa with a
tanner named Simon.

9:36 “Joppa” Today this town is known
as Jaffa (Yafo). It was the ancient seaport for Jerusalem. Today it is
part of the modern city of Tel Aviv-Yafo.

▣ “disciple” The term “disciple” is
used quite often in this section of Acts. It literally means “learner,” but is
used in the sense of believer.

▣ “Tabitha. . .Dorcas” This lady’s
Aramaic name was
Tabitha; her Greek name was Dorcas. Most Jews who had social or
commercial contact with non-Jews had two names, an Aramaic one and a Greek one.
Both of these names mean “gazelle,” a symbol of grace and beauty (cf. Song of
Songs 2:9, 17; 4:5; 7:3).

▣ “with deeds of kindness and charity”
This refers to Jewish alms-giving. This was a Jewish concept of weekly donations
that developed in the Synagogue for the care of the needy Jewish people in the
community. It was considered spiritually important by the Jews of Jesus’ day.
The church followed this pattern (cf. Acts 6). See Special Topic at 3:2.

▣ “which she continually did” This is
an imperfect active indicative. This speaks of
habitual action in past time.

9:37 “they had washed her body, they laid it
in an upper room”
The washing of the body was typical of the Jewish preparation for burial. In
Jerusalem a body had to be buried the same day one died, but outside of
Jerusalem, burial could be delayed for three days. See Special Topic at 5:6.

9:38 “sent two men to him” These
believers had heard of great miracles done by God through Peter and they
believed that he could do something for this great Jewish Christian lady.

9:39 “and all the widows stood beside him”
Apparently they were wearing the clothes that Dorcas had made for them of two
different kinds: (1) the inner undergarments and (2) the outward cloaks.

9:40 “But Peter sent them all out”
This is literally “threw them out.” This is exactly what Jesus did in Mark 5:40.
In fact, there are great similarities between the miracles performed in this
section and the miracles performed in Jesus’ lifetime. Jesus’ ministry is the
only model the Apostles had.

The question is, “Why did Peter want all of them to leave the room?” Jesus
did this because He did not want to be known as a healer only and the gospel was
not yet complete. But why did Peter do this? It seems that these miracles opened
the door of faith, so it would seem he would want as many as possible to view
it.

▣ “knelt down” The usual position for
Jewish prayer was standing with the arms and eyes raised to heaven. However, in
the Book of Acts, it is recorded several times that the disciples knelt down to
pray. This apparently was for emphasis (cf. 7:60; 20:36; 21:5), as it was with
Jesus in the Garden of Gethsemane (cf. Luke 22:41).

▣ “‘Tabitha, arise'” Apparently he was
speaking Aramaic. Jesus and the Jews in Palestine of the first century all spoke
Aramaic, not Hebrew. This is true even as far back as Ezra-Nehemiah (cf. Neh.
8:4-8).

9:41 “saints” See Special Topic:
Saints at 9:13.

9:42 “and many believed in the Lord”
This is another summary statement that shows the great results of Peter’s
miracles and preaching ministry. See Special Topics at 2:40 and 3:16.

9:43 “Peter stayed many days in Joppa with a
tanner named
Simon” Peter’s Jewish legalism must have been breaking down already for
him to stay with a ceremonially unclean tanner (had to deal with dead animal
skins) such as Simon.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why is the conversion of Paul recorded three times in Acts?

2. Why are the three accounts of Paul’s conversion slightly different?

3. How much choice did Paul have in his conversion? Is his experience to be
seen as normative?

4. Why did the Hellenistic Jews try to kill Paul?

5. If Peter and Paul used miracles to open the door for the gospel, why does
God not use that method more today?

ACTS 10

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Peter and Cornelius	Cornelius Sends a Delegation	The Conversion of Cornelius	Peter and Cornelius	Peter Visits a Roman Centurion
10:1-8	10:1-8	10:1-8	10:1-3	10:1-2
				10:3-8
			10:4a
	Peter’s Vision		10:4b-8
10:9-16	10:9-16	10:9-16	10:9-13	10:9-16
			10:14
	Summons to Caesarea		10:15-16
10:17-23a	10:17-23	10:17-23a	10:17-18	10:17-23a
			10:19-21
			10:22-23a
10:23b-33	Peter Meets Cornelius	10:23b-29	10:23b-29	10:23b-33
	10:24-33
		10:30-33	10:30-33
Peter Speaks in Cornelius’ House	Preaching to Cornelius’ Household		Peter’s Speech	Peter’s Address in the House of Cornelius
10:34-43	10:34-43	10:34-43	10:34-43	10:34-35
				10:36-43
Gentiles Receive the Holy Spirit	The Holy Spirit Falls on the Gentiles		The Gentiles Welcome the Holy Spirit	Baptism of the First Gentiles
10:44-48	10:44-48	10:44-48	10:44-48	10:44-48

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The gospel is breaking out of its Jewish origins.

1. Cornelius – a Roman military God-fearer

2. the Ethiopian Eunuch – a Gentile God-fearer

B. The work of the Greek-speaking Jews (the seven of Acts 6) is having an
influence.

C. The repeat of the Pentecostal experience shows God’s acceptance of all
people.

1. Samaritans (chapter 8)

2. Romans (chapter 10)

3. Ethiopian (chapter 8)

D. The theological stage is being set for the Jerusalem Council of chapter
15. A watershed of universal gospel availability has been reached!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 10:1-8
¹Now there was a man at
Caesarea named Cornelius, a centurion of what was called the Italian cohort, ²a devout man and one who feared God with all his household, and gave many
alms to the Jewish people and prayed to God continually. ³About
the ninth hour of the day he clearly saw in a vision an angel of God who had
just come in and said to him, “Cornelius!” ⁴And fixing his gaze
on him and being much alarmed, he said, “What is it, Lord?” And he said to him,
“Your prayers and alms have ascended as a memorial before God. ⁵Now
dispatch some men to Joppa and send for a man
named Simon, who is also called Peter; ⁶he is staying with a
tanner named Simon, whose house is by the sea.” ⁷When the
angel who was speaking to him had left, he summoned two of his servants and a
devout soldier of those who were his personal attendants, ⁸and after
he had explained everything to them, he sent them to Joppa.

10:1 “there was a man at Caesarea”
The conversion of Cornelius was a major event. However, it must be remembered
that he was not the first social barrier the gospel had overcome.

1. The first was the Samaritans

2. then there was the Ethiopian Eunuch who also was possibly a God-fearer

3. then Cornelius, who was not only a Gentile, but a Roman army officer who
was part of the military occupation of the Promised Land

The emphasis of this account is not so much on Cornelius’ conversion because
he was already a God-fearer, like the Ethiopian Eunuch, but the large number of
relatives and friends, mentioned in vv. 1,24,27,44,48, who were also saved.
Peter refers to this account at the Jerusalem Council in Acts 15:7-9 and sets
the stage for the Gentile mission of the Church.

▣ “Cornelius” Footnote 1 in F. F.
Bruce’s
Commentary on the Book of the Acts, p. 214, has “Cornelius was an
especially common name in Rome ever since Publius Cornelius Sulla in 82
b.c. liberated 10,000 slaves who were enrolled in the gens Cornelia,
to which he belonged.” A gens was a clan or group of families who shared
a common name and a belief in a common ancestor or hero (as here).

▣ “a centurion” Centurions are
mentioned several times in the NT and always in a favorable light (cf. Matt.
8:5; Luke 7:2; 23:47; Acts 10:1; 22:5; 27:3; etc). Technically they were leaders
of a hundred men; however, they were noncommissioned officers, something like
our sergeant majors.

▣ “called the Italian cohort” Usually
a Roman cohort is made up of 600 men. This particular one was made up of a
thousand Roman volunteers who were stationed in Syria. We know from historical
evidence that they were called an auxiliary cohort. Possibly they were archers.
Roman troops had to be stationed in Palestine because of the rebelliousness of
the Jews.

10:2 “a devout man” There is a
threefold description of this man’s devotion:

1. he revered God (see note at v. 22) with all his households

2. he was always liberal in his many deeds of charity to the people

3. he had the habit of praying to God (cf. v. 22; 13:16,26).

This man was religiously, emotionally, and socially linked to the synagogue,
although he was not a full convert. To be a full convert one had to

1. be circumcised if a male

2. baptize himself in the presence of witnesses

3. if possible, offer a sacrifice in the Temple.

These requirements prevented many interested Gentiles from becoming full
proselytes.

▣ “with all his household” This is the
first mention of a family as a religious unit which we find often in the Book of
Acts (cf. Acts 10:2; 11:14; 16:15, 31; 18:8). It shows the cultural context that
the faith of the father was always the faith of the household and even of the
extended family which would include servants.

▣ “many alms” This refers to
almsgiving. To Jewish people this would show that Cornelius was an active part
of the local synagogue and apparently a God-fearer. See Special Topic: Alms
Giving at 3:2.

▣
“prayed to God continually” There are three
present participles here, denoting continuing action which shows
Cornelius’ piety.

1. fearing, Present middle
(deponent)

2. doing alms, present active

3. praying, present middle
(deponent)

This man’s devotion was daily and personal. He was doing the two things which
rabbinical Judaism honored most—almsgiving and prayer.

10:3 “About the ninth hour” This
refers to the time of the evening offering (i.e., 3 p.m., cf. Exod. 29:39, 41;
Num. 28:3-31;

I Kgs. 18:29-36; Ps. 55:17; 141:2; Dan. 6:10; Josephus Antiq. 11.4.1;
Wars 1.1.1). This was a traditional time for prayer.

NASB, NRSV,
TEV“clearly saw”
NKJV“saw clearly”

NJB, NIV “distinctly saw”

In the Gospels the
adverb
phanerōs means to openly or publicly make an appearance (cf. Mark 1:45;
John 7:10). This vision came in daylight hours and was very specific and
distinct.

▣ “in a vision an angel of God” In
some ways this conversion is like Saul’s. This person was a devoutly religious
man. God sends a supernatural agent to direct him to faith. Who could say “No”?
These conversions are a sign of God’s choice, not human free will. These people
are responding to overwhelming evidence and experience of the reality of the
gospel.

10:4 The angel’s message contains two
sacrificial terms: “ascended”and “memorial before God.” Apparently God accepted
this man’s worship (i.e., prayers and almsgiving) even before he heard the
gospel.

▣
“fixing his gaze on him” See note at 1:10.

▣
“‘What is it, Lord'” It is very difficult to know how to translate this
term Lord. It can mean (1) “mister” or “sir” or (2) “Lord” in a theological
sense of master/owner/sovereign. Another good NT passage which shows the
ambiguity is John 4:1,11,15,19,49.

In Acts there is even an added
possibility. Cornelius addresses the angel as Lord (cf. Rev. 7:14) and Peter
addresses “the voice” (cf. 10:13,15) as Lord (cf. 10:14). Therefore, the term
could refer to any supernatural, personal manifestation, with reference
specifically to Jesus. In 8:26 and 29 an angel of the Lord is identified with
the Spirit. This same fluidity and transference occurs between “the voice” and
the Spirit in 10:13,14,15 and 19,20.

10:5 “Now dispatch some men to Joppa”
This is an
aorist middle (deponent) imperative. Notice the angel did not share the
gospel, but sent for Peter. God uses human instruments (cf. Exod. 3:7-10). This
man, though a devout, sincere religionist (like Saul), needed to hear and
respond to the gospel of Jesus Christ.

10:7 “he summoned two of his servants and a
devout soldier” This makes a party of three; however, in verse 19 only
two of them are mentioned. Possibly the soldier was a guard and the two
household servants spoke.

10:8 Cornelius involved his family and
friends in his faith. This man lived out what he believed. A whole community
would come to faith in Christ through him.

These three men must have walked through the night and wondered and discussed
the angel’s message and their master and friend’s faith.

NASB (UPDATED) TEXT: 10:9-16
⁹On the next day, as they were on
their way and approaching the city, Peter went up on the housetop about the
sixth hour to pray. ¹⁰But he became hungry and was desiring to eat;
but while they were making preparations, he fell into a trance; ¹¹and
he saw the sky opened up, and an object like a great sheet coming down, lowered
by four corners to the ground, ¹²and there were in it all
kinds of four-footed animals and crawling creatures of the earth and
birds of the air. ¹³A voice came to him, “Get up, Peter, kill and
eat!” ¹⁴But Peter said, “By no means, Lord, for I have never eaten
anything unholy and unclean.” ¹⁵Again a voice came to him a
second time, “What God has cleansed, no
longer consider unholy.” ¹⁶This happened three times, and
immediately the object was taken up into the sky.

10:9 “about the sixth hour to pray”
Although rabbinical Judaism had set aside 9:00 a.m. and 3:00 p.m. to pray (the
times of the daily sacrifices in the Temple), the Pharisees had added noon as
another appropriate time. Apparently Peter was acting in the traditions of the
elders by praying at noon or maybe he was just taking a nap before lunch.

10:10 “he became hungry” The setting
of Peter’s vision is in the context of his hunger and his view of the
Mediterranean Ocean from Simon’s roof.

The word for “hunger” is used only
here in all of known Greek literature. Its exact connotation is impossible to
know, but with the preposition pros added, it may mean
“extreme hunger,” but this is surprising in this context. This hapax
legomenon (words used only once in the NT) must remain uncertain until more
lexical information is discovered. It must remain uncertain as to why Luke chose
to use this rare term, but the general sense of the context is obvious.

▣ “he fell into a trance” This is
literally “out of himself” or “beside himself,” often used of astonishment (cf.
Mark 5:42; 16:8; Luke 5:26; and several texts in LXX). We get the English term
“ecstasy” from this Greek word. In this verse and 11:5 and 22:17 it means a
semiconscious mental state which allows God to speak to the subconscious. This
is a different word from the one used in verse 3 to describe Cornelius’ vision.

10:11

NASB“the sky opened”

NKJV, TEV “heaven opened”
NRSV“the heaven opened”
NJB“heaven thrown open”

This is a
perfect passive participle, literally “the heavens having been and
continued to be opened.” In the OT heavens is
plural. This opening of the
atmosphere is an idiom for the spiritual, invisible dimension to break into
physical reality (cf. Ezek. 1:1; Matt. 3:16; Mark 1:10; Luke 3:21; John 1:51;
Acts 7:56; 10:11; Rev. 4:1; 19:11).

▣ “like a great sheet” This is the
same term used for the sails on a ship.

10:12 “all kinds of four footed
animals and crawling creatures of the earth and birds of the air” This is
the same threefold division of animals found in Gen. 1 and 6:20. Apparently they
were made up of clean and unclean animals according to the Jewish food laws of
Lev. 11.

10:13 “A voice came to him” From the
time of the closing of Malachi to the coming of the NT period there was no
authoritative prophetic voice from God among the Jews. During this period when
the Jews wanted to confirm something as being revealed from God they depended on
something known as a
bath kol. We see this in the NT in Matt. 3:17; 17:5, also in Acts 9:7,
and here.

10:14 “By no means Lord for I have never
eaten anything unholy or unclean” “By no means” is a strong Greek phrase
used several times in the Septuagint to translate several Hebrew idioms. Peter
was still struggling with his Jewish orthodoxy. He was basing his actions on
Leviticus. 11. However, Jesus seems to have specifically dealt with this issue
in Mark 7:14ff, especially verse 19. It is interesting to note that the Gospel
of Mark is apparently the later recollections or sermons of the Apostle Peter
from Rome.

10:15 “What God has cleansed, no longer
consider unholy”
This is a present active imperative
with a negative particle, which usually implies stop
an action already in progress. God clearly states the cessation of the Mosaic
food laws (i.e., Leviticus 11). They are no longer appropriate for new covenant
believers. Here they are used in an analogous way to show the acceptance of all
humans!

10:16 “This happened three times” It
is not uncommon in the Bible for important prayers, praises, or actions to be
repeated three times.

1. Jesus’ prayer in the Garden of Gethsemane (cf. Mark 14:36,39)

2. Jesus’ discussion with Peter after the resurrection (cf. John 21:17)

3. Paul’s “thorn in the flesh” prayer (cf. II Cor. 12:8)

It was a Semitic way of emphasis (cf. Isa. 6:3; Jer. 7:4). In this case it
specifically shows Peter’s reluctance to obey this heavenly voice!

A. T. Robertson, Word Pictures In the New Testament has an incisive
word at this point.

“Here is a striking illustration of obstinacy on the part of one who
acknowledges the voice of God to him when the command of the Lord crosses one’s
preferences and prejudices. There are abundant examples today of precisely this
thing. In a real sense Peter was maintaining a pose of piety beyond the will of
the Lord” (p. 137).

NASB (UPDATED) TEXT: 10:17-23a
¹⁷Now while Peter was greatly
perplexed in mind as to what the vision which he had seen might be, behold, the
men who had been sent by Cornelius, having asked directions for Simon’s house,
appeared at the gate; ¹⁸and calling out, they were asking whether
Simon, who was also called Peter, was staying there. ¹⁹While Peter
was reflecting on the vision, the Spirit said to him, “Behold, three men are
looking for you. ²⁰But get up, go downstairs and accompany them
without misgivings, for I have sent them Myself.” ²¹Peter went down
to the men and said, “Behold, I am the one you are looking for; what is the
reason for which you have come?” ²²They said, “Cornelius, a
centurion, a righteous and God-fearing man well spoken of by the entire nation
of the Jews, was divinely directed by a holy angel to send for you to
come
to his house and hear a message from you.” ²³So he invited them in
and gave them lodging.

10:17 “Peter was greatly perplexed”
This is an imperfect active indicative, which here
denotes the beginning of an action in past time.

The term is used several times by Luke to show mental confusion (cf. Luke
9:7; Acts 2:12; 5:24; 10:17). Peter did not immediately understand the purpose
of the vision.

▣ “the
vision” The word used here to describe Peter’s experience, horama,
is the same as is used of Cornelius’ vision in v. 3 (cf. v. 19).

10:19 “the Spirit said to him” The
exact relationship between “the Spirit” (v. 19) speaking and “the angel” (vv.
3,22) speaking throughout this context is uncertain (cf. v. 20, “I have sent
them Myself”). Apparently the angel spoke on the behalf of the Holy Spirit or
the two are identified like an OT theophony (cf. Exod.3:2,4; Acts 8:26,29).

10:20 This verse is very emphatic.

1. get up, participle used as
an imperative

2. go downstairs, aorist active
imperative

3. accompany them, present middle
(deponent) imperative

4. without misgiving, participle
used as an imperative

5. I have sent them Myself, ego with
perfect active indicative

There was no option for Peter but to go! This was a divine appointment. The
Spirit was responsible for Cornelius’ vision, Cornelius’ sending the men,
Peter’s vision, and now Peter’s responding to their request.

10:22 They faithfully relate what has
happened.

NASB“a righteous”
NKJV“a just man”

NRSV, NJB “upright”
TEV“a good man”

This term must be used in the OT sense of “blameless.” It does not refer to
sinlessness (cf. Gen. 6:1; Job 1:1; Luke 1:6; 2:25) or to the imputed
righteousness of Christ (cf. Rom. 4). This man lived up to all he understood
about the will of God. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

NASB, NRSV,
NJB“God-fearing”
NKJV“one who fears God”
TEV“who worships God”

This phrase (or one like it) is used
often to describe Cornelius (cf. 10:2,22,35). In Acts 13:16,26,43,50 it is used
for those who are not racial Jews and not full proselytes, but those who
regularly attended synagogues. They were called “God-fearers” (cf. 16:14;
17:4,17; 18:7).

10:23 “So he invited them in and gave them
lodging” This is another example of Peter’s continuing separation from
his Jewish legalism. It is certain that the accompanying soldier was a Roman and
yet Peter invited him in for dinner and fellowship. Notice how in v. 48 Peter
will stay in a Roman house for a few days.

NASB (UPDATED) TEXT: 10:23b-29
^23bAnd on the next day he got up
and went away with them, and some of the brethren from Joppa accompanied him. ²⁴On the following day he entered Caesarea. Now Cornelius was waiting for
them and had called together his relatives and close friends. ²⁵When
Peter entered, Cornelius met him, and fell at his feet and worshiped him. ²⁶But Peter raised him up, saying, “Stand up; I too am just a man.” ²⁷As he talked with him, he entered and found many people assembled. ²⁸And he said to them, “You yourselves know how unlawful it is for a man
who is a Jew to associate with a foreigner or to visit him; and yet God
has shown me that I should not call any man unholy or unclean. ²⁹That
is why I came without even raising any objection when I was sent for. So I ask
for what reason you have sent for me.”

10:24 “some of the brethren from Joppa
accompanied him” Chapter 11:12 says there were six of them. Peter knew
that this incident would cause problems among some of the Jewish followers of
Jesus. Therefore, he took several witnesses with him (cf. 11:12).

▣ “Caesarea” Caesarea was the
beautiful city by the sea. It was named in honor of the Roman Caesar. It was the
Palestinian quarters for the Roman occupation force. The Romans had made it into
a small harbor.

▣ “called together his relatives and close
friends”
Cornelius, expecting a speaker from God, had called all his close family,
friends, servants, and possibly other soldiers. They may have all been waiting
for hours and hours. What a spirit of anticipation and expectation must have
filled this house! All of these would have been discussing the vision and its
message.

This is what shocked the leaders of the Jewish segment of the church, that a
large number of Gentiles, many of them not God-fearers, had been included in the
filling of the Spirit and baptism (cf. v. 27).

10:25,27 “When Paul entered. . .he entered”
There is an apparent discrepancy in the Greek text here. However, the first
“entering” mentioned in v. 25 could be the city gate on the courtyard of the
house, and the second “entering” in v. 27 could be Cornelius’ house. Whichever
is the case, again Peter is violating Jewish ceremonial ritualism by entering a
Gentile home.

10:25 “fell at his feet and worshiped him“
This is the regular idiom in the Septuagint and the Gospels for worship. But, in
this context “give respect” may better catch the idea (cf. NJB). An angel had
prepared Peter’s coming; of course Cornelius would honor and respect this
messenger (cf. Rev. 19:10; 22:8-9).

10:28 “You yourselves know how unlawful it is
for a man who is a Jew to associate” Peter is quoting his rabbinical
training or synagogue school; however, this is not found in the OT, but simply
in rabbinical interpretations.

▣ “a
foreigner” This term is another unique text found only here in the NT.
Luke has chosen several very rare words in this chapter.

1. eusebēs, vv. 2,7, devout (cf. II Pet. 2:9)

2. prospeinos, v. 10, hungry

3. dienthumeomai, v. 19, reflecting

4. sunomileō, v. 27, talked

5. athemiton, v. 28, unlawful

6. allophulō, v. 28, foreigner

7. anantirrētos, v. 29, without even raising any objections (cf. Acts
19:36)

8. prosōpolēmpēs, v. 34, respecter of persons (similar to Rom. 2:11;
Eph. 6:9; James 2:19)

9. katadunasteuō, v. 38, oppress (cf. James 2:6)

10. procheirotoneō, v. 41, elect before

It is uncertain whether Luke copied some of these early sermons and events in
Acts from other sources or records verbal interviews with those who were
present.

▣ “yet God has shown me that I should
not call any man unholy or unclean” Peter got the message! The animals in
the sheet represented all human beings made in the image of God (cf. Gen.
1:26-27). God’s love for Cornelius and his family and friends showed Peter the
worldwide scope of the gospel! This would confirm the witness of Stephen and the
preaching of Philip.

NASB (UPDATED) TEXT: 10:30-33
³⁰Cornelius said, “Four days ago
to this hour, I was praying in my house during the ninth hour; and behold, a man
stood before me in shining garments, ³¹and he said, ‘Cornelius, your
prayer has been heard and your alms have been remembered before God. ³²Therefore
send to Joppa and invite Simon, who is also called Peter, to come to you; he is
staying at the house of Simon the
tanner by the sea.’ ³³So I sent for you immediately, and you have
been kind enough to come. Now then, we are all here present before God to hear
all that you have been commanded by the Lord.”

10:30 “in shining garments” Angels
often appear in this form (cf. 1:10; Matt.28:3; Mark 16:5; John 20:12; Luke
24:4).

10:31 This is the third time in this
chapter that Cornelius’ piety has been affirmed (cf. vv. 4,22). Cornelius is not
the surprise; it is his friends, servants, and family who also trust Christ.
This is one of several examples in Acts of “household salvations.”

Those of us who have grown up with western evangelical models of evangelism
which emphasize individual volitional response are surprised by these kinds of
corporate responses, but most of the world has a tribal, family, group
orientation. God is able to work through many models to reach humans made in His
image. There is no one model of evangelism!

10:33 These people were ready to hear!
They realized they were in the midst of a divine moment with a God-sent
messenger.

NASB (UPDATED) TEXT: 34-43

³⁴Opening his mouth, Peter
said: “I most certainly understand now that God is not one to show partiality, ³⁵but in every nation the man who fears Him and does what is right is
welcome to Him. ³⁶The word which He sent to the sons of Israel,
preaching peace through Jesus Christ (He is Lord of all)—³⁷you
yourselves know the thing which took place throughout all Judea, starting from
Galilee, after the baptism which John proclaimed. ³⁸You know of Jesus
of Nazareth, how God anointed Him with the Holy Spirit and with power, and how
He went about doing good and healing all who were oppressed by the devil, for
God was with Him. ³⁹We are witnesses of all the things He did both in
the land of the Jews and in Jerusalem. They also put Him to death by hanging Him
on a cross. ⁴⁰God raised Him up on the third day and granted that He
become visible, ⁴¹not to all the people, but to witnesses who were
chosen beforehand by God, that is, to us who ate and drank with Him after He
arose from the dead. ⁴²And He ordered us to preach to the people, and
solemnly to testify that this is the One who has been appointed by God as Judge
of the living and the dead.
⁴³Of Him all the prophets bear witness that through His name everyone
who believes in Him receives forgiveness of sins.”

10:34 “that God is not one to show
partiality” This is the beginning of Peter’s sermon to Cornelius. It is a
good example of the preaching of the early church to non-Jews. In the OT this
judicial phrase characterized God (cf. Deut. 10:17; II Chr. 19:7) and is
required of His people (cf. Deut. 1:17; 16:19). It is also a common
characterization of God in the NT (cf. Rom. 2:11; Gal. 2:6; Eph. 6:9; Col.
3:24-25; I Pet. 1:17). In the OT this phrase literally meant “to lift the face.”
In Hebrew courts the defendants kept their heads bowed so that the judge would
not recognize the person and thereby be biased.

God has no favorites
(nations, races, or individuals)! If this is true then how does predestination
work? Or how is Israel special? Be careful of modern systems of theology!

10:35 “in every nation the man who fears Him
and does what is right is welcome to Him” This description does not refer
to the concept of spiritual salvation, but apparently to the idea of almsgiving,
prayer, and piety. See Special Topic at 3:2. This phrase must be theologically
balanced with the mandate to receive the gospel (cf. John 1:12; 3:16; Rom.
10:9-13).

The major truth is that God accepts Gentiles without their becoming proselyte
Jews. This set the theological stage for Acts 15, the Jerusalem Council.

10:36-39 The Jerome Biblical
Commentary (vol. II, p. 188) makes a several good comments about these
names.

1. they constitute Peter’s summary of the gospel (i.e., Kerygma)

2. they have poor syntax, which shows that Luke accurately records his
sources and does not invent them or edit them

10:36 “The word which He sent to the sons of
Israel” This does not refer to the OT, but Jesus and the Apostles’
preaching.

▣ “preaching peace through Jesus Christ”
This may be an allusion to Isa. 52:7. The term “peace” is used in three ways in
the NT:

1. peace between God and humanity (cf. Col. 1:20)

2. the subjective peace of the individual believer (cf. John 14:27; 16:33,
Philippians 4)

3. peace between human groups who respond to Christ (cf. Eph. 2:14-3:6; Col.
3:16)

All human barriers are down in Christ (cf. Gal. 3:28; Col. 3:11)

▣ “(He is Lord of all)” This is an
editorial/authorial comment. Here is the universal element of the message and
invitation of the gospel of Jesus Christ that still sounded so radical in the
mouth of an orthodox Jew (cf. Acts 2:36; Matt. 28:18; Rom. 10:12; Eph. 1:20-22;
Col. 2:10; I Pet. 3:22). He is Lord of all races and all things (i.e., cosmic
Lordship)!

10:37,39 “you yourselves know the things
which took place” Peter is using the same form as his Pentecost sermon
(cf. 2:22,33). They had heard about Jesus and what happened to Him in Jerusalem.

One wonders how these people would have had all this information. Is Peter
using hyperbole? Were these somehow involved in some of the events in Jerusalem?
Were some of these household servants Jewish? The text is too brief and we just
do not know.

Some have used this sermon to assert:

1. Luke wrote all the sermons in Acts (but Luke is a good Koine writer and
vv. 36-38 are not good, acceptable Greek).

2. Luke was true to his sources and quoted them accurately without correcting
their poor grammar.

3. This phrase is meant to be understood by later readers of Acts (cf. The
Jerome Commentary, vol. II, p. 189).

10:37 “after the baptism which John
proclaimed” Why Jesus was baptized has always been a concern for
believers because John’s baptism was a baptism of repentance. Jesus did not need
repentance or forgiveness, for He was sinless (cf. II Cor. 5:21; Heb. 4:15;
7:26; I Pet. 2:22; I John 3:5). The theories have been:

1. it was an example for believers to follow

2. it was His identification with believers’ need

3. it was His ordination and equipping for ministry

4. it was a symbol of His redemptive task

5. it was His approval of the ministry and message of John the Baptist

6. it was a prophetic foreshadowing of His death, burial, and resurrection
(cf. Rom. 6:4; Col. 2:12).

The baptism by John was seen as the beginning of Jesus’ Spirit-filled, public
ministry. All three Synoptic Gospels record this inaugural event. Mark begins
his Gospel (Peter’s eyewitness account) with this event. This was seen by the
early church as the special start of the new age of the Spirit as it relates to
the public ministry of Jesus.

10:38 “Jesus of Nazareth, how God anointed
Him with the Holy Spirit and with power” Notice the things Peter affirms
about Jesus.

1. God anointed Him (anoint is the Hebrew root word of Messiah)

2. with the Holy Spirit (the new age is the age of the Spirit)

3. with power (effective ministry)

a. doing good

b. healing all oppressed by the devil (power of evil and Satan)

4. God was with Him (He spoke and acted on behalf of YHWH, cf. John 3:2;
9:33; 10:38; 14:10-11)

Apparently this refers to Jesus’ baptism (cf. F. F. Bruce, Answers to
Questions, pp. 171-172).

Robert B. Girdlestone, Synonyms of the Old Testament, makes the
interesting statement:

“The verb χρίειν is used five
times in the N.T. In four of these passages it refers to the anointing of Christ
by His father, namely: Luke 4. 18, which is quoted from Isa. 61. 1; Heb. 1. 9,
quoted from Ps. 45. 7; Acts 4. 27, where it is used with special reference to
the quotation from the second Psalm, which immediately precedes it; and Acts 10.
38, where we are told God anointed Jesus with the Spirit” (p. 183).

See Special Topic: Kerygma at 2:14.

▣ “healing all who were oppressed by the
devil” See special Topics at 5:3 and 5:16.

10:39 “They also put Him to death by hanging
Him on a cross”
“They” refers to the Jewish leadership, the mob, and the Roman authorities. See
note at 2:23. This concept of hanging upon a tree is mentioned in 5:30 and
reflects Deut. 21:23 (which originally referred to impaling on a stake after
death to humiliate someone, but the rabbis of Jesus’ day interpreted it as Roman
crucifixion), whereby Jesus bore the curse of the OT law (cf. Isa. 53) for us
(cf. Gal. 3:13).

10:40 “God raised him” It is
theologically interesting that Isa.53:4-6,10 asserts that it was YHWH’s will and
purpose that Jesus suffer and die (cf. Gen. 3:15). YHWH used the agency of

1. Satan

2. evil Jewish leadership

3. manipulated Roman leadership

4. an angry Jewish mob

Evil is in the will of God! He uses it to accomplish His ultimate purpose for
humanity made in His image/likeness. Wow! What a theology of sovereignty! He
allows death, then brings resurrection life to Jesus and to all!

The NT affirms that all three persons of the Trinity were active in Jesus’
resurrection:

1. Spirit (Rom. 8:11)

2. Jesus (John 2:19-22; 10:17-18)

3. Father (Acts 2:24,32; 3:15,25; 4:10; 5:30; 10:40; 13:30,33,34,37;
27:31; Rom. 6:4,9)

This was confirmation of the truth of Jesus’ life, death, and teachings about
God. This was a major aspect of the Kerygma (i.e., sermons in Acts, see
Special Topic at 2:14).

▣ “on the third day” Because of I Cor.
15:4, some relate this to Ps. 16:10 or Hosea 6:2, but more probably Jonah 1:17
because of Matt. 12:40.

10:40-41 “granted that He become visible, not
to all the people”
Jesus appeared to several select groups (cf. John 14:19, 24; 15:27; 16:16, 22; I
Cor. 15:5-9).

10:41 “who ate and drank with Him after He
rose from the dead”
Although Jesus’ resurrection body did not need physical nourishment, He ate and
drank to show His special witnesses He was real and to express His fellowship
with them (cf. Luke 24:35, 41-43; John 21:9-13).

10:42 “He ordered us to preach to the people”
The pronoun refers to Jesus (cf. Matt. 28:18-20;
Luke 24:47-48; John 15:27). This witness was to begin in Jerusalem but reach to
all the world (cf 1:8).

▣ “Judge of the living and the dead”
Christ is the Father’s agent in judgment (cf. Dan. 7:13-14; John 5:22,27; Acts
17:31; II Cor. 5:10; II Tim. 4:1; I Pet. 4:5) as He was the Father’s agent in
creation (cf. John 1:3; Col. 1:16; Heb. 1:2). Jesus did not come to judge, but
to save (cf. John 3:17-19).

The phrase “living and dead” refers to eschatological judgment, the Second
Coming. Some believers will be alive (cf.

I Thess. 4:13-18).

SPECIAL TOPIC: JUDGE, JUDGMENT, and
JUSTICE (טפש) IN ISAIAH

10:43 “Of Him all the prophets bear witness”
Jesus showed the two disciples on the road to Emmaus (only recorded in Luke
24:13-35) where and how the OT referred to Himself. These showed the disciples
in the upper room and this information became the standard approach of
witnessing to Jews (cf. 3:18). Jesus opened the disciples’ minds (cf. Luke
24:45).

▣ “through His name” (cf. Joel 2:32
and Luke 24:47)

▣ “everyone who believes in Him receives
forgiveness of sins” This is the gospel message:

1. everyone

2. through His name

3. who believes in Him

4. receives forgiveness of sin (cf. Luke 24:46-47)

It is Jesus-focused, not performance focused (i.e., the new covenant of Jer.
31:31-34, cf. Ezek. 36:22-38). All that needs to be done for everyone, anyone,
to be saved has been done! God has chosen to work with fallen humanity through
covenant. He initiates it and sets the agenda, but He has also demanded that
humans respond by repentance, faith, obedience, and perseverance. Humans must
receive God’s gift in Christ (cf. John 1:12; 3:16; Rom. 10:9-13). It is not an
automatic transfer.

Frank Stagg, New Testament Theology, has an interesting comment about
forgiveness and its assumed relationship to repentance.

“Forgiveness calls for a new awareness of sin and a turning from it. The
assurance is given that forgiveness and cleansing will certainly follow upon the
confession of sins (I John 1:9), but no promise is given where confession does
not obtain. In the home of Cornelius, Peter related forgiveness to faith,
declaring that to this one (Jesus) all the prophets bear witness: ‘that through
his name everyone who trusts him shall receive forgiveness of sins’ (Acts
10:43). In this trust, with its repentance and confession, one both ‘owns and
disowns’ his sin. This does not mean that repentance wins forgiveness;
even repentance does not make one worthy of forgiveness. As another has put it,
the sinner must accept his rejection and accept his acceptance, although he
knows himself to be unacceptable. The sinner is not forgivable until he is
willing to accept God’s no in order to hear his yes” (p. 94).

For “believes in Him” see Special Topic at 3:16.

NASB (UPDATED) TEXT: 10:44-48
⁴⁴While Peter was still speaking
these words, the Holy Spirit fell upon all those who were listening to the
message. ⁴⁵All the circumcised believers who came with Peter were
amazed, because the gift of the Holy Spirit had been poured out on the Gentiles
also. ⁴⁶For they were hearing them speaking with tongues and exalting
God. Then Peter answered, ⁴⁷“Surely no one can refuse the water for
these to be baptized who have received the Holy Spirit just as we did,
can he?” ⁴⁸And he ordered them to be baptized in the name of Jesus
Christ. Then they asked him to stay on for a few days.

10:44 Notice that Peter had not yet
finished his sermon when the Spirit fell (cf. 8:16-17; 10:44; 11:15).

▣ “upon all those who were listening to the
message” The real theological tension was not Cornelius. He had been
fully accepted by the local synagogue. It was all the friends! They had no
apparent previous contact, even with Judaism, and now God had fully accepted
them. This acceptance was demonstrated and confirmed by the same manifestation
of spiritual power and presence shown at Pentecost.

Also notice that the order of events changes. The Spirit comes before water
baptism, not in conjunction with it (cf. 2:38) or after it (cf. 8:17). Luke
records what happened, not what “should have happened.” Be careful of trying to
turn one of these gospel encounters recorded in Acts into “the” gospel
encounter!

10:45 The same supernatural
manifestation of the Spirit (cf. v. 46) that occurred at Pentecost, occurred
again involving Romans! This special sign was not for Cornelius and his friends only, but
primarily for the circumcised believers (cf. v. 47). It showed in a powerful,
undisputable fashion that God had accepted Gentiles (cf. 11:17), even Romans!

Luke is setting the literary stage for Acts 15, the Jerusalem Council. Both
Peter and Paul had been convinced along with the Hellenistic believing Jews that
God fully accepted Gentiles through Christ.

▣ “the gift of the Holy Spirit” The
ministry of the Spirit can be seen clearly in John 16:8-14. In one sense,
conviction of sin is a gift from the Spirit. Salvation itself is a gift of the
Spirit. The indwelling presence is a gift of the Spirit. This is the new age of
the Spirit (cf. 2:38; 8:20; 11:17). Nothing permanent and effective happens
without the presence and power of the Spirit.

▣ “had
been poured out” This is a perfect
passive indicative. Pouring was part of the OT sacrificial system. It was
predicted of the Spirit in Joel 2:28 and quoted by Peter in his Pentecostal
sermon (cf. 2:17,33). The Spirit has been fully and permanently given to
believers by God.

10:47 This is a rhetorical question
which expects a “no” answer. This question was to gain the consensus of the
Jewish believers who accompanied Peter from Joppa. See SPECIAL TOPIC: BAPTISM at
2:38.

10:48 “he ordered them to be baptized in the
name of Jesus Christ” Notice that baptism was immediate. Also, notice
that it was done in Jesus’ name as in 2:38 and 19:5. The baptismal formula in
Acts was “in the name of Jesus,” while in Matt. 28:19 it was in the name of the
Triune God. The formula is not the key, but the heart of the candidate!

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why is the salvation of Cornelius so significant?

2. How is Cornelius’ salvation experience like Paul’s?

3. What theological significance did the sheet full of animals and Peter’s
comments have in relation to Cornelius?

4. Why was Cornelius’ friends’ conversion such a problem?

5. Outline Peter’s sermon and compare it with other salvation events in Acts.
They are all different, yet the same.

ACTS 11

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Peter’s Report to the Church at Jerusalem	Peter Defends God’s Grace	Peter’s Defense	Peter’s Report to the Church at Jerusalem	Jerusalem: Peter Justifies His Conduct
11:1-18	11:1-18	11:1-18	11:1-4	11:1-10
			11:5-17
				11:11-14
				11:15-17
			11:18	11:18
The Church at Antioch	Barnabas and Saul at Antioch	Mission to the Greeks in Antioch	The Church at Antioch	Foundation of the Church of Antioch
11:19-26	11:19-26	11:19-26	11:19-26	11:19-21
				11:22-24
				11:25-26
	Relief to Judea	Famine Relief Sent to Jerusalem		Barnabas and Saul Sent as Deputies of Jerusalem
11:27-30	11:27-30	11:27-30	11:27-30	11:27-30

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 11:1-18
¹Now the apostles and the
brethren who were throughout Judea heard that the Gentiles also had received the
word of God. ²And when Peter came up to Jerusalem, those who were
circumcised took issue with him, ³saying, “You went to uncircumcised
men and ate with them.” ⁴But Peter began speaking and
proceeded to explain to them in orderly sequence, saying, ⁵“I was
in the city of Joppa praying; and in a trance I saw a vision, an object coming
down like a great sheet lowered by four corners from the sky; and it came right
down to me, ⁶and when I had fixed my gaze on it and was observing it
I saw the four-footed animals of the earth and the wild beasts and the crawling
creatures and the birds of the air.
⁷I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’ ⁸But I said, ‘By no means, Lord, for nothing unholy or unclean has ever
entered my mouth.’ ⁹But a voice from heaven answered a second time,
‘What God has cleansed, no longer consider unholy.’ ¹⁰This happened
three times, and everything was drawn back up into the sky. ¹¹And
behold, at that moment three men appeared at the house in which we were
staying, having been sent to me from Caesarea. ¹²The Spirit told
me to go with them without misgivings. These six brethren also went with me and
we entered the man’s house.
¹³And he reported to us how he had seen the angel standing in his
house, and saying, ‘Send to Joppa and have Simon, who is also called Peter,
brought here; ¹⁴and he will speak words to you by which you will be
saved, you and all your household.’ ¹⁵And as I began to speak, the
Holy Spirit fell upon them just as He did upon us at the beginning. ¹⁶And I remembered the word of the Lord, how He used to say, ‘John
baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁷Therefore
if God gave to them the same gift as He gave to us also after believing
in the Lord Jesus Christ, who was I that I could stand in God’s way?” ¹⁸When
they heard this, they quieted down and glorified God, saying, “Well then, God
has granted to the Gentiles also the repentance that leads to life.”

11:1 This verse implies that the
church in Jerusalem’s leadership was surprised at this turn of events. They were
shocked and not fully supportive! They had not understood the Great Commission
(cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) to include pagans. This same phrase
occurs in 8:14 at Samaritan’s receiving the gospel.

▣ “brethren” This is an early title
for believers which emphasizes our corporate family identify (cf. 1:15; 6:3;
9:30; 10:23; 11:1,12, 29; 12:17; 14:2; 15:1,3,22,23,32-33,40; 16:2,40;
17:6,10,14; 18:18,27; 21:7, 17; 22:5; 28:14-15). To be a Christian is to be a
part of a family (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).

▣ “throughout Judea” This shows the
geographical limitations of the church up to the time. Even after many years the
church had not moved beyond its cultural boundaries. Jesus’ command in 1:8 had
not been obeyed! It is “almost” parallel to Genesis 10-11.

▣ “Gentiles also had received the word of
God” This is
aorist middle (deponent) indicative. It shows the necessity of a
personal reception of the gospel message (cf. John 1:12; 3:16; Rom. 10:9-13 Eph.
2:8-9).

The phrase “the word of God” is parallel to “the gospel.” The OT universal
promises/prophecies are being fulfilled. See the Special Topic at 1:8.

11:2 “When Peter came up to Jerusalem”
Apparently the problem with the Gentile mission which continues in chapter 15
was a recurring problem for the Jerusalem leadership of the early church. Many
of the converts to Christianity were still very nationalistic (cf. 15:5;
21:18-26).

NASB“those who were circumcised”
NKJV“those of the circumcision”

NRSV, NJB “the circumcised believers”
TEV“those who were in favor of circumcising
Gentiles”

Williams “the champions of circumcision”

This phrase is used in several different senses:

1. in 10:45 to describe Peter’s six Jewish companions

2. here, it refers to a group of believers in the church at Jerusalem (cf.
11:18 or 15:5)

3. in Galatians it refers to believers from the Jerusalem church (cf. 2:12)
as well as Jewish unbelievers (cf. 1:7; 2:4; 5:10,12)

There is no question about the sincerity of these believers, nor the logic of
their position. However, the radical nature of the gospel had opened the door to
all people totally unconnected to the Mosaic Law (i.e., Rom. 3:21-31) This is a
message (grace, not performance, brings salvation) many modern believers need to
hear and heed!

NASB“took issue”
NKJV“contended”

NRSV, TEV “criticized”
NJB“protested”

This is an
imperfect middle indicative. This grammatical form can denote repeated
action in past time or the beginning of an action. Notice these believing
traditionalists took issue with Peter, not with the gospel. They did not see
that this was a gospel issue.

11:3 “You went to uncircumcised men and ate
with them” Obviously Peter is not the unchallenged leader. Grammatically
this verse can be a statement or a question (NRSV).

This issue of table fellowship was very important to Jewish people. This may
be the very issue behind the food laws of Leviticus 11. Jews were not to share
any social event with Canaanites. Eating in the Ancient Near East was a kind of
covenant of fellowship.

Jesus had been accused of a similar breach of tradition in Matt. 9:11; 11:19;
Luke 5:30; 15:2.

Peter struggled with this issue in his ministry (cf. Gal. 2:12). This was
such a sensitive issue for these first believers. It is so hard to rethink
traditions, culture, and personal preferences, but the gospel demands that we do
(cf. I Cor. 12:13; Gal. 3:23-29; Col. 3:11). The Jew vs. Gentile model of the OT
has been totally replaced with the believer vs. unbeliever model!

11:4-18 Peter recounts his experience
at Simon’s and Cornelius’ houses (Acts 10) for the Jewish leaders at Jerusalem.
This repetition (cf. the Jerusalem Council in chapter 15) is Luke’s way of
showing how important this issue (world evangelization) was for the life of the
church. This was a theological watershed moment!

11:4

NASB“in orderly sequence”
NKJV“in order from the beginning”
NRSV“step by step”
TEV“a complete account”
NJB“the details point by point”

The word kathexēs is used in
the NT only by Luke (cf. Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). It has the
connotation of explaining something in a logical, temporal, or sequential order.
This fits Luke’s research method (cf. Luke 1:1-4), personality, and professional
training (physician).

11:6 “fixed my gaze on it” See note at
1:10.

11:12

NASB“without misgivings”
NKJV“doubting nothing”
NRSV“not to make a distinction”
TEV“without hesitation”
NJB“have no hesitation”

There are several Greek manuscript
variants connected to the tense of this
participle (present middle from 10:20 or
aorist middle in MSS P⁷⁴, א²,
B). It is even omitted in the Greek manuscripts P⁴⁵, D, and some Old
Latin and one Syrian version. Scribes tended to make parallels agree. As with
most of the textual variants in the NT, these do not affect the meaning of the
phrase. The UBS⁴ put the
aorist middle participle in the text but gives it a “C” rating
(difficulty in deciding).

11:14 “will be saved” Cornelius’ piety
and generosity did not make him a Christian! He and his family and friends are
saved by faith in Christ!

11:15 This verse is theologically
crucial in seeing the purpose of the repeated Pentecostal experience in Acts.
God used the inaugurating experience in Jerusalem to show His acceptance of
other racial, geographical, and cultural groups (cf. v. 17). The experience was
not only for Cornelius, but for

1. Peter

2. the accompanying Jewish believers

3. the church in Jerusalem

11:16 “I remembered the word of the Lord”
This is an allusion to Jesus’ words in Acts 1:5. This shows the pattern of the
early Apostles’ approach to theology:

1. quote Jesus

2. use Jesus’ example

3. quote the OT (cf. Matt. 3:11; Acts 1:5)

Peter is establishing that the Lord Himself foresaw this development (i.e.,
sign).

11:17 “if” This is a
first class conditional sentence which is assumed to be true from the
author’s perspective or for his literary purposes.

▣ “God gave to them the same gift”
This, like v. 15, refers to the Pentecost experience (cf. 2:1-4; 8:15; 10:46;
15:8). Salvation, like the Spirit, is also a gift from God (cf. Rom. 3:24;
5:15-17: 6:23; Eph. 2:8).

▣
“after believing in the Lord” It must be received (cf. 11:1; John 1:12;
Eph. 2:8-9). Notice how v. 17 asserts both the sovereignty of God and the
mandated human response. There are several
prepositions in the NT used to describe faith in Jesus:

1. epi = on (here)

2. eis = into

3. en = in

4. hoti = statement about Jesus

5. Dative case without preposition

This variety seems to imply that
there was no specific grammatical form connected to “believe” (pisteuō).
Usually the personal, volitional aspect is emphasized (except for hoti,
which means the content of the gospel or doctrines). Jesus is a person to be
welcomed! See Special Topics at 2:40 and 3:16.

11:18 “they quieted down and glorified God”
Peter’s testimony not only stopped the negative atmosphere, but it engendered
praise! Most of these early leaders and believers were teachable and flexible.
They were willing to adjust their theology and follow God’s lead.

▣ “God has granted to the Gentiles also the
repentance that leads
to life” There are several passages in the NT that imply that the
sovereign God is the source of repentance as well as grace (cf. Acts 5:31, 8:22;
II Tim. 2:25).

The theological issue related to this phrase is, “how is the sovereignty of
God related to salvation versus the demanded response of humans?” Are faith and
repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) human responses or gifts from
God? There are texts which strongly imply that they are a gift from God (cf.
Acts 5:31; 11:18; Rom. 2:4; and II Tim. 2:25). Since I believe that all
Scripture is inspired (cf. II Tim. 3:16) then one must compare all texts related
to any theological issue and not succumb to a proof-text or denominational
method. It is obvious that the one true God is in control of all things! Acts
emphasizes this over and over. However, He has chosen to relate to His highest
creation by means of covenant. God always takes the initiative and sets the
agenda, but mankind must respond and continue to respond. It is never an
either/or question. It is always a both/and relationship. See Special Topic:
Covenant at 2:47. For “repentance” see Special Topic at 2:38.

Michael Magill, NT TransLine (p. 435, #24) has a good summary
statement of what the early believing Jews in Jerusalem thought would happen.

“The Jewish believers knew the message was for the world. But that salvation
was to come to the Gentiles apart from Judaism, with all the implications that
this has, was a new thought for them. They were assuming salvation would be
proclaimed to the world as part of and through a true, spiritual Judaism; that
Judaism would reign and all people would become Jews as part of finding life in
Christ; that Israel’s culture would gloriously become world culture.”

NASB (UPDATED) TEXT: 11:19-26
¹⁹So then those who were
scattered because of the persecution that occurred in connection with Stephen
made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one
except to Jews alone. ²⁰But there were some of them, men of Cyprus
and Cyrene, who came to Antioch and
began speaking to the Greeks also, preaching the Lord Jesus. ²¹And
the hand of the Lord was with them, and a large number who believed turned to
the Lord. ²²The news about them reached the ears of the church at
Jerusalem, and they sent Barnabas off to Antioch. ²³Then when he
arrived and witnessed the grace of God, he rejoiced and began to
encourage them all with resolute heart to remain true to the Lord;
²⁴for he was a good man, and full of the Holy Spirit and of faith.
And considerable numbers were brought to the Lord. ²⁵And he left for
Tarsus to look for Saul; ²⁶and when he had found him, he brought him
to Antioch. And for an entire year they met with the church and taught
considerable numbers; and the disciples were first called Christians in Antioch.

11:19-30 These verses seem to be a
historical flashback and a theological summary. They connect to 8:4.

11:19 “those who were scattered because of
the persecution” We have several early examples of these persecutions in
Acts (cf. 5:17ff; 6:8-15; 8:1-3; 9:1-2). Stephen’s understanding of the radical
implication of the gospel forced all the Jewish believers in Palestine to
reassess their faith and the purpose of the gospel.

▣ “Antioch” Antioch was the third
largest city of the Roman Empire after Rome and Alexandria. It was the capital
of Syria and it had a large Jewish population. It was well known for its
university life and its sexual immorality. It was also famous worldwide for its
chariot racing. It will become a major center of Christianity!

▣ “speaking the word to no one except to Jews
alone” This shows that the early church was not certain whether preaching
to the Gentiles was appropriate. The conservatives would quote the words of
Jesus in Matt. 10:5, while the visionaries would quote Matt. 28:18-20 or Acts
1:8. This theological issue will resurface in Acts 15.

11:20 “men of Cyprus and Cyrene” These
are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach
the universal implications of the Christian gospel in Jerusalem. Barnabas was
also from this geographical area.

▣ “to Greeks” This word (Hellēn)
normally refers to Gentiles (cf. 14:1; 16:1,3; 18:4; 19:10,17; 20:21; 21:28).
However, in 17:4 it refers to Gentiles who were connected to the synagogues
(God-fearers), but not members (i.e., proselytes).

The question is, “Who is Luke referring to as being preached to.”

1. Greek-speaking Jews as in 6:1 and 9:29 (Hellēnists)

2. Gentiles related to the synagogue (Hellēn)

3. full Gentiles (cf. TEV, NJB)?

With all the commotion this caused, possibly the term refers to those who
spoke Greek; some might be Jews of the Diaspora, and others full Gentiles.

▣ “preaching the Lord Jesus” This is a present middle participle of the
verb
from which we get the English term “evangel” and evangelism.” Their message was
not about OT laws and procedures, but about Jesus of Nazareth as the Messiah
(see Special Topic at 2:31)!

11:21 “the hand of the Lord was with them and
a large number who believed turned to the Lord” This is another summary
statement of the great movement of God through evangelistic preaching. Finally
Acts 1:8 was being fulfilled (cf. v. 24b).

This is an OT idiom for the acknowledgment of YHWH’s presence and power for
the accomplishing of His purpose in human activity (cf. II Sam. 3:12).

It is interesting to note that the term “Lord” (Kurios) is used in the
first of this verse to refer to YHWH (cf. LXX Exod. 3:14; II Sam. 3:12; Isa.
59:1, see Special Topic at 1:6). However, in the latter part of the verse it is
used to refer to Jesus Christ. This transference of titles is a common literary
technique of the NT authors to assert the deity of Jesus. Notice where Paul
quotes Ot texts referring to YHWH and applies them to Jesus (i.e., Rom. 10:13; I
Cor. 2:16; Phil. 2:10-11).

The “hand of the Lord” is an OT
anthropomorphic idiom (see special Topic at 2:33). YHWH is an eternal spirit
present through time and creation. He does not have a physical body. However,
the only vocabulary humans have to speak of anything personal is physical, human
terms. We must remember the limits of fallen, temporal, earth-bound human
language. It speaks of the spiritual realm in metaphors, analogies, and
negations. It expresses truth, but in non-exhaustive ways. God is far greater
than our ability to know and express. He communicates truly to us, but not
exhaustively. We can trust the Bible as God’s self-revelation, but we must
realize God is greater still! Human language both reveals and limits!

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

11:22 “Barnabas” Barnabas is a major
figure in the book of Acts (cf. 4:36-37; 9:27). His name is used in the sense of
encourager, which is obvious in v. 23. The church in Jerusalem was still
uncomfortable about Gentile inclusion! See Special Topic at 4:36.

11:23 It is interesting to notice that
when Barnabas saw the active presence of God’s grace through the Spirit, he
encouraged all of them to remain in faith (cf. 14:22). This clearly shows the
need for diligence on the part of God’s people for purposeful perseverance (see
Special Topic at 14:22). The Jews and the church were very concerned about the
immoral cultural context of paganism. The gospel was not only a free gift of
salvation, but a call to godliness (cf. Matt. 5:48; Rom. 8:28-29; II Cor. 3:18;
Gal. 4:19; Eph. 4:1; I Thess. 3:13; 4:3; I Pet. 1:15). God wants a people who
reflect His character to a lost world. The goal of Christianity is not only
heaven when we die, but Christlikeness now so that others may come to faith in
Christ!

11:24 “he was a good man, and full of the
Holy Spirit and of faith” This description is very similar to the
Greek-speaking Jewish believers (the seven) of Acts 6:3, 5. The early church was
full of men like this! Oh that it may be true of our day, our culture, our
church!

11:25 “And he left for Tarsus to look for
Saul” This verb in the Egyptian Koine papyri (but not the
LXX) implies that Saul was not easy to find. Only Luke uses this term in the NT
(cf. Luke 2:44,45; Acts 11:25).These silent years are apparently referred to in
Gal. 1:21. The exact time frame is uncertain, but it was approximately ten
years.

11:26 “church” See Special Topic at
5:11.

▣ “he brought him to Antioch. . .the
disciples were first called Christians in Antioch” At first “Christian”
was a derogatory reference to believers coined by pagans. Surprisingly this is a
rare term in the NT. The word’s formation (ending ianos) follows the
pattern of the formation of a term for those who support and follow; Herod (and
his family) are called “Herodians” (cf. Mark 3:6; 12:13; Matt. 22:16). Its use
in this Hellenistic environment shows how the title for Messiah (Hebrew)
translated Christ in Greek has become a name for Jesus’ followers (Christians).

In this Hellenistic setting, it is possible that the term was given by
governmental officials to differentiate Jews from believers.

NASB (UPDATED) TEXT: 11:27-30
²⁷Now at this time some prophets
came down from Jerusalem to Antioch.
²⁸One of them named Agabus stood up and began to indicate by
the Spirit that there would certainly be a great famine all over the world. And
this took place in the reign of Claudius. ²⁹And in the
proportion that any of the disciples had means, each of them determined to send
a contribution for the relief of the brethren living in Judea. ³⁰And
this they did, sending it in charge of Barnabas and Saul to the elders.

11:27 “prophets” Prophets are
mentioned several times in the NT (cf. 13:1; 15:32; 21:10; I Cor. 12:28; 14:1-5,
29-33; Eph. 2:20; 4:10). It is not always certain whether their function is
primarily foretelling, as here, or forth-telling, as in I Corinthians 14 and
Acts 2:17 (cf. 13:6; 15:32; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10).

In the OT prophets are seen as the spokesmen of God, explaining His
revelation; however, NT prophets are not the mediators of God’s revelation. This
is reserved to NT authors, most of whom were Apostles or those related to an
Apostle (Mark, Luke) . The NT gift of prophecy must be limited. Inspired
revelation has ceased (cf. Jude 3 and 20).

SPECIAL TOPIC: NEW TESTAMENT PROPHECY

11:28 “great famine all over the world. .
.Claudius” This geographical phrase refers to the Roman Empire (cf. 17:6,
31; 19:27; 24:5). Claudius reigned from a.d. 41-54. He followed Caligula and preceded
Nero. There were several severe famines during his reign (cf. Suetonius, Life
of Caludius 18:2). The worst famine for Palestine was sometime between
a.d. 44-48, according to Josephus,
Antiq. 20.5.2.

11:29 “in the proportion that any of the
disciples had means, each of them determined to send a contribution“
This is one of the major strategies of the Gentile churches, to promote
fellowship with their sister church in Jerusalem. This would set a pattern in
Paul’s churches (cf. 24:17; Rom. 15:2-28; I Cor. 16:1-4; II Cor. 8-9; Gal.
2:10).

11:30 “sending it. . .to the elders”
This is the first mention of church “elders” (cf. 14:23; 15:2,4, 6, 22,23; 16:4;
20:17; 21:18). The term “elders” is synonymous with the terms “overseers,”
“bishops,” and “pastors” (cf. Acts 20:17,28 and Titus 1:5,7). The term elder (presbuteros)
has an OT tribal background, while overseer (episkopos) has a Greek
city-state governmental background. Apparently this refers to a specific group
of leaders in the Jerusalem church (cf. 15:2,6,22,23). The more Jewish portions
of the NT, like James and Hebrews, still use the Jewish understanding of older,
local leaders, but not necessarily pastors.

▣ “of Barnabas and Saul” There is much
discussion as to whether the visit to Jerusalem mentioned in Gal. 2:2,10 is
referring to this visit or to the Jerusalem Council which is mentioned in Acts
15. We know so little of Paul’s early life and ministry.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why was Gentiles receiving Christ such a theological problem?

2. Is repentance a gift of God (v. 18) or a covenant requirement (Mark 1:15;
Acts 3:16,19; 20:21)?

3. Why did Barnabas go and seek for Saul (Paul)?

ACTS 12

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
James Killed and Peter Imprisoned	Herod’s Violence to the Church	Herod Agrippa’s Persecution	More Persecution	Peter’s Arrest and Miraculous Deliverance
12:1-5	12:1-5	12:1-5	12:1-5	12:1-5
Peter Delivered from Prison	Peter Freed from Prison		Peter is Set Free from Prison
12:6-17	12:6-19	12:6-11	12:6-10	12:6-11
			12:11
		12:12-17	12:12-15	12:12-17
			12:16-17
12:18-19		12:18-19	12:18-19a	12:18-19
			12:19b
The Death of Herod	Herod’s Violent Death	Death of Herod Agrippa	The Death of Herod	The Death of the Persecutor
12:20-23	12:20-24	12:20-23	12:20	12:20-23
			12:21-23
	Barnabas and Saul Appointed	Barnabas and Saul in Cyprus (12:24-13:12)		Barnabas and Saul Return to Antioch
12:24-25		12:24-25	12:24	12:24
	12:25-13:3		12:25	12:25

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

The lineage of Herod the Great (for more information consult the index of
Flavius Josephus in Antiquities of the Jews).

I. Herod the Great

A. King of Judea (37-4 b.c.)

B. Matt. 2:1-19; Luke 1:5

II. His Sons

A. Herod Philip (son of Marianne of Simon)

1. Husband of Herodias

2. Tetrarch of Iturea (4 b.c. – a.d. 34)

3. Matt. 14:3; Mark 6:17

B. Herod Philip (son of Cleopatra)

1. Tetrarch of area north and west of the Sea of Galilee (4
b.c. –
a.d. 34)

2. Luke 3:1

C. Herod Antipas

1. Tetrarch of Galilee and Perea (4
b.c.- a.d. 39)

2. Executed John the Baptist

3. Matt. 14:1-12; Mark 6:14,29; Luke 3:19; 9:7-9; 13:31; 23:6-12,15; Acts
4:27; 13:1

D. Archelaus, Herod the Ethnarch

1. Ruler of Judea, Samaria and Idumea (4
b.c. – a.d. 6)

2. Matt. 2:22

E. Aristobulus (son of Mariamne)

1. his only son was Herod Agrippa I

2. Ruled all of Palestine (a.d.
41-44)

3. Killed James and had Peter imprisoned

4. Acts 12:1-24; 23:35

(a) his son was Herod Agrippa II, Tetrarch of northern territory (a.d.
50-70)

(b) his daughter was Bernice

(1) consort of her brother

(2) Acts 25:13-26:32

(1) wife of Felix

(2) Acts 24:24

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:1-5
¹Now about that time Herod the
king laid hands on some who belonged to the church in order to mistreat them. ²And he had James the brother of John put to death with a sword.
³When he saw that it pleased the Jews, he proceeded to arrest Peter
also. Now it was during the days of Unleavened Bread. ⁴When he had
seized him, he put him in prison, delivering him to four squads of soldiers to
guard him, intending after the Passover to bring him out before the people. ⁵So Peter was kept in the prison, but prayer for him was being made
fervently by the church to God.

12:1 “Herod” This refers to Herod
Agrippa I. He reigned over different areas of Palestine from
a.d. 37-44. He was raised in Rome and became friends with Gaius, who
followed Emperor Tiberius and who later became the Emperor Caligula. The Jews
readily accepted Herod as a leader because his grandmother (Mariamne) was a
Hasmonean/Maccabean (i.e., Jewish patriot) princess. He was a strict follower of
Judaism (but possibly for political reasons). For a full discussion of this
Herod, see Josephus’ Antiq. 19.7.3; 19.8.2.

▣ “church” See Special Topic at 5:11.

▣ “in order to mistreat them” Herod
did this to gain support and approval from the Jewish leadership (cf. vv. 3,11).
Roman leaders did the same thing (cf. 24:27; 25:9).

Luke uses this term several times (cf. 7:6,19; 12:1; 14:2; 18:10). It was a
common term in the Septuagint for ill-treatment. Luke’s vocabulary is greatly
influenced by the Septuagint.

12:2 “James, the brother of John, put to
death with a sword” This refers to the Apostle James, who was the brother
of John (cf. Luke 5:10; 6:14; 8:51; 9:28,54). He was a member of the inner
circle of disciples (cf. Matt. 17:1; 26:37; Mark 5:37; 9:2; 14:33; Luke 9:28).
Why James should die and Peter be spared is a mystery of God. Beheading with a
sword was the normal method of capital punishment for Roman citizens, but it
apparently was odious to Jews.

It is interesting that at this time
the early church did not sense the need to replace James as they had Judas (cf.
1:15-20). The reasons are unclear, but possibly it was Judas’ treachery, not
death, that caused the replacement (cf. 1:15-26).

Some may assert that Paul calling James, the half brother of Jesus and leader
of the Jerusalem church, an apostle (cf. Gal. 1:19) constitutes a replacement.
The question relates to the official position of the original Twelve versus the
ongoing gift of apostleship (cf. Eph. 4:11).

Reading James D. G. Dunn, Unity and Diversity in the New Testament has
caused me to think about the possible different authority structure in the first
century church.

1. the Jerusalem Apostles

2. the inner circle (Peter, James, John) of the Apostles

3. James the Lord’s half-brother, who led the Jerusalem church

4. the Seven (Acts 6) who were leaders of the Greek-speaking Jews

5. later Paul and Barnabas and their sending to the church in Antioch of
Syria

To this could be added the sects related to Christianity, Judaizers,
Gnostics, Ebionites. Each of these also had their own leadership. The unity that
Luke often refers to among Christians was difficult to maintain. The preaching
of Jesus and the Scriptures were ambiguous enough to allow multiple
interpretations. This is the reason that the “rule of faith” developed in the
first centuries. There had to be a standard to evaluate a group’s theology. The
dynamic Spirit-led emphasis of the NT turned into the organized structure of the
eastern and western church centers. Orthodoxy is a significant issue for those
generations removed from the Founder and eyewitnesses.

12:3 “arrest Peter” This is Peter’s
third arrest (cf. 4:3; 5:18). Christians are not spared from persecution.

▣ “during the days of Unleavened Bread”
This refers to the Passover Feast (cf. v. 4), combined with the Feast of
Unleavened Bread, which lasted eight days (cf. Exod. 12:18; 23:15; Luke 22:1).
Both celebrated Israel’s deliverance from Egyptian bondage. It was celebrated on
Nissan 14-21, which would be our March or April, depending on the Jewish lunar
calendar.

12:4 “four squads of soldiers” This
would mean four squads of soldiers four times a day, or sixteen men. The number
shows Herod’s concern over Peter’s possible escape (cf. 5:19).

12:5 “prayer for him was being made fervently
by the church to God” The church is praying (cf. v. 12), but will be
surprised when God answers! “Fervently” is a very intense
adverb (cf. Luke 22:44). It is used only three times in the NT (cf. I
Pet. 1:22).

SPECIAL TOPIC: INTERCESSORY PRAYER

NASB (UPDATED) TEXT: 12:6-17
⁶On the very night when Herod was
about to bring him forward, Peter was sleeping between two soldiers, bound with
two chains, and guards in front of the door were watching over the prison.
⁷And behold, an angel of the Lord suddenly appeared and a light shone
in the cell; and he struck Peter’s side and woke him up, saying, “Get up
quickly.” And his chains fell off his hands. ⁸And the angel said to
him, “Gird yourself and put on your sandals.” And he did so. And he said to him,
“Wrap your cloak around you and follow me.” ⁹And he went out and
continued to follow, and he did not know that what was being done by the angel
was real, but thought he was seeing a vision. ¹⁰When they had passed
the first and second guard, they came to the iron gate that leads into the city,
which opened for them by itself; and they went out and went along one street,
and immediately the angel departed from him. ¹¹When Peter came to
himself, he said, “Now I know for sure that the Lord has sent forth His angel
and rescued me from the hand of Herod and from all that the Jewish people were
expecting.” ¹²And when he realized this, he went to the house
of Mary, the mother of John who was also called Mark, where many were gathered
together and were praying. ¹³When he knocked at the door of the gate,
a servant-girl named Rhoda came to answer. ¹⁴When she recognized
Peter’s voice, because of her joy she did not open the gate, but ran in and
announced that Peter was standing in front of the gate.
¹⁵They said to her, “You are out of your mind!” But she kept
insisting that it was so. They kept saying, “It is his angel.” ¹⁶ But
Peter continued knocking; and when they had opened the door, they saw him
and were amazed. ¹⁷But motioning to them with his hand to be silent,
he described to them how the Lord had led him out of the prison. And he said,
“Report these things to James and the brethren.” Then he left and went to
another place.

12:6 “On the very night” Luke’s
writings are characterized by time indicators (cf. vv. 3,4,5,6,7,8,10,18). But
be careful of interpreting this as western, sequential, chronological history.
Luke has a theological evangelistic purpose.

▣ “between two soldiers” This verse
shows the impossibility of Peter’s escape. It is almost as if they expected an
attempt to release him (cf. 5:19).

12:7 “an angel of the Lord suddenly appeared”
It is unusual that the supernatural interventions of the angel of the Lord (cf.
5:19; 7:30,35,38,53; 8:26; 10:3,7,22) and the Holy Spirit (cf. 8:29,39; 10:19)
are interchanged throughout the book of Acts. Apparently the Spirit speaks
intuitively, but the angel is an outward physical manifestation. It is
interesting to see the combination of the natural and the supernatural in this
account (similar to the plagues of the Exodus).

▣ “Get up quickly” This is an aorist active imperative which denotes
urgency. Why is the angel in a hurry? Is he not in control of events?

12:8 “Gird yourself and put on your sandals”
These are both
aorist middle imperatives.

▣ “Wrap your cloak around you and follow me”
This is an
aorist middle imperative followed
by a present active imperative. The angel was
really in a hurry to perform this task! This was one nervous angel!

12:9 Peter was uncertain whether this
was a vision, dream, or reality (cf. v. 11-12; 10:17,19; 11:5).

12:11 “When Peter came to himself”
Luke uses a similar phrase in describing the Prodigal Son (cf. Luke 15:17).
Suddenly the reality of the experience and its implications dawned on him (cf.
v. 12).

12:12 “the house of Mary” Mary was a
very common name. There are several Marys mentioned in the Gospels.

1. the mother of Jesus (cf. Luke 1:27)

2. Mary of Magdala, a disciple from Galilee (cf. Luke 8:2; 24:10)

3. mother of James and John (cf. Luke 24:10)

4. sister of Martha and Lazarus (cf. Luke 10:39,42)

5. wife of Cleophas (cf. John 19:25)

6. mother of John Mark (here)

▣ “the mother of John” This refers to
John Mark’s mother. The early church met in this family’s house in Jerusalem
(cf. Acts 12:12). It was also the site of the Lord’s three post resurrection
appearances and the coming of the Spirit at Pentecost.

John Mark accompanied Paul and his cousin Barnabas (cf. Col. 4:10) on the
first missionary journey (cf. Acts 12:25-13:13). For some reason he deserted the
team and returned home (cf. Acts 15:38). Barnabas wanted to include him on the
second missionary journey, but Paul refused (cf. Acts 15:36-41). This resulted
in Paul and Barnabas separating. Barnabas took John Mark to Cyprus (cf. Acts
15:39). Later, while Paul was in prison, he mentions John Mark in a positive way
(cf. Col. 4:10) and still later in Paul’s second imprisonment at Rome, just
before his death, he mentions John Mark again (cf. II Tim. 4:11).

Apparently John Mark became part of Peter’s missionary team (cf. I Pet.
5:13). Eusebius’ Eccl. His. 3.39.12 gives us an interesting account of
John Mark’s relation to Peter.

“In his own book Papias gives us accounts of the Lord’s sayings obtained from
Aristion or learnt direct from the presbyter John. Having brought these to the
attention of scholars, I must now follow up the statements already quoted from
him with a piece of information which he sets out regarding Mark, the writer of
the gospel:

This, too, the presbyter used to say. ‘Mark, who had been Peter’s
interpreter, wrote down carefully, but not in order, all that he remembered of
the Lord’s sayings and doings. For he had not heard the Lord or been one of His
followers, but later, as I said, one of Peter’s. Peter used to adapt his
teaching to the occasion, without making a systematic arrangement of the Lord’s
sayings, so that Mark was quite justified in writing down some things just as he
remembered them. For he had one purpose only—to leave out nothing that he had
heard, and to make no misstatement about it'” (p. 152).

In this quote Papias refers to “John the elder.” Irenaeus says “and these
things are borne witness to in writing by Papias, the hearer of John, and a
companion of Polycarp.” This implies Papias heard it from John the Apostle.

▣ “many were gathered together and were
praying” The grammatical forms of these words reveal that the church had
gathered and intended to remain in prayer (perfect passive participle followed by a present middle [deponent] participle).

12:13 “door of the gate” This was a
small door on the street. There was a larger door upstairs.

▣ “Rhoda” Her name means “rose.” It is
uncertain whether she worked for the homeowners or was a member of the prayer
meeting.

12:15 “You are out of your mind” The
church was praying for God to act, but they were extremely surprised (cf. v. 16)
when He did.

▣ “They kept saying” There are two imperfect active indicatives in this context,
which implies that Rhoda’s affirmation and that of those in the prayer meeting
in the upper room’s response happened more than once.

▣ “It is his angel” Angels play a
prominent role in Luke’s writings. Apparently the Jews believed that one’s
guardian angel could take their physical shape (for a good discussion of Jewish
sources and beliefs about guardian angels, see Encyclopaedia Judaica,
vol. 2, p. 963). There is no scriptural basis for this belief. This development
of angeology may have come from the concept of
fravashi in Zoroastrianism. Much of rabbinical angelology can be traced
to this Persian influence. There is some scriptural evidence for guardian angels
for new believers (cf. Matt. 18:10). Angels are servants of the redeemed (cf.
Heb. 1:14).

12:17 “motioning to them with his hand to be
silent” This is obviously an eyewitness detail (cf. 13:16). Luke records
this gesture several times (cf. 13:16; 19:33; 21:40).

▣ “Report these things to James and the
brethren” This shows that James, the half-brother of Jesus, was already
the leader of the Jerusalem church (cf. 15:13-21).

SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS

▣ “went to another place” No one knows
where Peter went, but apparently he did not go to Rome as some supposed because
he is present at the Jerusalem Council recorded in Acts 15.

Even though God supernaturally delivered Peter, this did not imply that he
could be reckless or expect this miraculous intervention every time. Remember
James had been killed! Peter also sends word to the church to expect more
physical persecution because of his deliverance.

NASB (UPDATED) TEXT: 12:18-19
¹⁸Now when day came, there was no
small disturbance among the soldiers
as to what could have become of Peter. ¹⁹When Herod had
searched for him and had not found him, he examined the guards and ordered that
they be led away to execution. Then he went down from Judea to
Caesarea and was spending time there.

12:18 “there was no small disturbance”
It is interesting that Luke states things in the negative, often by
understatement (cf. 12:18; 15:2; 19:11,23,24; 20:12; 26:19,26; 27:30; 28:2, see
footnote #8, p. 134, of G. B. Caird, The Language and Imagery of the Bible).
This literary feature is unknown in Hebrew literature, but is used often in
Greek literature. Luke was a highly educated Greek!

12:19 “he examined the guards and ordered
that they be led away to execution“ This is the implication of the
text (cf. NKJV, NRSV, TEV), but it is not stated explicitly (cf. NJB). Some
translations use italics to identify words that are not in the Greek text. If a
guard lost his prisoner, he had to bear the prisoner’s punishment (cf. 16:27;
27:42, Code of Justinian 9.4.4).

NASB (UPDATED) TEXT: 12:20-23
²⁰Now he was very angry with the
people of Tyre and Sidon; and with one accord they came to him, and having won
over Blastus the king’s chamberlain, they were asking for peace, because their
country was fed by the king’s country. ²¹On an appointed day Herod,
having put on his royal apparel, took his seat on the rostrum and began
delivering an address to them. ²²The people kept crying out, “The
voice of a god and not of a man!” ²³And immediately an angel of the
Lord struck him because he did not give God the glory, and he was eaten by worms
and died.

12:20 “Now he was very angry with the people
of Tyre and Sidon”
Herod was very angry and continued to be so
(periphrastic imperfect). The particular historic incident and person are
not known in history, but the region of Tyre and Sidon depended on the
agricultural produce from the area of Galilee (cf. I Kgs. 5:11; Ezra 3:7; and
possibly Ezek. 27:17).

12:21 “On an appointed day Herod, having put
on his royal apparel” This occurred in
a.d. 44. For a more complete account of this event see Josephus’
Antiq. 19.8.2 (translated by William Whiston, Kregal).

“At which festival, a great multitude was gotten together of the principal
persons, and such as were of dignity through his province. On the second day of
which shows he put on a garment made wholly of silver, and of a contexture truly
wonderful, and came into the theatre early in the morning; at which time the
silver of his garment being illuminated by the fresh reflection of the sun’s
rays upon it, shone out after a surprising manner, and was so resplendent as to
spread a horror over those that looked intently upon him: and presently his
flatterers cried out, one from one place, and another from another, (though not
for his good,) that he was a god: and they added,—‘Be thou merciful to us; for
although we have hitherto reverenced thee only as a man, yet shall we henceforth
own thee as superior to mortal nature.’ Upon this the king did neither rebuke
them, nor reject their impious flattery. But, as he presently afterwards looked
up, he saw an owl sitting on a certain rope over his head, and immediately
understood that this bird was the messenger of ill tidings, as it had once been
the messenger of good tidings to him; and fell into the deepest sorrow. A severe
pain also arose in his belly, and began in a most violent manner. He therefore
looked upon his friends, and said,—‘I, whom you call a god, am commanded
presently to depart this life; while Providence thus reproves the lying words
you just now said to me; and I, who was by you called immortal, am immediately
to be hurried away by death'” (p. 412).

Herod’s temper and the physical condition which accompanied it are also
described in gruesome detail in
Antiq. 17:6:5.

The Jerome Biblical Commentary (vol. 2, p. 191) informs us that these
gruesome details of a person’s death was ancient writer’s way of showing what
happens to those who offend God.

1. Antiochus IV Epiphanes – II Macc. 9:5-18

2. Herod the Great – Josephus, Antiq. 17.6.5

12:23 “the angel of the Lord” This
refers to the Death Angel (cf. Exod. 12:23; II Sam. 24:16; II Kgs. 19:35). Death
is in the hands of God, not Satan. This is an example of temporal judgment.

NASB (UPDATED) TEXT: 12:24
²⁴But the word of the Lord
continued to grow and to be multiplied.

12:24 This is a characteristic Lukan
summary statement (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).

NASB (UPDATED) TEXT: 12:25
²⁵And Barnabas and Saul returned
from Jerusalem when they had fulfilled their mission, taking along with them
John, who was also called Mark.

12:25 This begins the account of
Paul’s missionary journeys. There is a textual variant in this verse relating to
whether they returned “to” Jerusalem (cf. eis, MSS
א and B) or “from” Jerusalem (cf. apo,
MS D or ek, MSS P⁷⁴, A). Chapter 13 begins with Barnabas and
Saul in Antioch (“from Jerusalem to Antioch,” cf. MS E and Old Latin, Syrian,
and Coptic versions).

▣ “Mark” See note at “Persons
Mentioned,” Acts 16 Introduction.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why did God spare Peter and not James?

2. Was the assembled church surprised when their prayers were answered?
Explain the implication.

3. Do believers need angels if they have the indwelling Holy Spirit?

ACTS 13

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Barnabas and Saul Commissioned	Barnabas and Saul Appointed	Barnabas and Saul in Cyprus	Barnabas and Saul are Chosen and Sent	The Mission Sent Out
	(12:25-13:3)	(12:23-13:12)
13:1-3		13:1-3	13:1-2	13:13
			13:3
The Apostles Preach in Cyprus	Preaching in Cyprus		In Cyprus	Cyprus: The Magician Elymas
13:4-12	13:4-12	13:4-12	13:4-5	13:4-5
			13:6-11a	13:6-12
			13:11b-12
Paul and Barnabas at Antioch of Pisidia	At Antioch of Pisidia	Journey to Antioch of Pisidia and Iconium	In Antioch in Pisidia	They Arrive at Antioch in Pisidia
13:13-16a	13:13-41	13:13-16a	13:13-16a	13:13-16a
13:16b-25		14:16b-25	13:16b-20a	13:16b-25
			13:20b-25
13:26-41		13:26-41	13:26-41	13:26-31
				13:32-37
				13:38-39
	Blessing and Conflict at Antioch			13:40-41
13:42-43	13:42-52	13:42-43	13:42-43	13:42-43
				Paul and Barnabas Preach to the Gentiles
13:44-52		13:44-47	13:44-47	13:44-47
		13:48-52	13:48	13:48-49
			13:49-52
				13:50-52

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is an account of Paul and Barnabas’ first missionary journey. The
rest of Acts will be given over to Paul’s ministry.

B. It would be very helpful to turn to the map in the back of your Bible or
atlas and follow the geographical locations mentioned in chapters 13 and 14.

C. There is an obvious transition in chapters 13 and 14 from the leadership
of Barnabas to the leadership of Paul.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 13:1-3
¹Now there were at Antioch, in
the church that was there, prophets and teachers: Barnabas, and Simeon
who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up
with Herod the tetrarch, and Saul. ²While they were ministering to
the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul
for the work to which I have called them.” ³Then, when they had
fasted and prayed and laid their hands on them, they sent them away.

13:1 “Antioch” See note at 11:19.

▣ “the church” See Special Topic at
5:11.

▣ “prophets and teachers” These two
gifts of the Spirit are listed in I Cor. 12:28 and Eph. 4:11. The grammatical
construction is such that it is uncertain whether the five men listed were both
prophets and teachers or if the first three are prophets and the last two are
teachers.

The problem with this term is, “How is the NT gift of prophecy related to OT
prophets?” In the OT prophets are writers of Scripture. In the NT this task is
given to the original twelve Apostles and their helpers. As the term “apostle”
is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after
the death of the Twelve, so too, is the office of prophet. Inspiration has
ceased; there is no further inspired Scripture. New Testament prophets’ primary
task is proclamation of the gospel, but also a different task, possibly how to
apply NT truths to current situations and needs. See Special Topic at 11:27.

The gift of teacher is mentioned in Acts 13:1 in combination with prophecy,
but in Eph. 4:11 it is linked with pastors. In II Tim. 1:11 Paul says he is a
preacher, apostle, and a teacher. Here it seems to stand independently, as it
does in Rom. 12:7. It is also discussed separately in James 3:1ff. This implies
that these leadership gifts can be combined in different ways in different
believers to meet the need of the church in that day or area. Each of these
gifted leaders (cf. Eph. 4:11) proclaimed the gospel, but in different ways
(ordering, preaching, instructing).

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: ILLUMINATION

▣ “Simeon who was called Niger” The
term niger is Latin for dark or black. Some commentators try to relate
this Simon to Mark 15:21.

▣ “Lucius of Cyrene” Possibly this is
one of the Hellenistic Jews that preached to the Gentiles in Antioch (cf.
11:20). He is probably not the Lucius mentioned in Rom. 16:21.

▣ “Manaen who had been brought up with Herod
the tetrarch”
Manaen is a Greek form of the Hebrew Manahem, which means
“comforter.” This man was either a foster brother (Greek literature) of Herod
Antipas (see Introduction to chapter 12) or he grew up with him (Koine papyri).
Luke probably got much of his information about Herod Antipas (the Tetrarch)
from conversations with this man.

13:2

NASB“ministering”
NKJV“ministered”
NRSV“worshiping”
TEV“serving”
NJB“offering worship”

This is the Greek term leitourgia
(a compound from “public” and “work”) from which we get the English term
liturgy. Originally it referred to someone who did public service at their own
expense. In this context it implies a period of seeking God’s will during a
worship service. The verb could
refer to the entire church or just the five men listed.

▣ “had fasted” In the OT there is only
one fast day a year, the Day of Atonement, Leviticus 16. However, during the
first century, rabbinical Judaism had developed two fasts a week. Although
fasting is not required of believers, many times it is helpful in discerning
God’s will (cf. 14:23).

SPECIAL TOPIC: FASTING

▣ “the Holy spirit said” This is
another biblical evidence for the personality of the Holy Spirit (see Special
Topic at 1:2). Whether it was audible or intuitive is uncertain (cf. 8:29;
10:19; 11:12; 20:23; 21:11). It is obvious that this was a very specific message
(cf. 16:6-7), probably given through one of the prophets.

▣ “Set apart” This is an aorist active imperative. The term aphorizō
has the same connotation as “holy” (hagiazō). It implies set apart and
equipped for an assigned divine task (cf. Rom. 1:1; Gal. 1:15).

▣ After “set apart” in the Greek text
is the particle dē, which denotes intensity
(cf. Luke 2:15; I Cor. 6:20). It gives an earnestness to the Spirit’s call.
There is a parallel in Paul’s statement of 15:36.

▣ “the work to which I have called them”
This is a
perfect middle (deponent) indicative. It is the Spirit who calls and
equips for ministry tasks (cf. I Cor. 12:7,11).

13:3 The verse has three
aorist participles describing the spiritual preparations to send out the
first missionaries from the church at Antioch.

1. fasted

2. prayed

3. laid hands on them

This seems to be the united actions of the whole congregation, not just the
other prophets and teachers. The whole church should be involved in Great
Commission activities!

▣ “laid their hands on them” This
particular verse is one of the ambiguous texts on which our modern practice of
ordination is based. However, it is inappropriate as a biblical foundation for
our modern denominational practices. There are many physical examples of “laying
on of hands” in the Bible.

1. in the OT for the purpose of

a. sacrificial identification (cf. Lev. 1:4; 3:2; 4:4; 16:21)

b. a blessing (cf. Gen. 48:13ff; Matt. 19:13,15)

c. the commissioning of a successor (cf. Num. 27:23; Deut. 34:9)

2. In the NT the background is equally as varied

a. for healing (cf. Luke 4:40; 13:13; Acts 9:17; 28:8)

b. dedication or commissioning to a task (cf. Acts 6:6; 13:3)

c. connected with receiving the Holy Spirit or spiritual gifts (cf. Acts
8:17; 19:6; I Tim. 4:14; II Tim. 1:6)

d. a reference to the basic teachings of Judaism or the church (cf. Heb. 6:2)

This laying on of hands was not an inaugurating experience. These men were
already called, gifted, functioning leaders. It is not a new ministry they are
called to, but an expansion of what they were already doing.

Ordination tends to encourage a distinction among believers. It gives
credence to the clergy-laity dichotomy. The Greek word cleros (to inherit
by lot) and laos (Greek word for people), when used in the NT, always
refers to the entire group of believers. All believers are called, gifted, full
time ministers of the gospel (cf. Eph. 4:11-12). There is no biblical evidence
for separating believers into hierarchal groups. All believers are gifted for
ministry to the body of Christ (cf. I Cor. 12:7, 11).

NASB (UPDATED) TEXT: 13:4-12
⁴So, being sent out by the Holy
Spirit, they went down to Seleucia and from there they sailed to Cyprus. ⁵When
they reached Salamis, they began to proclaim the word of God in the
synagogues of the Jews; and they also had John as their helper. ⁶When
they had gone through the whole island as far as Paphos, they found a magician,
a Jewish false prophet whose name was Bar-Jesus, ⁷who was with the
proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and
Saul and sought to hear the word of God. ⁸But Elymas the magician
(for so his name is translated) was opposing them, seeking to turn the proconsul
away from the faith. ⁹But Saul, who was also known as Paul,
filled with the Holy Spirit, fixed his gaze on him, ¹⁰and said, “You
who are full of all deceit and fraud, you son of the devil, you enemy of all
righteousness, will you not cease to make crooked the straight ways of the Lord? ¹¹“Now, behold, the hand of the Lord is upon you, and you will be blind
and not see the sun for a time.” And immediately a mist and a darkness fell upon
him, and he went about seeking those who would lead him by the hand. ¹²Then
the proconsul believed when he saw what had happened, being amazed at the
teaching of the Lord.

13:4 “being sent out by the Holy Spirit”
This context does not assert the authority of the local church, but the
authority of the Spirit. He is that part of the Trinity (see Special Topic at
2:32) emphasized in Acts. The “new Messianic age” was known as “the age of the
Spirit.” He calls, gifts, directs, convicts, and empowers (cf. John 14:16-17,26;
15:26; 16:7-15). No permanent or effective ministry can occur without His
presence and blessing.

▣ “Seleucia” This was the port city of
Antioch of Syria. It was about fifteen miles southwest. Its name goes back to
Alexander the Great’s general (Seleucid), who ruled this area after Alexander’s
death.

▣ “Cyprus” This was Barnabas’ home
(cf. 4:36) where there was a large Jewish population. In the OT it is known as
Kittim. This was not the first Christian witness on this island (cf.
11:19-20).

13:5 “Salamis” This was the port city
on the east coast of the island of Cyprus. It was the commercial center of the
island.

▣ “they began to proclaim the word of God in
the synagogue”
The reason for this is obvious.

1. these Jews already knew the OT

2. Jews were the chosen people (cf. Gen. 12:1-3) and had the first
opportunity to respond (cf. 3:26; 13:46; 17:2; 18:4,19; 19:8; Rom. 1:16)

3. in the synagogue services were Gentiles who [a] had already been attracted
to the one true God and [b] knew the OT

This became Paul’s regular missionary method wherever there was a synagogue.

▣ “John” This refers to John Mark in
whose home the disciples met (cf. Acts 12:12). He is also the traditional writer
of the Gospel of Mark, which seems to record the eyewitness testimony of the
Apostle Peter. He is also the cause of the great argument between Paul and
Barnabas which split the missionary team (cf. 15:36-41). However, later on Paul
mentions John Mark in a positive way (cf. Col. 4:10; II Tim. 4:11 and Philemon
v. 24). See fuller note at Introduction to chapter 16.

13:6 “when they had gone through the whole
island” This probably means that they stopped and preached in every
synagogue on the island.

▣ “Paphos” This refers to new Paphos,
in contradistinction from the older Phoenician city seven miles away. Both of
these cities are named after the Phoenician goddess
Paphian. This was the god of love also known as Aphrodite,
Astarte, Venus, etc. This city was the official political capital of
Cyprus.

▣ “Bar-Jesus” This man was a Jewish
false prophet. His name means “son of Joshua.” We learn from v. 8 that he went
by the designation Elymas the magician. This term magician reflects the Greek
equivalent of an Aramaic root that means “sorcerer” (cf. v. 10). See Special
Topic at 8:9.

13:7 “the proconsul, Sergius Paulus”
There has been much discussion about the historicity of Luke’s accounts. Here is
a good example of the accuracy of Luke the historian. He calls this man “a
proconsul,” which meant Cyprus was a Roman Senatorial province. We learn this
occurred in a.d. 22 by decree from
Augustus. We also learn from a Latin inscription at Soloi that Sergius Paulus
began his proconsulship in a.d. 53. The more information archaeology
discovers from the Mediterranean world of the first century, the more Luke’s
historical accuracy is corroborated.

▣ “a
man of intelligence” This term is used with a wide variety of
connotations. In this context it implies he was able to rule effectively. Also
characterizing him in this way shows that the gospel not only impacted the poor
and uneducated, but also the wealthy and educated (cf. Manaen 13:1). It
is also possible that one of Luke’s intents of writing Acts was to show that the
gospel did not threaten Roman rule.

13:8 “Elymas” It seems that this Greek
name is a transliteration of

1. an Arabic term for a wise man (a sage, a diviner, one who can foresee and
control the future by manipulating the unseen powers/forces of the unseen realm,
AB, vol. 2, p. 487)

2. an Aramaic word for one who interprets dreams

▣ “magician” This is related to the
term “magi,” which meant Chaldean-Median wise men, like Daniel (cf. Dan. 2:2;
4:9; Matt. 2:1). However, by Paul’s day, it was used of itinerant magicians and
wandering quacks in the Greco-Roman world. See Special Topic at 8:9.

▣ “the faith” This term is used in
three specific ways in the NT:

1. personal trusting in Jesus Christ as a Savior

2. faithful, godly living

3. theological content of the gospel (i.e., doctrine, cf. Jude 3, 20)

The same ambiguity is seen in Acts 6:7. Here it seems to refer to #3 because
of the article and the context. See Special Topics at 3:16 and 6:5.

13:9 “Paul” This is the first use of
his Roman cognomen in the book of Acts. Paul is from a Greek term that means
“little.” Some think it refers to Paul’s physical size, others to his own
personal evaluation of himself as “the least of the apostles” because he
persecuted the church. It was probably the second name given to him by his
parents at birth.

▣ “Paul, filled with the Holy Spirit”
The power of the Spirit that guided the early church is described by the term
“the filling” (cf. 2:4; 4:8,31; 6:3; 7:55; 9:17; 13:9,52). The ongoing, daily
filling of the Spirit is the normal state of all believers (cf. Eph. 5:18). In
Acts it is usually associated with a boldness to proclaim the gospel.

▣ “fixed his gaze” See fuller note at
1:10.

13:10 Paul characterizes this Jewish
false prophet by several terms.

1. “full by deceit,” meaning to entrap with a bait (this is the only use of
this term in Luke’s writings)

2. “full of all fraud,” this is from the Greek word that means to do
something lightly or frivolously, but it came to have an evil connotation (cf.
18:14). This term is found only in Acts (cf. 13:10; 18:14).

3. “son of the devil,” this is a Semitic idiom (cf. 3:25; 4:36) for one
characterized by the actions of the devil (cf. Matt. 13:38; John 8:38,41,44, see
Special Topics at 5:3)

4. “enemy of all
righteousness,” This term is used several times in Luke’s writings involving OT
quotes (cf. Luke 1:71,74; 20:43; Acts 2:35). All that is like God, this man was
against. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

5. Paul uses the inclusive term “all” three times to show this man’s complete
volitional wickedness

▣ “to make crooked the straight ways of the
Lord” This question expects a “yes” answer. The word “right” or
“straight” in the NT reflects the OT concept of righteousness, which meant a
standard or measuring reed. The NT terms “crooked” or “perverted” reflect the OT
terms for sin, which were a deviation from the standard, which is God Himself.
This man made everything crooked (i.e., the opposite of righteousness). See
Special Topic at 3:14.

13:11 “the hand of the Lord” This is a
Semitic anthropomorphic phrase referring to the power and presence of YHWH (cf.
Luke 1:66; Acts 11:21). In the OT it often refers to God’s judgment (cf. Exod.
9:3; I Sam. 5:6; Job 19:21; 23:2; Ps. 32:4; 38:2; 39:10), as it does here.

▣ “you will be blind” These powerful
descriptive terms of evil and rebellion by which Paul characterizes this man and
the form of his temporary divine punishment may reflect Paul’s own previous
life. He looks back now and sees himself in this Jewish false teacher and his
manipulation (cf. 9:8).

Blindness is often used in a parabolic sense of a lack of spiritual
receptivity (cf. John 9; Acts 9; also note Deut. 28:28-29).

13:12 “believed when he saw what happened”
This is the same Greek word (pisteuō, the
noun can be translated as believe, faith, or trust) used throughout the
NT for genuine belief. This governor responded to the gospel message. One man’s
eyes were closed (literally); one man’s eyes were opened (metaphorically). This
is the mystery of belief and unbelief (cf. John 9). See Special Topics: Faith (noun,
verb, and
adjective) at 3:16 and OT Faith at
6:5.

NASB (UPDATED) TEXT: 13:13-16a
¹³Now Paul and his companions put
out to sea from Paphos and came to Perga in Pamphylia; but John left them and
returned to Jerusalem. ¹⁴But going on from Perga, they arrived at
Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat
down. ¹⁵After the reading of the Law and the Prophets the synagogue
officials sent to them, saying, “Brethren, if you have any word of exhortation
for the people, say it.” ¹⁶Paul stood up, and motioning with his hand
said,

13:13 “Paul and his companions”
Obviously the leadership has changed. From now on in the book of Acts Paul’s
name will be listed first.

▣ “Perga in Pamphylia” Perga was the
largest city of the small Roman coastal province of Pamphylia (mid-southern
Turkey). It was located several miles inland to discourage attacks by sea-faring
raiders.

Apparently Paul did not preach here at this time, but did so later (cf.
14:25). There is no historical evidence of a Christian group in this area for
several hundred years. He merely passed through this coastal region.

▣
“John left them and returned to Jerusalem” Luke records this event, but
gives no clue as to why (nor does any other NT author). See Introduction to
chapter 16, he returned to the Lord’s service!

13:14 “Pisidian Antioch” This
literally means “Antioch towards Pisidia” because it was located in the ethnic
area of Phrygia the Roman Province of Galatia. This was a distinct ethnic group,
probably from Europe.

▣ “on
the Sabbath day” This would denote from sundown on Friday to sundown on
Saturday. The Jews counted time from evening to evening, following Genesis 1.

▣ “sat
down” This may be an idiom denoting someone who was to speak in the
synagogue. Rabbis always taught while seated (cf. Matt. 5:1; Luke 4:20). The
synagogues regularly allowed itinerant visitors to speak if they wished (cf. v.
15).

13:15 “the reading of the Law and the
Prophets” This was the part of the typical order of service in a
synagogue in Jesus’ day. Originally only the Law of Moses was read, but
Antiochus IV Epiphanes forbade this in 163
b.c. The Jews then substituted the reading of the Prophets. During the
Maccabeen revolt, Judaism was restored and both the Law and the Prophets were
continued to be read together as a basic format of synagogue services (cf. v.
27). See Special Topic following.

SPECIAL TOPIC: HEBREW CANON

▣ “the synagogue officials” These were
the men in charge of building maintenance and the order of worship (cf. Luke
8:41,49). They often invited guests to speak.

▣ “if you have any word of exhortation”
This is a
first class conditional sentence,
assumed to be true from the perspective of the author of for his literary
purposes. This was a normal aspect of synagogue worship. Paul took full
advantage of the opportunity.

13:16 “Paul stood up” Usually Jewish
teachers sit when they teach; however, it was the Greco-Roman custom to stand
while teaching. Paul modified his manner and presentation to the audience.

▣ “motioning with his hand” Paul
gestured for quiet. Luke mentions this eyewitness detail often (cf. 12:17;
13:16; 19:33; 21:40).

NASB (UPDATED) TEXT: 13:16b-25
¹⁶“Men of Israel, and you who
fear God, listen: ¹⁷‘The God of this people Israel chose our fathers
and made the people great during their stay in the land of Egypt, and with an
uplifted arm He led them out from it. ¹⁸For a period of about forty
years He put up with them in the wilderness. ¹⁹When He had destroyed
seven nations in the land of Canaan, He distributed their land as an
inheritance—all of which took about four hundred and fifty years. ²⁰After
these things He gave
them judges until Samuel the prophet. ²¹Then they asked for a
king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin,
for forty years. ²²After He had removed him, He raised up David to be
their king, concerning whom He also testified and said, “I
have found David the son of Jesse,
a man after My heart, who will do all My will.” ²³From the
descendants of this man, according to promise, God has brought to Israel a
Savior, Jesus,
²⁴after John had proclaimed before His coming a baptism of repentance
to all the people of Israel.
²⁵And while John was completing his course, he kept saying, ‘What do
you suppose that I am? I am not He.
But behold, one is coming after me the sandals of whose feet I am not worthy to
untie.'”

13:16b “Men of Israel, and you who fear God,
listen” There were two groups present, Jews and Gentile “God-fearers”
(cf. v. 26; 10:2,22,35). This sermon is very similar to Stephen’s sermon of Acts
7. In many ways Paul was deeply influenced by Stephen’s understanding of the OT
and the gospel.

13:17 Paul began his review of OT
history with the call of the Patriarchs (Abraham, Isaac, and Jacob in Genesis)
and the captivity and deliverance from Egypt (Exodus-Deuteronomy).

▣ “with an uplifted arm He led them out”
This is typical OT imagery (cf. LXX Exod. 6;1,6) of YHWH in physical terms. It
is similar to the anthropomorphic phrase, “His right arm.” The Bible speaks of
God in human vocabulary (i.e., anthropomorphism) even though He is an eternal,
non-physical, all pervasive Spirit. These biblical analogies are the source of
many misunderstandings and literal overstatements. The Bible speaks of God in
analogy, metaphor, and negation. God is far greater than fallen, time-bound,
earth-bound humans can comprehend or express! See Special Topic at 2:33.

13:18 “For a period of about forty years He
put up with them in the wilderness” This reflects Deut. 1:31 and could be
translated “fed as a nurse” (cf. MSS A, C). This reflects the OT books of Exodus
and Numbers.

The term “forty” is often a round
number. Literally the time from Horeb to Shittim was thirty-eight years with a
two year period at Horeb (Sinai). See Special Topic at 1:3.

13:19 “destroyed seven nations” The
nations of Palestine can be characterized in several ways.

1. collective terms, Canaanite (i.e., lowlander, cf. Gen. 10:18-29; Jdgs.
1:1) or Amorite (i.e., highlander, cf. Gen. 15:16)

2. two nations (Canaanites, Perizzites, cf. Gen. 13:7; 34:30; Jdgs. 1:4-5)

3. three nations (Hivites, Canaanites, Hittites, cf. Exod. 23:28)

4. six nations (Canaanite, Hittite, Amorite, Perizzite, Hivite, Jebusite, cf.
Exod. 3:8,17; 33:2; 34:11; Deut. 20:17; Josh. 9:1; 12:8)

5. seven nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites,
Hivites, Jebusites, cf. Deut. 7:1; Josh. 3:10; 24:11)

6. ten nations (Kenites, Kenizzites, Kadmonites, Hittites, Perizzites,
Rephaim, Amonites, Canaanites, Girgashites, Jebusites, cf. Gen. 15:19-21)

SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE

▣ “an inheritance” The triple compound
term kata +
klēros + nemō is common in the Septuagint, but is used only here
in the NT (other texts have
kata + klēros + didōmi). It implies the casting of lots as a means
of dividing the Promised Land among the tribes (cf. Josh. 13-19). The word
klēros is where we get the English word “clergy,” but in the NT it always
refers to the body of believers, not an elite group!

▣ “four hundred and fifty years” This
number seems to be arrived at by:

1. 400 year bondage in Egypt (cf. Gen. 15:13)

2. 40 year wilderness wandering period (cf. Exod. 16:35; Num. 14:33-34;
32:13)

3. 7-10 year conquest (cf. Josh. 14:7,10)

The Textus Receptus (KJV) moves the number to v. 20 and seems to involve the
Judges (following Josephus,
Antiq. 8.3.1), but this wording is not in the older and better uncial
Greek manuscripts (cf. א, A, B, C), which fits better with I Kgs. 6:1 dating.
The dash found in the NASB is to accentuate the proper place of the number.

13:20 This refers to the period from
the book of Judges through I Samuel 7.

13:21 This refers to I Sam. 8-10.

▣ “for
forty years”
This time phrase is not found in the OT unless the OT manuscript problem
connected to I Sam. 13:1 includes “forty” (NIV). Josephus, Antiq. 6.14.9
also mentions that Saul reigned “forty” years. The Septuagint just omits the
entire sentence and starts with I Sam. 3:2. “Forty” was obviously a rabbinical
tradition.

13:22 “I
have found David the son of Jesse,
a man after My heart“ This is not a direct quote from the OT but
it seems to be a combination of Psalm 89:20 and I Samuel 13:14. It needs to be
remembered that this sermon by Paul follows the basic pattern of Stephen’s
historical rendition in Acts 7. That David can be called a man after God’s
heart, when he was such a notorious sinner (cf. Ps. 32,51; II Samuel 11), is a
great encouragement to all believers.

This combination quote implies several things.

1. This was a standard practice with the rabbis, which explains many of the
unusual OT quotes in the NT.

2. This was already a part of Christian catechism. Paul often quotes from
early Christian hymns and possibly other literature.

3. This quote is unique to Paul and shows that Luke must have gotten his
summary of this first recorded message of Paul in Acts from Paul himself.

NASB, NKJV “who will do all My will”
NRSV“who will carry out all my wishes”
TEV“who will do all I want him to do”
NJB“who will perform my entire will”

This verse is a combination OT
allusion. This part of the sentence is not in the OT passages. In the OT context
Saul was disobedient and rejected. But David’s life also had disobedience. God
works with imperfect humans to accomplish His redemptive plan.

13:23 This is parallel to Acts 7:52.
It points back to all the OT promises.

1. a redemption through the seed of a woman, Gen, 3:15

2. a ruler from Judah, Gen. 49:10

3. a coming leader like Moses, the Prophet, Deut. 18:15,18

4. a leader from David, II Sam. 7; Ps. 132:11; Isa. 11:1,10; Matt. 1:1

5. a suffering servant, Isa. 52:13-53:12

6. a savior, Luke 2:11; Matt. 1:21; John 1:29; 4:42; Acts 5:31

For Luke #4 is prominent (cf. Luke 1:32,69; 2:4; 3:31; Acts 2:29-31;
13:22-23). The Messiah would be of Jesse’s line (cf. Isa. 9:7; 11:1,10; 16:5).

13:24 John the Baptist’s ministry and
message is described in Mark 1:1-8; Matt. 3:1-11; Luke 3:2-17; John 1:6-8,19-28.
John fulfilled the prophecies of Matt. 3:1; 4:5-6. His preaching of repentance
also set the pattern for Jesus’ early preaching (cf. Matt. 4:17; Mark 1:14-15).

John spoke of a Coming One, greater than himself (cf. Matt. 3:11; Mark 1:7;
Luke 3:16; John 1:27,30; Acts 13:25).

13:25 “while John was completing his course”
God had a specific task for John to perform. John’s public ministry only lasted
eighteen months. But, what a year and a half it was, filled with the Spirit’s
power and preparing the way for the Messiah.

Paul knew the OT from his youth in synagogue school and his training as a
rabbi under Gamaliel in Jerusalem. He heard the gospel

1. from Stephen

2. from believers he persecuted

3. by a special vision from Jesus

4. from a believing Jewish layman from Damascus

5. by Jesus in Arabia

6. when he visited with the other Apostles

He tries to quote Jesus’ whenever he can on a subject. Here he quotes the
Gospel accounts of His life

NASB (UPDATED) TEXT: 13:26-41
²⁶“Brethren, sons of Abraham’s
family, and those among you who fear God, to us the message of this salvation
has been sent. ²⁷For those who live in Jerusalem, and their rulers,
recognizing neither Him nor the utterances of the prophets which are read every
Sabbath, fulfilled these
by condemning Him. ²⁸And though they found no ground for
putting Him to death, they asked Pilate that He be executed. ²⁹When
they had carried out all that was written concerning Him, they took Him down
from the cross and laid Him in a tomb. ³⁰But God raised Him from the
dead; ³¹and for many days He appeared to those who came up with Him
from Galilee to Jerusalem, the very ones who are now His witnesses to the
people. ³²And we preach to you the good news of the promise made to
the fathers, ³³that God has fulfilled this promise to our
children in that He raised up Jesus, as it is also written in the second Psalm,
‘You are My Son; today have begotten You.’
³⁴As for the fact that He raised Him up from the dead, no
longer to return to decay, He has spoken in this way: ‘I
will give you the holy and sure blessings
of David.‘
³⁵Therefore He also says in another Psalm, ‘You
will not allow Your Holy One to undergo decay.’ ³⁶For David,
after he had served the purpose of God in his own generation, fell asleep, and
was laid among his fathers and underwent decay; ³⁷but He whom God
raised did not undergo decay. ³⁸Therefore let it be known to you,
brethren, that through Him forgiveness of sins is proclaimed to you, ³⁹and
through Him everyone who believes is freed from all things, from which you could
not be freed through the Law of Moses. ⁴⁰Therefore take heed, so that
the thing spoken of in the Prophets may not come upon you: ⁴¹‘Behold, you scoffers, and marvel, and perish; For I
am accomplishing a work in your days, A work which you will never believe,
though someone should describe it to you.'”

13:26 “sons of Abraham’s family, and those
among you who fear God” This refers to both the Jewish hearers (or
proselytes) and the Gentiles (God-fearers) attached to Judaism’s monotheism and
morality.

▣
“this salvation”
This is referring to God’s promise to redeem fallen humanity through a Messiah
(cf. Gen. 3:15). It includes Gentiles (cf. Gen. 12:5; Exod. 19:5-6; and Acts
28:28 and 13:46).

13:27 This is such a tragic verse. It
succinctly summarizes the blindness of the Jews in Jerusalem about the
Scriptures even though they read them continuously. By missing the prophetic
signs (cf. Psalm 22; Isaiah 53; Zechariah; Malachi) and prophecies (Isaiah,
Jonah) they became the prophetic sign! He came to His own, but
His own received Him not (cf. John 1:11-12).

13:28 Acts records again and again the
spiritual responsibility of the Jews in Jerusalem (cf. 2:23,36; 3:13-15; 4:10;
5:30; 7:52; 10:;39; 13:27-28).

13:29 “they. . .they” These must refer
to different groups. The first were those who sought His death (i.e., Jewish
leadership, the crowd before Pilate). The second involves those who wanted a
proper burial. This could have involved sincere Jewish people who saw the
injustice (similar to Acts 8:2, involving the burial of Stephen) or secret
disciples like Joseph of Arimathea and Nicodemus (cf. John 19:38-42).

▣ “all that was written concerning Him”
Jesus’ life was one of fulfilled prophecy. One strong evidence for the
inspiration of the Bible and the Messiahship of Jesus of Nazareth is predictive
prophecy (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; 10:43; 13:29; 24:14; 26:22).

It is surely true that many of the details of Jesus’ life, which we in the
church today call prophecy, are in a sense typology. Many events happened in the
life of Israel which later seem to also occur in Jesus’ life (one example, Hosea
11:1). Often ambiguous, oblique passages, which would not have been understood
in context as prophetic, seem to jump to life as one views Jesus’ earthly
experience (ex. Psalm 22; Isaiah 53). It takes inspiration and a sense of the
flow of redemptive history to fully appreciate the OT foreshadowing of Jesus. I
would also add that although inspired NT writers use typology, even allegory,
that modern teachers and preachers should not use this method of interpretation!
See Bob’s Biblical Interpretation Seminar online at www.freebiblecommentary.org

▣ “the
cross” See notes at 5:30 and 10:29.

13:30,33,34,37 “But God raised Him from the
dead” The NT affirms that all three persons of the Trinity were active in
Jesus’ resurrection:

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37;
17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col.
2:12; I Thess. 1:10).

This was the Father’s confirmation of the truth of Jesus’ life and teachings.
This is a major aspect of the Kerygma (i.e., content of the sermons in
Acts). See Special Topic at 2:14.

13:31 “for many days” Acts 1:3 says
“forty days.” However, forty is a common OT round number. See Special Topic at
1:3.

▣ “He
appeared” See Special Topic: Jesus’ Post-resurrection Appearances at 1:3

13:32 “the promise made to the fathers”
This refers to the initial promise of YHWH to Abraham for a land and a seed (cf.
Gen. 12:1-3; Romans 4). This same promise of God’s presence and blessing was
repeated to the Patriarchs and to their children (cf. Isa. 44:3; 54:13; Joel
2:32). The OT focuses on the land, while the NT focuses on “the seed.” Paul
alludes to this very promise in Rom. 1:2-3.

13:33 This quote from Ps. 2:7, which
is a royal messianic psalm about the conflict and victory of God’s Promised
Messiah. Jesus had been killed by evil forces (human and demonic), but God had
raised Him to victory (cf. Rom. 1:4).

This verse and Rom. 1:4 were used by early heretics (adoptionists) to assert
that Jesus became Messiah at the resurrection. There is surely a NT emphasis on
Jesus being affirmed and glorified because of His obedience, but this must not
be taken in isolation from His preexistent glory and deity (cf. John 1:1-5,9-18;
Phil. 2:6-11; Col. 1:13-18; Heb. 1:2-3).

This same verb, “raised up” (anistēmi),
is used in Acts 3:26 of God raising up “His Servant”; in Acts 3:22 of God
raising up the Prophet (cf. 7:37; Deut. 18:19). This seems to be a distinct
usage from “raised” from the dead (cf. vv. 30,34,37). Jesus was “raised up”
before He died!

13:34 “no longer to return to decay”
This statement refers to Jesus’ death and resurrection. He was the first to be
resurrected (first fruits of the dead, cf. I Cor. 15:20) rather than
resuscitated. Many people were brought back to physical life in the Bible, but
they all had to die again. Enoch and Elijah were translated to heaven without
death, but they were not resurrected.

▣ “I
will give you the holy and
sure blessings of David“ This is a quote from Isa.
55:3 from the LXX. The quote includes the plural “sure blessings,” but does not
specify to what this refers. It is something that passed from God to David, to
Jesus, then to His followers (plural
“you” in the quote). The OT context shows the significance of “you” (cf. Isa.
55:4-5 LXX, “Behold, I have made him a testimony among the Gentiles, a prince
and commander to the Gentiles. Nations which know thee not, shall call upon
thee, and peoples which are not acquainted with thee, shall flee to thee for
refuge, for the sake of the Lord thy God, the Holy One of Israel, for he has
glorified thee,” The Septuagint, Zondervan, 1976, p. 890).

The blessings and promises to David (i.e., Jews) are now the blessing and
promises of the Gentiles (i.e., the entire human race).

13:35-37 This is the same argument
used earlier in Peter’s Pentecost sermon (cf. 2:24-32), also taken from Psalm
16. These early sermons in Acts reflect an early Christian catechism. Several OT
Messianic texts were strung together. Therefore, often the pronouns and details do not seem to be
relevant to the central purpose of the NT author, which was to affirm the
physical resurrection of Jesus and the decay of David.

13:38 Paul is using an OT augmented
argument, as does Peter (Acts 2) and Stephen (Acts 7) to reach these synagogue
hearers.

Paul promises a full and complete forgiveness of sins, which Judaism could
not provide (cf. v. 39), to all who trust Jesus as the Christ (i.e., “This One,”
vv. 38,39).

13:39 “and through Him everyone”
Notice the universal element. God loves all humans and all humans have the
opportunity to respond to Him by faith (cf. 10:43; Isa. 42:1,4,6,10-12; 55;
Ezek. 18:23,32; Joel 2:28,32; John 3:16; 4:42; Rom. 3:22,29,30; 10:9-13; I Tim.
2:4; 4:10; Titus 2:11; II Peter 3:9; I John 2:1; 4:14).

▣ “who believes” See Special Topics at
3:16 and 6:5.

NASB, NKJV “is freed from all things” (v. 39)
NRSV“is set free from all those sins” (v.
39)
TEV“is set free from all the sins” (v. 39)
NJB“justification from all sins” (v. 38)

This is literally “justified” (present
passive indicative). This is a legal term which describes our standing
before God through Jesus Christ’s righteousness (cf. II Cor. 5:21). In Hebrew it
originally means a “river reed” (see Special Topic at 3:14). It reflects an OT
construction term used metaphorically for God as the standard or ruler by which
judgement is made.

▣ “which you could not be freed through the
Law of Moses”
This was Paul’s major theological point (cf. Rom. 3:21-30). The Mosaic law was a
tutor to bring us to an understanding of our personal sin and to cause us to
desire Christ (cf. Gal. 3:23-29). The OT Law is not a means of salvation,
because all sinned (cf. Rom. 3:9-18,23; Gal. 3:22). It had become a death
sentence, a curse (cf. Gal. 3:13; Col. 2:14).

SPECIAL TOPIC: PAUL’S VIEWS OF THE MOSAIC LAW

13:40-41 Paul calls on his hearers (present active imperative) to respond by
trusting Jesus as the Promised Messiah, as the only way to receive forgiveness
(cf. John 14:6; Acts 4:12; I Tim. 2:5).

He quotes Hab. 1:5 from the Septuagint as a warning. In other places in
Paul’s writings he quotes Hab. 2:4 as an appropriate response (cf. Rom. 1:17;
Gal. 3:11). Paul preaches for a decision. Intellectual assent is not enough; a
complete personal surrender to Jesus as the only hope is required. This initial
faith and repentant response must be matched by daily Christlike living.

Verse 41 describes the shocking new methodology of salvation of the new
covenant in Christ.

NASB (UPDATED) TEXT: 13:42-43
⁴²As Paul and Barnabas were going
out, the people kept begging that these things might be spoken to them the next
Sabbath. ⁴³Now when the meeting of the synagogue had broken
up, many of the Jews and of the God-fearing proselytes followed Paul and
Barnabas, who, speaking to them, were urging them to continue in the grace of
God.

13:42 This shows the power of the
Spirit (1) using Paul’s sermon and (2) the hunger for forgiveness and
restoration with God within the hearts of humans made in God’s image.

13:43

NASB“God-fearing proselytes”
NKJV“devout proselytes”
NRSV“devout converts to Judaism”
TEV“Gentiles who had been converted to
Judaism”
NJB“devout converts”

This phrase is literally “worshiping
proselytes.” This is a different group from the “ones fearing God” of vv. 16,26
(cf. 10:2,22,35).

Verse 43 refers to those Gentiles who had officially become Jews. This
required

1. self baptism in the presence of witnesses

2. circumcision for males

3. offering a sacrifice at the Temple in Jerusalem when possible

There are a few references to Jewish proselytes in the NT (cf. Matt. 23;15;
Acts 2:11; 6:5; 13:43).

▣ “urging them to continue in the grace of
God” From the context it is difficult to define this phrase.

1. some of these hearers may have already responded to the gospel in their
hearts

2. those who were faithful to what they understood of the grace of God in the
OT are urged to continue to seek God and listen to Paul again (cf. v. 44)

NASB (UPDATED) TEXT: 13:44-47
⁴⁴The next Sabbath nearly the
whole city assembled to hear the word of the Lord. ⁴⁵But when the
Jews saw the crowds, they were filled with jealousy and began
contradicting the things spoken by Paul, and were blaspheming. ⁴⁶Paul
and Barnabas spoke out boldly and said, “It was necessary that the word of God
be spoken to you first; since you repudiate it and judge yourselves unworthy of
eternal life, behold, we are turning to the Gentiles. ⁴⁷For so the
Lord has commanded us, ‘I have placed You as a light for the Gentiles, That
You may bring salvation to the end of the earth.‘”

13:44 Paul’s message had an obvious
impact. This is also hyperbole. Not
everyone in the city attended.

NASB, NRSV,
TEV“the word of the Lord”

NKJV, NJB,
REB“the word of God”

There is a Greek manuscript variant at this point.

1. Lord is in MSS P⁷⁴, א, A, B²

2. God is in MSS B, C, E

The UBS⁴ puts “Lord” in the text, but rates it “C” (difficulty
deciding). As with so many variants, this does not change the sense of the text.
The gospel is a divine revelation about Jesus, the Messiah/Christ.

13:45 “when the Jews saw the crowd. .
.jealousy” Whether it was the large turnout or the large number of
Gentiles in the crowd that caused the jealousy is uncertain in this context.
Jealousy is attributed to Jewish leadership both in Jerusalem and the Diaspora.
(cf. Matt. 27:18; Mark 15:10; Acts 17:5).

Later in Romans Paul develops the theological problem of Jewish unbelief (cf.
Romans 9-11). He asserts that God has temporarily blinded Israel so that the
Gentiles might be saved. However, God will use the salvation of the Gentiles as
a means (i.e., jealousy) to cause Israel to respond to Christ, so that all
believers will be united through the gospel (cf. Eph. 2:11-3:13).

The problem is when does this occur? The same question could be asked of
Zech. 12:10. Is this prophecy related to the early church, which was made up of
believing Jews, or to a future period? Jealousy is meant for a redemptive
purpose (cf. Rom. 10:19; 11:11,14), but the jealousy in this text causes
unbelief!

▣
“they were fill with jealousy” See note at 3:10.

▣
“were blaspheming”
As these Jews defended their traditions and attacked Paul’s preaching, they
themselves were guilty of blasphemy. There is no middle ground here. Either
Judaism or Christianity is a true reflection of God’s will. They are exclusive!

13:46 “spoke out boldly” This is one
of the signs in Acts of being Spirit-filled.

▣ “‘It
was necessary that the word of God be spoken to you first'” This was the
pattern of early missionary preaching. The Jews had priority (cf. Romans 9-11),
but God had included Gentiles. Those in the synagogue knew their OT and could
check the prophecies. Acts has a series of texts on this concept and pattern
(cf. 3:26; 9:20; 13:5,14; 16:13; 17:2,10,17).

▣
“‘you repudiate it'” This is a strong
verb (present middle indicative) used several times in the Septuagint.
Its basic meaning is “to thrust away.” It was used of the Israelites in
Stephen’s sermon (cf. 7:39). It is also used by Paul in Rom. 11:1-2 to assert
that God has not rejected His people, but they have rejected His Son, His only
means of salvation, His full revelation.

▣ “‘judge yourselves unworthy of eternal
life'”
It is difficult to hold the concept of predestination, which is emphasized so
often in Acts, with the concept of mandated individual personal response. No one
can come to faith without the drawing of the Spirit (cf. John 6:44,65), but we
are judged by whether we respond or not. By their rejection of Paul’s preaching
of the gospel, they revealed their true selves (cf. John 3:17-21). The blame for
lack of response cannot be placed on God. He has provided a way, His Son, but He
is the only way! It is the
myster of “unbelief”!

▣ “we are turning to the Gentiles”
This becomes a regular pattern of gospel proclamation (cf. 18:6; 22:21; 26:20;
28:28; Rom. 1:16).

13:47 This is a quote from Isa. 49:6
(cf. 42:6) from the Septuagint. Simeon used this quote at the blessing of Jesus
in Luke 2:32 to affirm His Messianic task of universal redemption (see Special
Topic at 1:8). It is even possible that the “light” in the context refers to
Paul and Barnabas’ preaching of the gospel to these Gentiles (cf. “Use of the
Old Testament in the New,” by Darrell Boch, p. 97 in Foundations for Biblical
Interpretation, Broadman & Holman Publishers, 1994). Now Paul uses it to
show the universal proclamation of the universal gospel!

The ending phrase, “to the end of the earth,” may be an allusion to 1:8. It
highlights the universality of the gospel.

NASB (UPDATED) TEXT: 13:48-52
⁴⁸When the Gentiles heard this,
they began rejoicing and glorifying the word of the Lord; and as many as
had been appointed to eternal life believed. ⁴⁹And the word of the
Lord was being spread through the whole region. ⁵⁰But the Jews
incited the devout women of prominence and the leading men of the city, and
instigated a persecution against Paul and Barnabas, and drove them out of their
district. ⁵¹But they shook off the dust of their feet in protest
against them and went to Iconium.
⁵²And the disciples were continually filled with joy and with the
Holy Spirit.

13:48 “When the Gentiles heard this, they
began rejoicing and glorifying the word of the Lord” Many of these
had been in the synagogue for years and had never heard the inclusive, universal
message of God’s love and acceptance of all humanity by faith in Messiah. When
they heard it they enthusiastically received it (cf. 28:28) and passed it on to
others (cf. v. 49).

▣ “as many as had been appointed to eternal
life believed”
This is a clear statement of predestination (so common in the rabbis’ and
Intertestamental Jewish literature), but it is in the same ambiguous
relationship as all NT passages that relate to the paradox of God’s choice and
human’s free will (cf. Phil. 2:12, 13). It is a
pluperfect passive periphrastic that comes from a military term (tassō)
which means to “enroll” or “appoint.”

This concept of enrolling refers to the two metaphorical books that God keeps
(cf. Dan. 7:10; Rev. 20:12). First is the Book of the Deeds of men (cf. Ps.
56:8; 139:16; Isa. 65:6; and Mal. 3:16). The other is the Book of Life (cf.
Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23;
Rev. 3:5; 13:8; 17:8; 20:12-15; 21:27). See Special Topic:
Election/Predestination and the Need for a Theological Balance at 2:47.

13:50 “But the Jews incited the devout women
of prominence” This text gives historical and cultural setting of the
exalted place of women in Asia Minor in the first century (cf. 16:14; 17:4).

In this context it refers to
proselytes to Judaism who were also leaders in the community or were married to
the civic leaders. A. T. Robertson, Word Pictures in the New Testament,
vol. 3, p. 201, makes the point that Gentile women were greatly attracted to
Judaism (cf. Strabo 7:2 and Juvenal
6:542) because of its morality.

▣
“instigated a persecution against Paul” Paul refers to this in II Tim.
3:11.

13:51 “they shook off the dust of their feet”
This is a Jewish sign of rejection (cf. Matt. 10:14; Mark 6:11; Luke 9:5;
10:11). It is uncertain whether this refers to (1) dust on their feet and
sandals from walking or (2) dust on their robes which was kicked up when they
were working.

▣ “Iconium” This was a major city of
Lycaonia, located in the Roman province of Galatia. It was about eighty miles
east, south-east of Pisidian Antioch and directly north of Lystra.

13:52 “continually filled with joy”
This is an imperfect passive indicative which can mean
the beginning of an action or the repeat of an action in past time. The NASB,
1995 update, takes it in the second sense. Only the Holy Spirit can give joy
amidst persecution (cf. Rom. 5:3; James 1:2ff; I Peter 4:12ff).

The phrase “the disciples” is ambiguous. Does it refer to the new believers,
the missionary team, or both?

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why can 13:2-3 not be used as a proof-text for ordination by a select
group?

2. Why did Paul preach in the synagogue first?

3. Why did John Mark leave the mission team? (cf. v. 13)

4. How is v. 39 related to Galatians 3?

5. Explain v. 48b in relation to predestination and human free will.

ACTS 14

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul and Barnabas at Iconium	At Iconium	Ministry in the Iconium Region and Return	In Iconium	Iconium Evangelism
14:1-7	14:1-7	14:1-7	14:1-4	14:1
				14:2
				14:3
				14:4-7
			14:5-7
Paul and Barnabas at Lystra	Idolatry at Lystra		In Lystra and Derbe	Healing of a Cripple
14:8-18	14:8-18	14:8-18	14:8-13	14:8-10
				14:11-18
			14:14-18
	Stoning, Escape to Derbe			End of the Mission
14:19-20	14:19-20	14:19-20	14:19-20	14:19-20
The Return to Antioch in Syria	Strengthening the Converts		The Return to Antioch in Syria
14:21-28	14:21-28	14:21-23	14:21-23	14:21-23
		14:24-28	14:24-26	14:24-26
			14:27-28	14:27-28

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

How Does Paul’s
Mission Relate to Galatians?

A. These two aspects of background material must be dealt with together
because two opposing theories of the identities of the recipients affect the
dating of the letter. Both theories have logical weight and limited biblical
evidence.

B. The two theories

1. The traditional theory that was unanimous until the eighteenth century.

a. It is called the “Northern Galatian Theory.”

b. It assumes that “Galatia” refers to the ethnic Galatians of the northern
central plateau of Turkey (cf. I Pet. 1:1). These ethnic Galatians were Celts
(Greek Keltoi or Latin Gall) who invaded this area in the third
century b.c. They were called
“Gallo-Graecians” to distinguish them from their western European brothers. They
were defeated in 230 b.c. by Attalus I, the King of Pergamum. Their
geographical influence was limited to northern central Asia Minor or modern
Turkey.

c. If this ethnic group is assumed, then the date would be the mid 50’s
during Paul’s second or third missionary journey. Paul’s traveling companions
would be Silas and Timothy.

d. Some have linked Paul’s illness in Gal. 4:13 to malaria. They assert that
Paul went north into the highlands to get away from the marshy,
malaria-infested, coastal lowlands.

2. The second theory is championed by Sir Wm. M. Ramsay, St. Paul the
Traveler and Roman Citizen, New York: G. P. Putnam’s Sons, 1896.

a. Whereas the traditional theory defined “Galatia” as ethnic, this theory
defines it as administrative. It seems that Paul often used Roman provincial
names (cf. I Cor. 16:19; II Cor. 1:1; 8:1, etc.) The Roman province of “Galatia”
included a larger area than ethnic “Galatia.” These ethnic Celts supported Rome
very early and were rewarded with more local autonomy and expanded territorial
authority. If this large area was known as “Galatia,” then it is possible that
Paul’s first missionary journey to these southern cities of Antioch in Pisidia,
Lystra, Derbe and Iconium, recorded in Acts 13-14, is the location of these
churches.

b. If one assumes this “Southern Theory,” the date would be very early—close
to, but before, the “Jerusalem Council” of Acts 15, which addresses the same
subject matter as the book of Galatians. The Council occurred in
a.d. 48-49 and the letter was probably written during the same period. If
this is true, Galatians is the first letter of Paul in our New Testament.

c. Some evidences for the southern Galatian theory

(1) There is no mention of Paul’s traveling companions by name, but Barnabas
is mentioned three times (cf. 2:1,9,13). This fits the first missionary journey
of Paul.

(2) It is mentioned that Titus was not circumcised (cf. 2:1-5). This fits
best before the Jerusalem Council of Acts 15.

(3) The mention of Peter (cf. 2:11-14) and the problem of fellowship with
Gentiles fits best before the Jerusalem Council.

(4) When the money was taken to Jerusalem several companions of Paul from
different areas (cf. Acts 20:4) were listed. None, however, were listed from
northern Galatia cities, although we know these ethnic Galatian churches
participated (cf. I Cor. 16:1).

For a detailed presentation of the different arguments concerning these
theories, consult a technical commentary. They each have valid points. At this
point in time there is no consensus, but the “Southern Theory” seems to fit all
of the facts best.

C. Relationship of Galatians to Acts

1. Paul made five visits to Jerusalem, recorded by Luke in the book of Acts

a. 9:26-30, after his conversion

b. 11:30; 12:25, to bring famine relief from the Gentile churches

c. 15:1-30, the Jerusalem Council

d. 18:22, brief visit

e. 21:15ff., another explanation of Gentile work

2. There are two visits to Jerusalem recorded in Galatians:

a. 1:18, after three years

b. 2:1, after fourteen years

3. It seems most probable that Acts 9:26 is related to Gal. 1:18. Acts 11:30
& 15:1ff. are the setting of unrecorded meetings which are mentioned in Gal.
2:1.

4. There are some differences between the Acts 15 and Gal. 2 accounts but
this is probably due to

a. different perspectives

b. different purposes of Luke and Paul

c. the fact that Gal. 2 may have occurred sometime before the meeting
described in Acts 15 but in conjunction with it.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 14:1-7
¹In Iconium they entered the
synagogue of the Jews together, and spoke in such a manner that a large number
of people believed, both of Jews and of Greeks. ²But the Jews who
disbelieved stirred up the minds of the Gentiles and embittered them against the
brethren. ³Therefore they spent a long time there speaking
boldly with reliance upon the Lord, who was testifying to the word of His
grace, granting that signs and wonders be done by their hands. ⁴But
the people of the city were divided; and some sided with the Jews, and some with
the apostles. ⁵And when an attempt was made by both the Gentiles and
the Jews with their rulers, to mistreat and to stone them, ⁶they
became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the
surrounding region; ⁷and there they continued to preach the gospel.

14:1 “Iconium” There is a second
century non-canonical book known as
The Acts of Paul and Thekla, which is reported to be Paul’s activities in
Iconium. This book possibly contains the only physical descriptions of Paul ever
recorded: short, bald, bowlegged, heavy eyebrows, and protruding eyes. It is
quite uninspired and yet reflects the impact that the Apostle Paul had in this
region of Asia Minor. Most of this area was in the Roman Province of Galatia.

▣ “entered the synagogue” This was
Paul and Barnabas’ regular pattern. These hearers, both Jews and Greeks, would
be familiar with the OT prophecies and promises.

▣ “a
large number of people believed, both of Jews and of Greeks” This phrase
shows the purpose of Acts. The gospel is spreading vigorously among various
people groups. The implications of the OT promises to all humanity (cf. Gen.
3:15; 12:3) are now being realized.

These summary statements relating to the rapid growth of the church are
characteristic of Luke’s writings.

14:2 “the Jews who disbelieved”
Salvation is characterized by “believed” (cf. v. 1), spiritual blindness and
recalcitrance is characterized by “disobedience” or “disbelief.” The refusal to
respond to the gospel dooms one to blindness and lostness!

Luke documents the virulent antagonism of Jewish unbelief and active
persecution. It is their rejection that opens the door of faith to the Gentiles
(cf. Romans 9-11).

▣
“stirred up” This is a common Septuagint
verb for rebellion (cf. I Sam. 3:12; 22:8; II Sam. 18:31; 22:49; I Chr.
5:26), but it is used in the NT only in Acts 13:50 and here.

▣
“embittered” This is another common term in the Septuagint to describe
evil, oppressive people who mistreat others. Luke uses this term often in Acts
(cf. 7:6,19; 12:1; 14:2; 18:10).

14:3 God used the miraculous to
confirm His gracious character and the truthfulness of the gospel of Jesus
Christ in this new area (cf. 4:29-30; Heb. 2:4).

14:4 “But the people of the city were
divided” The word of truth always divides (cf. 17:4-5; 19:9; 28:24; Matt.
10:34-36). Some of the Jews in the Synagogue believed, but others became
militant against the gospel.

▣ “with the apostles” This refers to
both Paul and Barnabas. In this chapter (i.e., 14:4 and 14) is the only time
Luke uses this term to refer to anyone except the original Twelve. Barnabas is
called an apostle (cf. v. 14). This is also implied in I Cor. 9:5-6. This is
obviously a wider use of the term “apostle” than the Twelve. James the Just
(half brother of Jesus) is called an apostle in Galatians 1:19; Silvanus and
Timothy were called apostles in I Thess. 1:1 combined with 2:6; Andronicus and
Junius (Junia in KJV), are called apostles in Rom. 16:6-7; and Apollos is called
an apostle in I Cor. 4:6-9.

The twelve Apostles were unique. When they died no one replaced them (except
Matthias for Judas, cf. Acts 1). However there is an ongoing gift of apostleship
mentioned in I Cor, 12:28 and Eph. 4:11. The NT does not provide enough
information to describe the functions of this gift. See Special Topic: Send (Apostellō)
following.

SPECIAL TOPIC: SEND (APOSTELLŌ)

14:5 “with their rulers” This could
refer to the leaders of the city or the leaders of the synagogue. Some early
scribes and modern commentators assert two persecutions, (1) v. 2 and (2) v. 5,
but the context implies just one.

NASB, NRSV,
TEV“mistreat”
NKJV“abuse”
NJB“make attacks”

The Greek term hubrizō is more
intense than “mistreat,” possibly “to run riot,” or “to commit violent acts.” It
is very common in the Septuagint. Luke uses this term often in three senses.

1. insult, Luke 11:45

2. violent act, Luke 18:32; Acts 14:5

3. loss of physical property, Acts 27:10,21

▣
“stone” This second descriptive term shows just how violently the
opposition planned to attack the believers. Probably the Jewish element chose
this specific means because of its OT connection to blasphemy (i.e., Lev. 24:16;
John 8:59; 10:31-33).

14:6 “and fled to the cities of Lycaonia,
Lystra and Derbe”
Iconium was in Phyrgia. It was close to the boundary of a racially distinct
group. This detail shows the historicity of the book of Acts.

14:7 The
verb is a periphrastic perfect middle, meaning that they
preached again and again. This is the theme of Paul’s missionary journeys (cf.
14:21; 16:10). Those who trusted Christ under his preaching also sensed the
urgency and mandate to present the gospel to others. This was/is the priority
(cf. Matt. 28:19-20; Luke 24:47; Acts 1:8)!

NASB (UPDATED) TEXT: 14:8-18

⁸At Lystra a man was sitting who
had no strength in his feet, lame from his mother’s womb, who had never walked. ⁹This man was listening to Paul as he spoke, who, when he had fixed his
gaze on him and had seen that he had faith to be made well, ¹⁰said
with a loud voice, “Stand upright on your feet.” And he leaped up and began
to walk. ¹¹When the crowds saw what Paul had done, they raised their
voice, saying in the Lycaonian language, “The gods have become like men and have
come down to us.”
¹²And they began calling Barnabas, Zeus, and Paul, Hermes,
because he was the chief speaker.
¹³The priest of Zeus, whose temple was just outside the city,
brought oxen and garlands to the gates, and wanted to offer sacrifice with the
crowds. ¹⁴But when the apostles Barnabas and Paul heard of it, they
tore their robes and rushed out into the crowd, crying out ¹⁵and
saying, “Men, why are you doing these things? We are also men of the same nature
as you, and preach the gospel to you that you should turn from these vain things
to a living God, who made the heaven and
the earth and the sea and all that is in them. ¹⁶In the
generations gone by He permitted all the nations to go their own ways;
¹⁷and yet He did not leave Himself without witness, in that He did
good and gave you rains from heaven and fruitful seasons, satisfying your hearts
with food and gladness.” ¹⁸Even saying these things, with
difficulty they restrained the crowds from offering sacrifice to them.

14:8 “At Lystra” This town was
Timothy’s home (cf. 16:1). This is a Roman colony established by Augustus in
a.d. 6. There was probably no synagogue here, so Paul and Barnabas
conducted street preaching.

▣ So that there was no possibility of
a trick or deception (cf. 3:2). There are three specific descriptive phrases
describing this man’spermanent condition.

1. no strength in his feet

2. lame from his mother’s womb

3. had never walked

▣ “no strength” The term adunatos
usually means “impossible” or literally “unable” (cf. Luke 18:27; Heb. 6:4,18;
10:4; 11:6), but here Luke uses it like the medical writers in the sense of
impotent or weak (cf. Rom. 8:3; 15:1).

It is interesting that Luke, in many ways, parallels Peter’s and Paul’s
ministries. Peter and John heal a lame man in 3:1-10 now so too, do Paul and
Barnabas.

14:9 “when he had fixed his gaze on him”
Luke uses this phrase often (cf. 3:4; 10:4). See note at 1:10. Paul saw that
this man was listening intently. Therefore, he commanded him to stand up and
walk (cf. v 10) and he did!

▣ “that he had faith to be made well”
This is used in the OT sense of the term “saved,” meaning physical deliverance.
Notice that Paul’s ability to heal was based on the man’s faith. This is often,
but not exclusively, the case in the NT (cf. Luke 5:20; John 5:5-9). Miracles
had several functions:

1. to show the love of God

2. to show the power and truth of the gospel

3. to train and encourage the other believers present

14:11 “in the Lycaonian language”
Obviously Paul and Barnabas did not understand what the crowd was saying. This
was the indigenous language of the region.

14:12 “calling Barnabas Zeus and Paul,
Hermes, because he was the chief speaker” A local tradition asserted that
the Greek gods often visited humans in human form (cf. Ovid,
Metamorphoses 8:626ff). From local inscriptions we learn this was an area
where Zeus and Hermes were worshiped (cf. v. 13).

Notice that Barnabas is mentioned first. This is probably because Paul, as
the spokesperson, would be understood by these pagans as the equivalent of
Hermes (Mercury); the silent Barnabas must then be the high god Zeus (Jupiter).

14:13 “gate” This could refer to the
city or, more probably, to the temple of Jupiter (Zeus) which was located just
outside the city gate and facing it. It was a time of great confusion and
misunderstanding.

14:14 “apostles” See note at 14:4.

▣ “tore their robes” This is a Jewish
sign of mourning and blasphemy (cf. Matt. 26:65; Mark 14:63). It surely would
have communicated even to these pagans that there was a problem.

▣ “rushed out” This is a common term
in the Septuagint for “leaping out” or “rushing out,” though it is used only
here in the NT. Paul and Barnabas sprang up and out into the midst of the crowd.

14:15-17 Here is a summary of Paul’s
first sermon to pagans. It is much like his sermon on Mars Hill (cf. 17:22-33).

14:15

NASB, NKJV “men of the same nature as you”
NRSV“we are mortals just like you”
TEV“we ourselves are only human beings like
you”
NJB“we are only human beings, mortal like
yourselves”

The term is homoiopathēs,
which is a compound of “the same” and “passions.” This term is used only here
and in James 5:17 in the NT. The locals had thought Paul and Barnabas were gods
(homoiōthentes, cf. v. 11), which means “made like” men. Paul uses

the same root to denote their common humanity. Luke shows the humility of
Paul and Barnabas in contradistinction to Herod Antipas in 12:20-23.

▣ “you should turn from these vain things”
The term “vain” means empty, void, non-existent. Paul is directly confronting
their superstitious paganism.

▣ “to
a living God”
This is a play on the term YHWH, which is from the Hebrew
verb “to be” (cf. Exod. 3:14). YHWH is the ever-living, only-living God.
See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.

▣ “who made“ This is a quote from Exod.
20:11 or Ps. 146:6. The Hebrew term
Elohim (cf. Gen. 1:1) describes God as creator and provider (cf. The
Expositor’s Bible Commentary, vol. 1, pp. 468-469) as YHWH describes Him as
Savior, Redeemer (cf. The Expositor’s Bible
Commentary, vol. 1, pp. 471-472) and covenant-making God. See special
Topic at 1:6.

14:16 “In the generations gone by He
permitted all the nations to go their own ways” This phrase may be an
allusion to Deut. 32:7-8 in which Moses asserts that YHWH establishes the
boundaries of the nations. Theologically this affirms God’s care and attention
to the nations (Gentiles, cf. Girdlestone, Synonyms of the Old Testament,
pp. 258-259). God desired that they know Him, but the fallenness of humanity
caused superstition and idolatry (cf. Rom. 1:18-2:29). However, He continued to
pursue them (cf. v. 17).

The Gentile’s ignorance of God is contrasted with the Jews’ knowledge of God.
The irony is that Gentiles respond in mass by faith to the gospel, while Jews
respond in mass rejection and persecution toward the gospel (cf. Romans 9-11).

14:17 “He did not leave Himself without
witness” This is the concept of natural revelation (cf. Ps. 19:1-6; Rom.
1:19-20; 2:14-15). All humans know something about God from creation and an
inner moral witness.

▣ “rains. . .food” The local pagan
tradition said that Zeus was the giver of rain and Hermes was the giver of food.
Paul, following Deuteronomy 27-29, affirms God’s control of nature.

These pagans did not know God so the covenant curses of Deuteronomy are
replaced by God’s patience (cf. Acts 17:30; Rom. 3:25; 4:15; 5:13). Paul was
God’s unique choice (apostle to the Gentiles) to reach the nations! Paul uses
God’s creation and provision through nature (cf. Ps. 145:15-16; 147:8; Jer.
5:24; Jonah 1:9) as his point of contact.

It is interesting that there is nothing of the gospel per se in this sermon
summary. One assumes that Paul continued in the same line of reasoning as he did
in his Athenian sermon in Acts 17:16-34. One wonders whether Luke got this
summary from Paul or possibly Timothy (this was his home).

14:18 This is an eyewitness detail.

NASB (UPDATED) TEXT: 14:19-23
¹⁹But Jews came from Antioch and
Iconium, and having won over the crowds, they stoned Paul and dragged him out of
the city, supposing him to be dead. ²⁰But while the disciples stood
around him, he got up and entered the city. The next day he went away with
Barnabas to Derbe.
²¹After they had preached the gospel to that city and had made many
disciples, they returned to Lystra and to Iconium and to Antioch, ²²strengthening
the souls of the disciples, encouraging them to continue in the faith, and
saying, “Through many tribulations we must enter the kingdom of God.” ²³When they had appointed elders for them in every church, having prayed
with fasting, they commended them to the Lord in whom they had believed.

14:19 Jewish opposition in the cities
where Paul had preached united in recurrent attacks on him (cf. II Cor. 4:7-15;
6:3-10; 11:23-30). Notice that the attack was focused on Paul, not Barnabas.
Notice also the fickleness of the pagan crowd. Paul and Barnabas are honored as
gods one moment and stoned the next!

▣ “they stoned Paul” This was not a
resuscitation miracle, but an account of Paul’s physical stamina and bravery
(cf. vv. 20-21). II Corinthians 11:25 and Galatians 6:17 also refer to this same
event. The stoning planned in v. 5 now became a reality!

14:20 “while the disciples stood around him”
Although it is not specifically stated, I think this was a prayer meeting to
which God wondrously responded. Notice how persecution continued to be the
mechanism/motivation for the spread of the gospel (i.e., a new city).

14:21 “After they had preached the gospel to
that city” This refers to Derbe (cf. v. 20). This city was also in the
Lycaonian part of the Roman province of Galatia. This was as far eastward as
Paul and Barnabas traveled on this missionary journey.

This city also wonderfully responded to the gospel and many were saved.

▣ “they returned to Lystra and to Iconium and
to Antioch”
Apparently they did not preach publicly on this return visit, but were privately
organizing and encouraging the believers (cf. vv. 22-23).

14:22 This verse is a summary of
Paul’s discipleship message. Notice it is focused on (1) perseverance and (2)
tribulation. Believers are matured through trials (cf. Rom. 5:3-4; 8:17-18; I
Thess. 3:3; II Tim. 3:12; James 1:2-4; I Pet. 4:12-16).

▣ “strengthening” This term is used
several times in the Septuagint in the sense of “to cause to rest on” or “to be
established.” Luke uses this term several times to describe Paul’s follow-up
discipleship ministry (cf. 14:22; 15:32,41; 18:23).

▣ “the
souls of the disciples” The term soul (psuchē) is used in the
sense of the person or their mental activities. This is not the Greek concept of
every person having an immortal soul, but the Hebrew concept of soul (nephesh,
BDB 659, KB 711-713, cf. Gen. 2:7) as a way of referring to a human being (cf.
Acts 2:41; 3:23; 7:14; 14:2,22; 15:24; 27:37).

▣ “encouraging them to continue in the faith”
See SPECIAL TOPIC: PERSEVERANCE following.

SPECIAL TOPIC: THE NEED TO PERSEVERE

▣ “the kingdom of God” This is a
difficult phrase to interpret. Jesus used it often in connection to His own
ministry. However, the Apostles obviously misunderstood its significance (cf.
1:3,6). In Acts it is almost synonymous with the gospel (cf. 8:12; 19:8; 20:25;
28:23,31). However, in 14:22 it takes on eschatological implications. It is this
“already” (cf. Matt. 12:28; Luke 16:16) vs. “not yet” (cf. Matt. 24:14,30,36-37;
25:30,31; II Pet. 1:11) tension which characterizes this age. See Special Topic
at 2:17. The Kingdom has come in Jesus Christ (i.e., First Coming), but its
consummation is future (i.e., Second Coming).

14:23 “they had appointed elders” The
term “elders” (presbuteros) is synonymous with the terms “bishop” (episkopos)
and “pastors” (poimenos) in the NT (cf. Acts 20:17,28 and Titus 1:5,7).
The term “elder” has a Jewish background (cf. Girdlestone, Synonyms of the
Old Testament, pp. 244-246 and Frank Stagg, New Testament Theology,
pp. 262-264), while the term “bishop” or “overseer” has a Greek city-state
background. There are only two church officers listed in the NT: pastors and
deacons (cf. Phil. 1:1).

The term “appoint” can mean “elect by
the show of hands” (cf. II Cor. 8:19 and Louw and Nida, Greek-English Lexicon,
pp. 363, 484). The term is later used of “ordination” by the early church
fathers. The real issue is how does “elect by vote” fit this context? A vote by
these new churches seems inappropriate (although the church in Jerusalem voted
for the Seven in Acts 6 and the church votes to affirm Paul’s ministry to the
Gentiles in Acts 15).

F. F. Bruce, Answers to Questions, p. 79 says, “originally indicated
appointment or election by a show of hands (literally by stretching out the
hand), it had lost this specific force by New Testament times and had come to
mean simply ‘appoint,’ no matter by what procedure.” One cannot advocate or
reject an ecclesiastical polity by the use of this term in the NT.

Notice that Paul instructs Titus to
also appoint “elders” on Crete, but to Timothy in Ephesus Paul says let the
church select persons with certain qualifications (cf. I Timothy 3). In new
areas leaders were appointed, but in established areas leadership traits had a
chance to be manifested and be affirmed by the local church.

Notice that Paul’s missionary strategy is to establish local churches who
will continue the task of evangelism and discipleship in their area (cf. Matt.
28:19-20). This is God’s method for reaching the entire world (i.e., local
churches)!

▣ “church” See Special Topic at 5:11.

▣ “having prayed with fasting” This
may be purposefully parallel to 13:2-3. Paul had experienced the Spirit’s power
and direction at Antioch. He continued this same spiritual pattern. They had to
prepare themselves for God to reveal His will. See SPECIAL TOPIC: FASTING at
13:2.

▣ “in
whom they had believed” This is a
pluperfect active indicative, which denotes a settled action in past
time. These new elders had believed for a period of time and had proved to be
faithful exhibiting leadership qualities.

This grammatical construction of eis connected to pisteuō (cf.
Acts 10:43) is characteristic of John’s writings, but is also present in Paul’s
(cf. Rom. 10:14; Gal. 2:16; Phil. 1:29) and Peter (cf. I Pet. 1:8). See the
important Special Topics at 3:16 and 6:5.

▣ “they commended them to the Lord”
This does not refer to some type of ordination. The same
verb is used in v. 26 of Paul and Barnabas, while in 20:32 for those who
were already elders. Ordination is helpful in that it emphasizes the truth that
God calls people into leadership roles. It is a negative and unbiblical if it
makes a distinction between believers. All believers are called and gifted for
ministry (cf. Eph. 4:11-12). There is no clergy-laity distinction in the NT.

NASB (UPDATED) TEXT: 14:24-28
²⁴They passed through Pisidia and
came into Pamphylia. ²⁵When they had spoken the word in Perga, they
went down to Attalia. ²⁶From there they sailed to Antioch, from which
they had been commended to the grace of God for the work that they had
accomplished. ²⁷When they had arrived and gathered the church
together, they began to report all things that God had done with them and
how He had opened a door of faith to the Gentiles. ²⁸And they spent a
long time with the disciples.

14:24 The highland province of Pisidia
is just north of the coastal province of Pamphylia. Perga was the chief city of
the region. Paul apparently only passed through this city earlier (cf. 13:13),
but now returned and preached the gospel (cf. v. 25).

14:25 “Attalia” This was the seaport
of Perga.

14:26 “sailed to Antioch” They did not
return to Cyprus. Barnabas will return after the dispute with Paul over John
Mark (cf. 15:36-39).

▣
“they had been commended to the grace of God” The
verb is a periphrastic pluperfect passive. This first
missionary journey, initiated and sustained by the Spirit, was a marvelous
success.

14:27 “gathered the church together, they
began to report all things that God had done” Notice they were
responsible to the church. “Even the Apostle to the Gentiles” reported to a
local church (See Special Topic at 5:11). They also acknowledged who
accomplished this great accomplishment—YHWH/Spirit.

They did not report to the leaders (cf. 13:1), but to the congregation and
later reported on their mission activity to the congregation in Jerusalem (cf.
15:4) and, for that matter, all other congregations along the way (cf. 15:3). I
think it was the whole congregation who had laid hands on them and commissioned
them on their journey.

▣ “and how He had opened a door of faith to
the Gentiles”
Paul used this phrase “door of faith” quite often (cf. I Cor. 16:9;

II Cor. 2:12; Col. 4:3; and also notice Rev. 3:8). God opened a door to all
humanity in the gospel that no one could close. The full implication of Jesus’
words in 1:8 is now being fulfilled.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Outline Paul’s first missionary journey by geographical sites.

2. Outline both of Paul’s sermons; to the Jews and to pagans.

3. How is fasting related to modern Christians?

4. Why did John Mark quit the missionary team?

ACTS 15

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Council at Jerusalem	Conflict Over Circumcision	Controversy Over Admission of Gentiles	The Meeting At Jerusalem	Controversy at Antioch
15:1-5	15:1-5	15:1-5	15:1-2	15:1-2
			15:3-5	15:3-4
				Controversy at Jerusalem
	The Jerusalem Council			15:5-7a
15:6-11	15:6-21	15:6-21	15:6-11	Peter’s Speech
				15:7b-11
15:12-21			15:12-18	15:12
				James’ Speech
				15:13-18
			15:19-21	15:19-21
The Reply of the Council	The Jerusalem Decree		The Letter to the Gentile Believers	The Apostolic Letter
15:22-29	15:22-29	15:22-29	15:22-29	15:22-29
	Continuing Ministry in Syria			The Delegates at Antioch
15:30-35	15:30-35	15:30-35	15:30-34	15:30-35
			15:35
Paul and Barnabas Separate	Division Over John Mark	Departure on Second Missionary Journey	Paul and Barnabas Separate	Paul Separates from Barnabas and Recruits Silas
15:36-41	15:36-41	15:36-41	15:36-41	15:36-38
				15:39-40

READING CYCLE
THREE (from “A Guide to Good Bible Reading” p. vi)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This chapter is often called “The Jerusalem Council.”

B. This was a major turning point, a theological watershed, in the methods
and goals of the Early Church. In a sense it is a merging of the two centers of
Christendom, Jerusalem and Antioch.

C. The conversions of non-Jews in Acts 8-11 seem to have been allowed as
exceptions (they were not full, practicing pagans), not as a new policy to be
vigorously pursued (cf 11:19).

D. This chapter’s relationship to Galatians 2 is disputed. Acts 15 or Acts
11:27-30 could be the background to Galatians 2. See Introduction to chapter 14,
C.

E. It is interesting that the recurrent Pentecostal sign of speaking in
tongues (chapters 2, 8 & 10; possibly v. 8) is not mentioned at all as an
evidence for the assurance of salvation of Gentiles (i.e., pagans).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 15:1-5
¹Some men came down from Judea
and began teaching the brethren, “Unless you are circumcised according to
the custom of Moses, you cannot be saved.” ²And when Paul and
Barnabas had great dissension and debate with them, the brethren
determined that Paul and Barnabas and some others of them should go up to
Jerusalem to the apostles and elders concerning this issue. ³Therefore,
being sent on their way by the church, they were passing through both Phoenicia
and Samaria, describing in detail the conversion of the Gentiles, and were
bringing great joy to all the brethren. ⁴When they arrived at
Jerusalem, they were received by the church and the apostles and the elders, and
they reported all that God had done with them. ⁵But some of the sect
of the Pharisees who had believed stood up, saying, “It is necessary to
circumcise them and to direct them to observe the Law of Moses.”

15:1 “Some men came down from Judea”
This paragraph refers to events in Antioch. “Some men” refers to a group of
believing Jews who were committed to both Judaism and Jesus. They saw Jesus as
the fulfillment of the OT faith (cf. Matt. 5:17-19), not a rival or substitute
for it (cf. 11:2; 15:5; Gal. 2:12). These persons’ theology is related to the
false Jewish teachers (Judaizers) referred to in Galatians. These men were
somehow connected to the church in Jerusalem (cf. v. 24), but they were not
official representatives.

Notice it says “down.” If you look at a map, it seems to be “up,” but for
Jews everywhere was “down,” theologically, from Jerusalem (cf. v. 2).

▣ “began teaching” This is an imperfect tense, which can mean (1) started to
teach or (2) taught again and again.

▣ “Unless you are circumcised” This is
a third class conditional sentence, which means
potential action. Circumcision was the covenant sign to Abraham and his
descendants (cf. Gen. 17:10-11). This was not a minor matter in Judaism, but
related to salvation itself. These men felt that the only way to YHWH was
through Judaism (cf. v. 5). This type of people became known as Judaizers (cf.
Gal. 1:7; 2:4. They believed in Christ plus conformity to the Mosaic Covenant (cf.
v. 5). Righteousness was based on their performance, not on God’s free gift.
One’s relationship with God was achieved by one’s performance (cf. Rom. 3:21-30;
Gal. 5:2-9). The real issue was who are “the people of God” and how do you
characterize them?

15:2 “Paul and Barnabas had great discussion
and debate with them” Luke uses the expression “great discussion” to show
extreme emotion (cf. Luke 23:19,25; Acts 15:2; 19:40; 23:7,10; 24:5). This
debate was crucial! It was directed at the heart of the gospel message:

1. How is one brought into right standing with God?

2. Is the New Covenant inseparably linked to the Mosaic Covenant?

The phrase in the NASB, “had a great discussion and debate,” is literally
“discord and questioning not a little.” Young’s Literal Translation of the
Bible (p. 95), has “not a little dissension and disputation.” This literary
technique of expressing something in a negative understatement is characteristic
of Luke’s writings. See full note at 12:18.

▣ “the brethren determined that”
This refers to “the church” (cf. v. 3). There are several groups in chapter 15
that relate to the different leadership or polity styles.

1. In verses 2,3,12, and 22 congregational authority is mentioned.

2. In verses 6 and 22 apostolic or episcopal authority (i.e., James) is
mentioned, which is Roman Catholic or Anglican polity.

3. In verses 6 and 22 the authority of the elders is mentioned. This seems to
parallel Presbyterian polity.

The New Testament records all of these polity structures. There is a
development from the authority of the Apostles (who would one day die) to the
authority of the congregation, with the pastors being the leadership catalysts
(cf. v. 19).

In my opinion the polity structure is not as crucial as the spirituality of
the leaders. Great Commission, Spirit-filled leaders are crucial to the gospel.
Certain forms of polity fall in and out of favor, usually based on the cultural
political model.

▣ “and some others” A. T. Robertson,
Word Pictures in the New Testament, p. 224, has an interesting comment on
this verse, “Certainly Titus (Gal. 2:1,3), a Greek and probably a brother of
Luke who is not mentioned in Acts.” This is certainly a possibility, but it is
based on several assumptions. We must be careful that because a text (with our
presuppositions) can mean or imply something, does not mean that it does! We
must be content with the original author’s writings and not our expanded
assumptions, valid though they may be.

▣ “to
the apostles”
The leadership structure of the Jerusalem church is not settled. From several
texts it looks as if James, the half-brother of Jesus, was the leader. This
appears to be true in this chapter also. Yet, there were other leadership groups
(cf. vv. 4,22):

1. the Twelve

2. local elders

3. the congregation as a whole

What is uncertain is how James relates to these groups. He is called an
apostle in Gal. 1:19. It is also possible he was the acknowledged leader of the
group of elders (cf. Peter called himself an elder in I Pet. 5:1; John calls
himself an elder in II John 1 and III John 1).

▣ “elders” In this context “elders”
would refer to an older group of leadership modeled on the synagogue pattern.
See note at 11:30 or 14:23.

15:3 “church” See Special Topic at
5:11.

▣ “they were passing through both Phoenicia
and Samaria”
This is an imperfect middle indicative.
Phoenicia was mostly Gentile, while Samaria was a mixed population of Jews and
Gentiles. These areas had previously been evangelized (cf. 8:5ff; 11:19).

▣
“describing in detail the conversion of the Gentiles” It seems that Paul
and Barnabas reported the marvelous work of God among the “nations” to every
congregation they came in contact with. To people knowledgeable of the OT, the
conversion of the “nations” was a fulfilled prophecy (i.e., Isa. 2:2-4; 42:6;
49:6)!

It is also possible that by widely reporting the success of the mission
endeavor that the church in Jerusalem would not be able to quietly and secretly
dismiss the issue (cf. 21:18-20).

▣
“were bringing great joy to all the brethren” These were Gentile areas.
The churches would have been mixed churches. Their response is a prophetic
reminder to the Jerusalem church. The world-wide mission started by Hellenists,
is confirmed by Hellenist churches.

15:4 “the church and the apostles and the
elders” Here all their polity groups are mentioned, as in verse 22.

▣
“they reported all that God had done with them” This had become a
pattern!

15:5 “But some of the sect of the Pharisees
who had believed”
Faith (perfect active participle)
in Jesus as the promised Messiah was the foundation of the church. But within
the church there were differences of opinion about how this faith in Christ
related to the covenants and promises to Israel. This vocal group (“stood up” is
fronted in Greek to show its emphasis) of saved Pharisees felt that the OT was
inspired and eternal and therefore must be maintained (cf. Matt. 5:17-19)! One
must trust Jesus and obey Moses (i.e., dei, necessary [1] to circumcise;
[2] to charge them; and [3] to keep; all three are
present infinitives). It is this very question that forms the theological
content of Romans 1-8 and Galatians! See SPECIAL TOPIC: PHARISEES at 5:34.

▣ “it
is necessary”
See full note on dei at 1:16.

NASB (UPDATED) TEXT: 15:6-11
⁶The apostles and the elders came
together to look into this matter.
⁷After there had been much debate, Peter stood up and said to them,
“Brethren, you know that in the early days God made a choice among you, that by
my mouth the Gentiles would hear the word of the gospel and believe.
⁸And God, who knows the heart, testified to them giving them the Holy
Spirit, just as He also did to us;
⁹and He made no distinction between us and them, cleansing their
hearts by faith. ¹⁰Now therefore why do you put God to the test by
placing upon the neck of the disciples a yoke which neither our fathers nor we
have been able to bear? ¹¹“But we believe that we are saved through
the grace of the Lord Jesus, in the same way as they also are.”

15:6 “The apostles and the elders came
together” Here the leadership met in private first. This speaks of the
Presbyterian pattern of polity.

15:7 “After there had been much debate”
The leadership was not unanimous. Some agree with the statement in v. 5. These
were all sincere believers. But some were clinging to the familiar while being
blinded to the radical nature of the gospel. Even the Apostles were slow to see
the full implications (cf. 8:1). Notice the elements of policy making: (1)
private discussion; (2) open discussion; (3) vote by the congregation.

▣ “Peter stood up” This must have been
the way to get to speak to the assembled group (cf. v. 5). This is the last
mention of him in Acts. He recalls his experience with Cornelius (cf. chapters
10-11).

▣ “Gentiles would hear the word of the gospel
and believe”
God used Peter to witness to His love and acceptance of the nations! God allowed
this new radical understanding to proceed in stages.

1. the Samaritans first, chapter 8

2. the Ethiopian Eunuch, chapter 8

3. Cornelius, chapters 10-11

These were not full practicing pagans, but were all related to Judaism.
However, 1 and 3 were confirmed by the Pentecost experience, which was evidence
for the early church of God’s acceptance of other groups.

15:8 “God who knows the heart” This
was a way of confirming God’s complete knowledge (cf. I Sam. 1:24; 16:7; Ps.
26:2; 139:1; Pro. 21:2; 24:12; Jer. 11:20; 17:10; Luke 16:15; Rom. 8:27; Rev.
2:23) of the faith of these Gentile converts.

▣ “giving them the Holy Spirit” This
apparently refers to the same type of spiritual experience as Pentecost (“just
as He also did to us”). The very same manifestation of the Spirit occurred in
Jerusalem, in Samaria, and in Caesarea. It was the sign to the Jewish believers
of God’s acceptance of other people groups (cf. v. 9; 11:17).

15:9 “He made no distinction between us and
them” This was the theological conclusion Peter came to in 10:28,34;
11:12. God is no respecter of persons (cf. Gal. 3:28; Eph. 3:11-4:13; Col.
3:11). All humans are made in the image of God (cf. Gen. 1:26-27). God desires
all humans to be saved (cf. Gen. 12:3; Exod. 19:5-6; I Tim. 2:4; 4:10; Titus
2:11; II Pet. 3:9)! God loves the whole world (cf. John 3:16-17).

▣ “cleansing their hearts by faith”
This term is used in the Septuagint to denote Levitical purification. It denotes
the removal of that which us separates from God.

This is the very verb used in
Peter’s experience of the clean and unclean animals in 10:15 and 11:9 (which
follows the LXX of Gen. 7:2,8; 8:20).

In the Gospel of Luke it is used for the cleansing of leprosy (cf. 4:27;
5:12,13; 7:22; 17:14,17). It came to be a powerful metaphor for cleansing from
sin (cf. Heb. 9:22,23; I John 1:7).

The heart is an OT way of referring to the whole person. See Special Topic at
1:24. These Gentiles have been completely cleansed and accepted by God through
Christ. The means of their cleansing is faith in the gospel message. They have
believed, received, and fully trusted in the person and work of Jesus (cf. Rom.
3:21-5:11; Gal. 2:15-21).

15:10 “why do you put God to the test”
The OT background of this statement is Exod. 17:2,7 and Deut. 6:16. This Greek
term for “test” (peirazō) has the connotation of “to test with a view
toward destruction.” This was a serious discussion! See Special Topic: Greek
Terms for “Testing” and Their connotations at 5:9.

▣ “yoke” This was used by the rabbis
for the recitation of the Shema, Deut. 6:4-5; therefore, it stands for
the Law, written and oral (cf. Matt. 23:4; Luke 11:46; Gal. 5:1). Jesus uses it
in Matt. 11:29 for the requirements of the New Covenant in Him.

▣ “which neither our fathers or we have been
able to bear”
This reflects the teachings of Jesus (cf. Luke 11:46). This subject is addressed
by Paul in Galatians 3. But this is Peter who, like James, feels the weight of
Judaism (cf. Gal. 2:11-21).

This phrase admits the theological truth that the Law was not able to bring
salvation because fallen humanity could not keep a holy law (cf. Romans 7)!
Salvation could not and cannot be based on human performance. However, the
saved, gifted, and indwelt

believer needs to live a godly life (cf. Matt. 11:30; Eph. 1:4; 2:10).
Godliness (Christlikeness, i.e., Rom. 8:29; Gal. 4:19; Eph. 4:13) is always the
goal of Christianity, for the purpose of providing opportunities for evangelism,
not personal pride nor judgmental legalism.

15:11 This is a summary of salvation
(i.e., “saved,” aorist passive infinitive) by grace through
faith (for Peter cf. Acts 2-3; for Paul cf. 13:38-39; Rom. 3-8; Galatians 3;
Ephesians 1-2). Notice the way of salvation is the same for Jews and Gentiles
(cf. Rom. 3:21-31; 4; Eph. 2:1-10).

NASB (UPDATED) TEXT: 15:12-21
¹²All the people kept silent, and
they were listening to Barnabas and Paul as they were relating what signs and
wonders God had done through them among the Gentiles. ¹³After they
had stopped speaking, James answered, saying, “Brethren, listen to me. ¹⁴Simeon
has related how God first concerned Himself about taking from among the Gentiles
a people for His name. ¹⁵With this the words of the Prophets agree,
just as it is written, ¹⁶‘After these things I will return,
And I will rebuild the tabernacle of David which has fallen, And I will rebuild
its ruins, And I will restore it,
¹⁷So
that the rest of mankind may seek the Lord, And all the Gentiles who are called
by My name,’ ¹⁸Says the Lord, who makes these things known from long
ago. ¹⁹Therefore it is my judgment that we do not trouble
those who are turning to God from among the Gentiles, ²⁰but that we
write to them that they abstain from things contaminated by idols and from
fornication and from what is strangled and from blood. ²¹For Moses
from ancient generations has in every city those who preach him, since he is
read in the synagogues every Sabbath.”

15:12 “All the people kept silent, and they
were listening”
Peter’s words had settled the group of leaders. From the context it seems that
at this point the two missionaries repeated their review of the mission trip a
second time. This time the leadership listened! The Jerome Biblical
Commentary (vol. 2, p. 195) believes it was another meeting separate from
the church council of vv. 6-11. I think it is the same meeting.

▣ “Barnabas and Paul” Notice that the
names are reversed because this was Barnabas’ home church.

▣
“relating the signs and wonders” The theological purpose of the
Pentecostal tongues in Acts is a sign of God’s acceptance, so one wonders
whether this particular sign was often repeated as a way of confirmation.

Signs themselves were performed by Jesus (cf. 2:22), the Apostles (cf. 2:43;
3:7; 4:16,30; 5:12), the Seven (cf. 6:8; 8:6,13), and Paul and Barnabas (cf.
14:3; 15:12). God was confirming His presence and power through the gospel by
these signs and wonders. These were further evidence to the Judaizing group that
God fully accepted full pagans on the basis of grace alone, through faith.

15:13 “James” This is not the Apostle
James because he was killed in Acts 12:1-2. This was Jesus’ half-brother who
became the leader of the Jerusalem church and author of the NT book of James. He
was known as “James the Just.” He was sometimes called “camel knees” because he
prayed so often, kneeling. The two main Jerusalem leaders are vocal on this
issue (Peter and James). See Special Topic at 12:17.

15:14 “Symeon” This is the Aramaic
form of Simon, which is Peter (cf. II Pet. 1:1).

▣ “about taking from among the Gentiles a
people for His name” This is the universal emphasis of the OT prophets
(ex. Isa. 2:2-4; 42:6; 45:20-23; 49:6; 52:10). The people of God were always to
include both Jews and Gentiles (cf. Gen. 3:15; 12:3; Exod. 9:16; Eph.
2:11-3:13).

The phrase “for His name” may be an
allusion to Jer. 13:11 and 32:20 or Isa. 63:12,14.

15:15-18 “it is written” This is a
free quote from Amos 9:11-12 in the Septuagint. The term “mankind” in verse 17
is Edom (the nation) in the Masoretic Text, but the Septuagint has
anthropos (mankind). James quotes the Septuagint because in this case it
uniquely fits his purpose of expressing the universal nature of God’s promise of
redemption.

Notice the promised actions are of YHWH. This is similar to Ezek. 36:22-38.
Notice the number of “I’s”!

This quote from the LXX, which is obviously at variance with the MT, shows
that the real issue of faith is not a perfect text, but a perfect God and His
plan for mankind. None of us like the textual variants of the OT or NT, but they
do not affect believers’ faith in the trustworthiness of Scripture. God has
effectively and faithfully revealed Himself to fallen humans! Hand-copied
ancient texts cannot be used as an excuse to reject this revelation. See Manfred
Brauch, Abusing Scripture, chapter 1, “The Nature of Scripture,” pp.
23-32.

15:16 It is obvious from the context
that James chooses and modifies this quotation from the Septuagint to assert the
inclusion of the nations. Did he also choose this text because it asserts the
destruction of OT Mosaic religion? The New Covenant is radically different.

1. grace-based, not performance-based (gift not merit)

2. Messiah-focused, not temple-focused (Jesus is the new Temple)

3. world-wide in scope, not focused on the Jewish race

These changes would be devastating to a “circumcision party” of believers.
Now the chief Apostle (Peter), the converted rabbi Apostle (Paul), and the
leader of the Jerusalem church (James) all agree against them, as does the
consensus (vote) of the mother church and the mission churches!

15:17 What a wonderful universal
statement. But also note the “election” phrase, “all the Gentiles who are called
by My name” (cf. Dan. 9:19). It denotes a worship experience of some kind (cf.
LXX of Deut. 28:10; also note Isa. 63:19; Jer. 14:9).

15:18 The inclusion of the Gentiles
has always been God’s plan (cf. Gal. 3:26-29; Eph. 3:3-6, see Special Topic at
1:8). The means of salvation will come from the lineage of King David (cf. v.
16; II Chr. 6:33).

15:19 This is James’ conclusion.

15:20 These guidelines were meant to
(1) assure table fellowship in mixed churches and (2) enhance the possibility of
local Jewish evangelism. These things have nothing to do with the Gentiles’
individual personal salvation! These guidelines were directed at both Jewish
sensibilities and pagan worship excesses (cf. v. 29; 21:25).

The Levitical laws were given to
accentuate a distinction (social and religious) between Jews and Canaanites.
Their very purpose was disfellowship, but here the purpose is just the opposite.
These “essentials” are to help maintain fellowship between believers of two
cultures!

There are many Greek manuscript variations related to this Apostolic Decree.
Some have two items, three items, or four items. For a full discussion of the
options, see Bruce M. Metzger’s A Textual Commentary on the Greek New
Testament, pp. 429-434). Most English translations have the four-fold list.

NASB, NRSV,
REB“from fornication”

NKJV, REV,
NET“from sexual immorality”
NJB“from illicit marriages”

It is difficult to know for sure if this prohibition was directed towards

1. pagan immoral worship practices (i.e., immorality)

2. Jewish sensibilities about incest (cf. Leviticus 18; see F. F. Bruce,
Answers to Questions, p. 43; NJB)

▣ “what is strangled and from blood”
Some commentators relate both of these to the Mosaic food laws (cf. Lev.
17:8-16). It is, however, possible that “from blood” refers to murder, which is
also a major issue in Moses’ writings.

15:21 This verse means

1. to assure the legalists that the Torah was being taught to Gentiles in all
localities or

2. since there were Jews in every locality, their scruples should be
respected so that they may be effectively evangelized (cf. II Cor. 3:14-15)

NASB (UPDATED) TEXT: 15:22-29
²²Then it seemed good to the
apostles and the elders, with the whole church, to choose men from among them to
send to Antioch with Paul and Barnabas—Judas called Barsabbas, and Silas,
leading men among the brethren, ²³and they sent this letter by them,
“The apostles and the brethren who are elders, to the brethren in Antioch and
Syria and Cilicia who are from the Gentiles, greetings.
²⁴Since we have heard that some of our number to whom we gave no
instruction have disturbed you with
their words, unsettling your souls, ²⁵it seemed good to us,
having become of one mind, to select men to send to you with our beloved
Barnabas and Paul, ²⁶men who have risked their lives for the name of
our Lord Jesus Christ. ²⁷Therefore we have sent Judas and Silas, who
themselves will also report the same things by word of mouth. ²⁸For
it seemed good to the Holy Spirit and to us to lay upon you no greater burden
than these essentials: ²⁹that you abstain from things sacrificed to
idols and from blood and from things strangled and from fornication; if you keep
yourselves free from such things, you will do well. Farewell.”

15:22 This delegation was for the
purpose of unity (cf. v. 23), not to mandate compliance.

▣
“Judas called Barsabbas” This faithful leader, like so many in the NT, is
unknown to us. Nothing else in the NT is said about him. But God knows him well!

It is just possible that this man was the brother of Joseph Barsabbas, who
was one of the candidates to replace Judas Iscariot in 1:23. If so, they were
both sons of a man named Barsabbas.

▣ “Silas” He, like Barnabas, was a
leader in the church of Jerusalem. He is called Silvanus by Paul and will
replace Barnabas as Paul’s associate on the second missionary journey. Paul may
have chosen him so that when someone accused him of (1) preaching a different
gospel than the Twelve or (2) being out of fellowship with the mother church,
Silas could answer their concerns and accusations.

SPECIAL TOPIC: SILAS/SILVANUS

15:23 The letter from the Jerusalem
Council is directed only to certain churches, apparently which had a large
believing Jewish component. By listing only certain regions, James shows that it
was not meant as rules for all the Gentile churches. The letter was only for
fellowship and evangelism purposes and not for guidelines for ethics or
salvation!

Do you as a modern believer totally avoid non-Kosher meats? See

1. Manfred Brauch, Abusing Scripture, chapter 7, “The Abuse of
Context: Historical Situation and Cultural Reality,” pp. 202-249

2. Gordon Fee, Gospel and Spirit

3. Hard Sayings of the Bible, “How Kosher Should Christians Live?”,
pp. 527-530 and “To Eat or Not to Eat,” pp. 576-578

These are all helpful articles. It is so comforting to read other informed,
sincere and Bible-believing Christians struggle with these issues. Their
writings give other believers the freedom to think and live based on the light
they have. Unity, not uniformity, is the key to healthy, growing, Great
Commission churches.

▣ “Cilicia” This is Paul’s home area
(cf. 22:3).

15:24 This verse shows that the church
in Jerusalem had become aware that some of their membership, who had no
authority or official standing (cf. v. 1), were (1) traveling to these mission
churches and (2) demanding conformity to the Mosaic law (cf. v. 1). The verb (anaskeuazō) used is a strong
military term used only here in the NT for plundering a city.

15:25

NASB“having become of one mind”
NKJV“being assembled with one accord”

NRSV, NJB “we have decided unanimously”
TEV“we have met together and have all
agreed”

This unity among believers was a
characteristic of the Spirit’s presence (cf. v. 28). Notice this did not mean
that there was no discussion or the exchange of strong opinions, but that after
a full airing of the issue the believers came to a unified agenda.

This unified theological agreement needed to be published abroad so the same
tension and argument would not occur again and again. The Jerusalem church has
now taken an official stand on the content of the gospel and its implications
for Gentiles!

15:26 Paul and Barnabas shared not
only the victories, but also the hardships of mission work. This vulnerability
was not a passing feeling, but a permanent commitment (perfect active participle).

15:28 “the Holy Spirit and to us” God
was present at this crucial meeting. He expressed His will through the
discussion! The Holy Spirit is the one who produced unity. Here both aspects of
biblical covenant are highlighted—God’s activity and appropriate human response.
Notice it was a compromise; each side got something. The grace-alone,
faith-alone gospel was affirmed, but Jewish sensibilities were respected. See
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT at 1:2.

▣ “these essentials” These do not
refer to personal individual salvation, but fellowship between believing Jews
and believing Gentiles in local churches.

15:29 This meant for Gentiles a
complete break with their idolatrous past. Christian freedom and responsibility
are hard to balance, but they must be (cf. Rom. 14:1-5:13; I Cor. 8:1-13;
10:23-28). These pagans’ previous worship involved all three of these excluded
things!

These “essentials” are listed in various ways in different Greek manuscripts.
The real question is to what do they relate?

1. things sacrificed to idols would refer to meat (cf. I Cor. 8; 10:23-33)

2. blood could refer to either

a. non-kosher meat

b. premeditated murder

3. things strangled must refer to non-kosher ways of killing animals,
implying that the previous two also relate to food sensibilities of the Jews
(i.e., Leviticus 11)

4. fornication could refer to

a. participation in pagan worship rituals (as well as the food)

b. OT Levitical laws against incest (cf. Lev. 17:10-14, see F. F. Bruce,
Answers to Questions, p. 43)

All of these “essentials” relate not to salvation, but to fellowship within
mixed churches and expanded opportunities for Jewish evangelism. See F. F.
Bruce, Answers to Questions, pp. 80-81.

SPECIAL TOPIC: CHRISTIAN FREEDOM VS. CHRISTIAN RESPONSIBILITY

▣ “if” Grammatically this is not a conditional sentence. The NJB has “avoid
these, and you will do what is right.”

▣ “Farewell” This is a perfect passive imperative which was used as a
common closing wishing strength and health.

NASB (UPDATED) TEXT: 15:30-35
³⁰So when they were sent away,
they went down to Antioch; and having gathered the congregation together, they
delivered the letter. ³¹When they had read it, they rejoiced because
of its encouragement. ³²Judas and Silas, also being prophets
themselves, encouraged and strengthened the brethren with a lengthy message. ³³After they had spent time there, they were sent away from the
brethren in peace to those who had sent them out. ³⁴But it seemed
good to Silas to remain there.
³⁵But Paul and Barnabas stayed in Antioch, teaching and preaching
with many others also, the word of the Lord.

15:30 This is another congregational
meeting. It shows the significance of the gathered local church.

15:31 This second congregation (i.e.,
the Gentile church of Antioch) did not see these essentials as negative or
restrictive.

15:32 This verse defines the thrust of
NT prophecy. It is primarily the preaching of the gospel and its application;
who knows, maybe it is NT evidence for long sermons! See Special Topic: NT
Prophecy at 11:27.

15:33 “in peace” This NASB translation
is awkward. See NKJV or NRSV for a clearer way to translate this verse. This may
reflect the Hebrew good-bye, Shalom (i.e., “peace”, BDB 1022). This is a
further way of showing the full support of the Jerusalem church and her
leadership.

15:34 This verse is not included in
the Greek manuscripts P⁷⁴, א, A, B, E, nor the Vulgate Latin
translation. It is also omitted by NRSV, TEV, NJB, and NIV. It is in a modified
form in the other uncial Greek manuscripts (i.e., C and D). It is probably not
originally part of Acts. UBS⁴
rates its exclusion as “certain” (A).

15:35 This verse shows how many other
first century preachers and teachers we moderns know nothing about. The NT is so
selective in its witness about the lives of the other Apostles and other
missionaries and preachers. God knows! Acts is not interested in biographies.

NASB (UPDATED) TEXT: 15:36-41
³⁶After some days Paul said to
Barnabas, “Let us return and visit the brethren in every city in which we
proclaimed the word of the Lord, and see how they are.” ³⁷Barnabas
wanted to take John, called Mark, along with them also. ³⁸But Paul
kept insisting that they should not take him along who had deserted them in
Pamphylia and had not gone with them to the work. ³⁹And there
occurred such a sharp disagreement that they separated from one another, and
Barnabas took Mark with him and sailed away to Cyprus. ⁴⁰But Paul
chose Silas and left, being committed by the brethren to the grace of the Lord.
⁴¹And he was traveling through Syria and Cilicia, strengthening the
churches.

15:36 “Let us return” It was Paul and
Barnabas’ purpose to return and strengthen the new churches which had been
started on their first journey. Notice there was not the divine manifestation
about this mission as there was for the first one (cf. 13:2).

15:38 “Paul kept insisting” This is an imperfect active indicative. Apparently Paul
continued to express his reluctance.

▣ “who had deserted them” Exactly why
John Mark left the first mission is uncertain (cf. 13:13).

15:39 “there occurred such a sharp
disagreement that they separated from one another” The root meaning of
this term is “sharp,” meaning “to sharpen as a blade.” It is used in a positive
sense in Heb. 10:24. The verb is
also used in Acts 17:6 and I Cor. 13:5. They really had an argument!

▣
“Barnabas took Mark with him and sailed away to Cyprus” Now there are two
mission teams.

15:40 “Paul chose Silas” Paul chose
another leader from the Jerusalem church.

▣ “being committed by the brethren to the
grace of the Lord” This would have involved a type of dedicatory prayer
service (cf. 6:6; 13:3 14:26; 20:32). This implies the whole church, not a
select group.

15:41 “Cilicia” Why and how these
churches were started is uncertain. Possibly Paul himself started them during
his silent years in Tarsus. Cilicia was Paul’s home province.

▣ “churches” See Special Topic at
5:11.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why is this chapter so important?

2. Who are the Judaizer-Christians?

3. Why was James’ opinion given so much weight?

4. Who are the elders?

5. Do the restrictions of verses 28-29 refer to salvation or fellowship?

ACTS 16

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Timothy Accompanies Paul and Silas	Timothy Joins Paul and Silas	Timothy Joins Paul	Timothy Goes with Paul and Silas	Lycaonia: Paul Recruits Timothy
				15:41-16:3
16:1-5	16:1-5	16:1-5	16:1-5
				16:4
				16:5
Paul’s Vision of the Man of Macedonia	The Macedonia Call	Through Asia Minor to Troas	In Troas: Paul’s Vision	The Crossing into Asia Minor
16:6-10	16:6-10	16:6-10	16:6-10	16:6-8
				16:9-10
The Conversion of Lydia	Lydia Baptized at Philippi	Paul and Silas in Philippi	In Philippi: the Conversion of Lydia	Arrival at Philippi
16:11-15	16:11-15	16:11-15	16:11-15	16:11-15
The Imprisonment at Philippi	Paul and Silas Imprisoned		In Prison at Philippi	Imprisonment of Paul and Silas
16:16-24	16:16-24	16:16-18	16:16-22a	16:16-18
		16:19-24		16:19-24
			16:22b-24
	The Philippian Jailer Saved			The Miraculous Deliverance of Paul and Silas
16:25-34	16:25-34	16:25-34	16:25-28	16:25-28
			16:29-30	16:29-34
	Paul Refuses to Depart Secretly		16:31-34
16:35-40	16:35-40	16:35-40	16:35	16:35-37
			16:36
			16:37
			16:38-40	16:38-40

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

Read the chapter in one sitting. Identify the subjects. Compare your subject
divisions with the five modern translations. Paragraphing is not inspired, but
it is the key to following the original author’s intent, which is the heart of
interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS INTO ACTS 15:36-16:40

I. THE SECOND MISSIONARY JOURNEY (15:36-18:23)

A. This mission took much longer than the first journey, possibly lasting 3-4
years.

B. It focused primarily in Macedonia and Achaia, which is modern Greece.

C. Brief Outline

1. Barnabas and Paul split, 15:36-40 (fight over John Mark)

2. Syria and Cilicia, 15:41 (when and how these churches began is uncertain.)

3. Lystra and Derbe, 16:1-5 (Timothy joins the team.)

4. Troas (Troy), 16:6-10 (Paul receives a vision to turn west.)

5. Philippi, 16:11-40

6. Thessalonica, 17:1-9

7. Berea, 17:10-14

8. Athens, 17:15-34

9. Corinth, 18:1-17

10. Back to Antioch of Syria, 18:18-22

PAUL’S CO-LABORERS

A. John Mark (John is a Jewish name. Mark is a Roman name, Acts 12:25.)

1. He grew up in Jerusalem. His mother’s house is mentioned in Acts 12:12 as
the place that the early church in Jerusalem met for prayer.

2. Many have asserted that his house was the site of the Lord’s Supper and
that the naked man of Mark 14:51-52 was John Mark. Both of these are possible,
but they are only speculation.

3. He was the cousin of Barnabas (cf. Col. 4:10).

4. He was the companion of Barnabas and Paul (cf. Acts 13:5).

5. He left the team early and returned to Jerusalem (cf. Acts 13:13).

6. Barnabas wanted to take him on the second journey, but Paul refused (cf.
Acts 15:36-41).

7. Later Paul and John Mark were apparently reconciled (cf. II Tim. 4:11;
Philemon 24).

8. He apparently became close friends with Peter (cf. I Peter 5:13).

9. Tradition says that he wrote the Gospel that bears his name by recording
Peter’s sermons preached in Rome. Mark’s Gospel has more Latin terms than any
other NT book and was probably written for Romans. This comes from Papias of
Hierapolis, as recorded by Eusebius ‘ Eccl. His. 3.39.15.

10. Tradition says he is associated with the establishment of the Alexandrian
Church.

B. Silas

1. He is called Silas in Acts and Silvanus in the Epistles.

2. He, like Barnabas, was a leader in the Jerusalem Church (cf. Acts
15:22-23).

3. He is closely associated with Paul (cf. Acts 15:40; 16:19ff; 17:1-15; I
Thess. 1:1).

4. He, like Barnabas and Paul, was a prophet (cf. Acts 15:32).

5. He is called an apostle (cf. I Thess. 2:6).

6. He, like Paul, was a Roman citizen (cf. Acts 16:37-38).

7. He, like John Mark, is also associated with Peter, even possibly acting as
a scribe (cf. I Peter 5:12).

C. Timothy

1. His name means “one who honors God.”

2. He was the child of a Jewish mother and a Greek father and lived in
Lystra. The Latin translation of Origen’s commentary on Rom. 16:21 says Timothy
was a citizen of Derbe. This is possibly taken from Acts 20:4. He was instructed
in the Jewish faith by his mother and grandmother (cf. II Tim. 1:5; 3:14-15).

3. He was asked to join Paul and Silas’ missionary team on the second journey
(cf. Acts 16:1-5). He was confirmed by prophecy (cf. I Tim. 1:18; 4:14).

4. He was circumcised by Paul in order to work with both Jews and Greeks.

5. He was a dedicated companion and co-worker of Paul. He is mentioned by
name more than any other of Paul’s helpers (17 times in 10 letters, cf. I Cor.
4:17; 16:10; Phil. 1:1; 2:19; Col. 1:5; I Thess. 1:1; 2:6; 3:2; I Tim. 1:2,18;
4:14; II Tim. 1:2; 3:14-15).

6. He is called an “apostle” (cf. I Thess. 2:6).

7. Two of the three Pastoral Epistles are addressed to him.

8. He is last mentioned in Hebrews 13:23.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 16:1-5
¹Paul came also to Derbe and to
Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who
was a believer, but his father was a Greek, ²and he was well spoken
of by the brethren who were in Lystra and Iconium. ³Paul wanted this
man to go with him; and he took him and circumcised him because of the Jews who
were in those parts, for they all knew that his father was a Greek.
⁴Now while they were passing through the cities, they were delivering
the decrees which had been decided upon by the apostles and elders who were in
Jerusalem, for them to observe. ⁵So the churches were being
strengthened in the faith, and were increasing in number daily

16:1 “Derbe and to Lystra” These
cities are located in the southern part of the Roman Province of Galatia (modern
Turkey). Paul visited this area on his first missionary journey (cf. v. 14).

▣ “And a disciple was there” Luke uses
the term idou
to introduce this phrase. It was a way of showing emphasis. Timothy will become
a major participant in Paul’s ministry.

▣ “the son of a Jewish woman who was a
believer, but his father was a Greek” From II Tim. 1:5 we learn that his
grandmother was also a Jewish believer or a faith-oriented Jew. His grandmother
was named Lois and his mother was named Eunice. His mother, and possibly
grandmother, became believers on Paul’s first mission.

16:2 “he was well spoken of” This is
an imperfect passive indicative. People spoke
well of Timothy again and again. One of the qualifications for a church leader
was “no handle for criticism,” within both the believing and unbelieving
communities (cf. I Tim. 3:2, 7, 10).

▣ “in Lystra” Timothy’s hometown was
Lystra. However, some Greek manuscripts of Acts 20:4 (and Origen’s writings)
imply that Derbe was his hometown.

16:3 “Paul wanted this man to go with him”
Notice that Paul calls Timothy. This was not Timothy’s choice alone (cf. I Tim.
3:1). In a sense Timothy becomes Paul’s apostolic delegate or representative.

▣ “had circumcised him” Paul wanted
him to be able to work with Jews (cf. I Cor. 9:20; Acts 15:27-29). This was not
a compromise with the Judaizers because

1. of the results of the Jerusalem Council (cf. v. 15)

2. he refused to circumcise Titus (cf. Gal. 2:3)

However, Paul’s actions surely confused the issue! Paul’s methodology of
becoming all things to all men in order to win some (cf. I Cor. 9:19-23) makes
people and their salvation priority!

▣ “father was a Greek” The imperfect tense implies that he was dead.

16:4 Paul and Silas reported (i.e., imperfect active indicative) on the results of
the Jerusalem Council (cf 15:22-29). Remember these “essentials” were for two
purposes:

1. fellowship within the churches

2. Jewish evangelism (as was Timothy’s circumcision)

16:5 This is another of Luke’s summary
statements (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31). Paul had a heart for
discipling (cf. 14:22; 15:36; 15:5). Evangelism without discipleship violates
the Great Commission (cf. Matt. 28:18-20) and results in “spiritual abortions”!

▣ “churches” See Special Topic at
5:11.

NASB (UPDATED) TEXT: 16:6-10
⁶They passed through the Phrygian
and Galatian region, having been forbidden by the Holy Spirit to speak the word
in Asia; ⁷and after they came to Mysia, they were trying to go into
Bithynia, and the Spirit of Jesus did not permit them; ⁸and passing
by Mysia, they came down to Troas. ⁹A vision appeared to Paul in the
night: a man of Macedonia was standing and appealing to him, and saying, “Come
over to Macedonia and help us.” ¹⁰When he had seen the vision,
immediately we sought to go into Macedonia, concluding that God had called us to
preach the gospel to them.

16:6 “passed through the Phrygian and
Galatian region” In this text Luke is speaking more of racial, linguistic
groupings than of Roman political divisions or provinces. This idiom would refer
to the unofficial boundary between these ethnic groups.

▣ “having been forbidden” This is an aorist passive participle. It is a common term
in the Septuagint and in the NT. The Spirit was intimately involved in the
actions and decisions of the early church (cf. 2:4; 8:29,39; 10:19; 11:12,28;
15:28; 16:6,7; 21:4; Rom. 1:13). The modern church has lost the dynamism of the
early church.

▣ “in
Asia” This refers to the Roman Province of Asia Minor, which was the
western end of modern Turkey.

16:6,7 “the Holy Spirit. . .Spirit of Jesus”
For the personality of the Spirit, see Special Topic at 1:2. See Special Topic
following.

SPECIAL TOPIC: JESUS AND THE SPIRIT

16:7 “Mysia” This was an ethnic area
in the northwest of the Roman Province of Asia Minor. It was mountainous with
several major Roman roads. Its major cities were Troas, Assos, and Pergamum.

▣ “Bithynia” This region was also in
northwest Asia Minor, northeast of Mysia. This was not a Roman Province in
Luke’s day, but was combined with Pontus as one political unit. Peter later
evangelized this area (cf. I Pet. 1:1). We learn from Philo that there were many
Jewish colonies in this area.

16:8 “passing by Mysia” In this
context, it must mean “passing through” or “around” (cf. BAGD 625). Remember,
context determines meaning and not lexicons/dictionaries.

▣ “Troas” This city was four miles
from ancient Troy. It was founded about 400 years earlier and remained a free
Greek city until it became a Roman colony. It was the regular port of departure
from Mysia to Macedonia.

16:9 “A vision appeared to Paul” God
led Paul several times by supernatural means.

1. bright light and Jesus’ voice, 9:3-4

2. a vision, 9:10

3. a vision, 16:9,10

4. a vision, 18:9

5. a trance, 22:17

6. an angel of God 27:23

▣ “a man of Macedonia” How Paul knew
he was from Macedonia is uncertain. Possibly it was because of accent, clothes,
ornaments, or simply stated in the vision. Some commentators think the man was
Luke (cf. v. 10).

This was a major geographical decision. The gospel turns to Europe!

▣ “Come over. . .help us” The first is
an aorist active participle, used as an imperative, the second is an
aorist active imperative. The vision was very specific and forceful.

16:10 “we” This is the first
occurrence of the “we” sections in Acts. This refers to Luke’s addition to the
missionary group of Paul, Silas, and Timothy (cf. 16:10-17; 20:5-15; 21:1-18;
27:1-28:16). Some commentators have thought that the man Paul saw in v. 9 was
Luke, the Gentile physician and author of the Gospel and Acts.

▣
“Macedonia” Modern Greece was divided into two Roman Provinces.

1. Achaia in the south (Athens, Corinth, Sparta)

2. Macedonia in the north (Philippi, Thessalonica, Berea)

▣
“concluding” This is the term sumbibazō, which literally means to
bring together or unite. Here it has the implication that all that happened was
God’s leadership to go to Macedonia.

1. the Spirit not letting them preach in Asia, cf. v. 6

2. the Spirit closing off Bythinia, cf. v 7

3. and the vision of v. 9

▣ “God
has called”
This is a perfect passive indicative.
The Spirit’s leadership was not for safety, but for evangelism. This is always
God’s will.

NASB (UPDATED) TEXT: 16:11-15
¹¹So putting out to sea from
Troas, we ran a straight course to Samothrace, and on the day following to
Neapolis;

¹²and from there to Philippi,
which is a leading city of the district of Macedonia, a Roman colony; and
we were staying in this city for some days. ¹³And on the Sabbath day
we went outside the gate to a riverside, where we were supposing that there
would be a place of prayer; and we sat down and began speaking to the women who
had assembled. ¹⁴A woman named Lydia, from the city of Thyatira, a
seller of purple fabrics, a worshiper of God, was listening; and the Lord opened
her heart to respond to the things spoken by Paul. ¹⁵And when she and
her household had been baptized, she urged us, saying, “If you have judged me to
be faithful to the Lord, come into my house and stay.” And she prevailed upon
us.

16:11 “ran a straight course” This is
one of many nautical terms used by Luke (cf. chap. 27). They took a direct ship
sailing route vessel, not a coastal vessel. Luke knew sailing terms well or
interviewed the sailors.

▣ “Samothrace” This is a small rocky
island rising out of the Aegean Sea about 5,000 feet. It was about halfway
between Troas and Philippi.

▣ “Neapolis” This is literally “new
town.” There were several cities in the Mediterranean with this name. This one
was the seaport for Philippi, which was about 10 miles away. At this seaport the
Ignatian Way, the major Roman road running east to west, ended its eastern trek.

16:12 “Philippi” The Greek is plural, probably denoting the unifying of
several settlements into one united city. It was located on the famous Roman
highway, the Ignatian Way. This city was originally called Kreinides (wells).
Philip II of Macedon captured it because of its gold deposits and renamed it
after himself.

NASB, NRSV “a leading city of the district of
Macedonia”
NKJV“the foremost city of that part of
Macedonia”
TEV“a city of the first district of
Macedonia”
NJB“the principal city of that district”

This phrase is very uncertain. Amphipolis was the “leading town of
Macedonia.” What Luke meant by this has been greatly disputed. It may have been
an honorary title of significance.

▣ “a Roman colony” In 42 b.c., Octavian and Mark Antony defeated
Cassius and Brutus near this city. In memory of this victory, Octavian made
Philippi a Roman colony and retired his troops there. In 31 b.c., after the defeat of Antony and Cleopatra
at Attium, Octavian settled more troops there. Other Roman colonies mentioned in
the NT are Pisidian Antioch, Lystra, Troas, Corinth, and Ptolema. They had all
the privileges of cities in Italy:

1. self-government

2. no taxation

3. special legal perks

Paul often preached and established churches in these Roman colonies.

16:13 “on the Sabbath” There were
apparently no synagogues in Philippi. This being a Roman colony, it probably did
not have ten male Jews in the town, which was the minimum number required to
have a synagogue. Apparently there were some God-fearers or proselytes (cf. v.
14; 13:43; 17:4,17; 18:7). Many women were attracted to the morality and ethics
of Judaism.

▣ “to a riverside” This seems to have
been a common place of religious worship (cf. Josephus’ Antiquities of the
Jews 14.10.23).

▣ “sat down” This was the typical
rabbinical teaching position, but this is a Roman city and, therefore, probably
has no significance. It is just another of Luke’s eyewitness details.

16:14 “A woman named Lydia from the city of
Thyatira” The Roman province of Macedonia had more opportunities for
women than any other place in the first century Mediterranean world. Lydia was
from a city in Asia Minor (cf. Rev. 2:17ff). It was known for its purple dye,
made from mollusks’ shells, which was very popular with the Romans. There was a
synagogue in her hometown. Her name came from Lydia, the ancient province, where
the city was located. She is not mentioned in Paul’s later letters, therefore,
she may have died.

▣ “worshiper of God” This refers to
God-fearers who were attracted to Judaism but had not yet become full
proselytes.

▣ “the Lord opened her heart” The
Bible describes the relationship between God and humanity as a covenant. God
always takes the initiative in establishing the relationship and setting the
conditions of the covenant (see Special Topic at 2:47). Salvation is a covenant
relationship. No one can be saved unless God initiates (cf. John 6:44,65).
However, God desires that all humans be saved (cf. John 3:16; 4:42; Titus 2:11;
I Tim. 2:4; 4:10; II Pet. 3:9; I John 2:1; 4:14); therefore, the implication is
that God, on some level (natural revelation, cf. Ps. 19:1-6 or special
revelation, cf. Ps. 19:7-14), confronts every person with their sin (cf. Romans
1-3) and His character.

The mystery is why some respond and some do not! I personally cannot accept
that the answer is God’s choice of some, but not others. All humans are made in
God’s image (cf. Gen. 1:26-27) and God promises to redeem all of them in Gen.
3:15.

Maybe it is not so important that we understand why, but that we faithfully
present the gospel to all and let it do its work in the heart and mind of its
hearers (cf. Matt. 13:1-23). Paul preached to Lydia and she and her household
responded.

16:15 “her household had been baptized”
This apparently refers to her family, servants, and workers (cf. Cornelius, Acts
10:2; 11:14; and the Philippian jailer, Acts 16:33). Also, notice that she, like
others in the NT, was baptized immediately. It is not an option! See Special
Topic: Baptism at 2:38.

The theological question which this verse raises is, “Were children involved
in these examples of household conversions in Acts?” If so, then there is a
biblical precedent for infant baptism in those “family salvations.” Those who
assert this as evidence also point toward the OT practice of including children
into the nation of Israel as infants (i.e., circumcision at eight days of age,
see James D. G. Dunn, pp. 175-176).

Although it is surely possible that faith in Christ immediately affected the
whole family (cf. Deut. 5:9 and 7:9) in this societal setting, the question
remains, “Is this a universal truth to be practiced in every culture?” I would
assert that the NT is a revelation about personal volitional choices related to
the awakening sense of guilt. One must recognize his need for a savior. This
leads to the further question of, “Are people born sinful in Adam, or are they
sinful when they choose to disobey God?” Judaism allows a period of childhood
innocence until a knowledge of the Law and a commitment to keep it; for males,
age 13, for females, age 12. The rabbis do not emphasize Genesis 3 as much as
the church.

The NT is an adult book. It asserts God’s love for children, but its message
is directed toward adults! However, we live in a democratic, individual-focused
society, but the Near East is a tribal, clan, family society!

▣ “If” This is a first class conditional, which is assumed to
be a true believer from the author’s perspective or for his literary purposes.

▣ “you have judged me to be faithful to the
Lord” The first
verbal is a
perfect active indicative. Lydia is asserting that she is now a believer.
She was inviting these missionaries to use her house and resources for the
gospel. This is in accordance with Jesus’ message to the seventy when He sent
them out on mission (cf. Luke 10:5-7).

▣
“come into my house and stay” Lydia was an assertive personality type, a
business woman! This first verb is an
aorist active participle, used as an
imperative; the second is a present active imperative.

NASB (UPDATED) TEXT: 16:16-18
¹⁶It happened that as we were
going to the place of prayer, a slave-girl having a spirit of divination met us,
who was bringing her masters much profit by fortune-telling.
¹⁷Following after Paul and us, she kept crying out, saying, “These
men are bond-servants of the Most High God, who are proclaiming to you the way
of salvation.” ¹⁸She continued doing this for many days. But Paul was
greatly annoyed, and turned and said to the spirit, “I command you in the name
of Jesus Christ to come out of her!” And it came out at that very moment.

16:16 “It happened” Apparently this
occurred on another day, possibly the next Sabbath. This was a chance encounter,
but God was fully involved for His purposes, as He is in every event, every
personal encounter, every day!

▣ “a spirit of divination” There are
two terms used in this sentence to describe this slave girl. The first,
“divination” (found only here in the NT) has an OT background, but uses
different Greek terms in the Septuagint (cf. Lev. 19:31; 20:6,27; Deut. 18:11; I
Sam. 28:3,7; II Kgs. 21:6; I Chr. 10:13). This was a demon-possessed person who,
by chants, incantations, or the interpreting of natural phenomena (i.e., flight
of birds, clouds, remains in a drinking cup, animal liver, etc.) could predict
and, to some degree, affect the future.

In this Greek cultural setting the term is puthōn, which comes out of
Greek mythology where a giant serpent is killed by Apollo. This myth became an
oracle rite (i.e., Delphi), where humans could consult the gods. This site was
known for its temple snakes (i.e., pythons) who would crawl over people who lay
down in the temple and allowed the snake to crawl over them for the purpose of
knowing and affecting the future.

▣ “by fortune telling” This term (present active participle, feminine, singular)
is used only here in the NT. The root term is common in the Septuagint for
“diviner, seer, prophet,” usually in a negative context. It means one who raves,
thereby denoting the emotional trance which accompanies their prediction. Here
it denotes one who predicts the future for profit. The contextual and lexical
implication is that the girl was indwelt with an unclean spirit.

16:17 “Following after Paul. . .kept crying
out” This is a
present active participle and an imperfect active indicative. She continued to
follow and kept on crying out (cf. v. 18).

▣ “These men are bondservants of the Most
High God” Jesus would not accept demonic testimony (cf. Luke 8:28; Mark
1:24; 3:11; Matt. 8:29) and neither would Paul because it could lead to the
implication of demonic support.

The term “Most High God” (cf. Mark 5:7; Luke 8:28) is used of YHWH (i.e.,
El, Elyon) in Gen. 14:18-19; II Sam. 22:14 (see Special Topic at
1:6), but it was also used in this culture of Zeus. This spirit was not giving
testimony to glorify God, but to associate the gospel with the demonic.

▣ ” who are proclaiming to you the way of
salvation” There is no article
with “way” (cf. NRSV). She was possibly saying that they were one of several
ways to the Most High God. This demon is not trying to help Paul’s ministry. The
purpose of this statement is

1. to identify Paul with divination

2. to present an alternative way, not the way of salvation (i.e., faith in
Christ)

The NET Bible (p. 2022 #16) has a good discussion of the grammatical issues
involved in translating “the way” vs. “a way.” It prefers “the way.”

The real issue is what the hearers in first century Philippi would have
understood. In their cultural setting, “the Most High God” would have referred
to Zeus, so the presence of absence of the definite article with “way” is not the
exegetical issue.

16:18 “Paul was greatly annoyed” In
this instance Paul acted, not out of love, but out of irritation. Paul was human
too! This same strong verb is found in the Septuagint in Eccl. 10:9,
where it means hard labor. In the NT it is used only here and in 4:2. It denotes
someone who is completely worn out.

▣ “to
the spirit”
Notice Paul does not address the slave girl, but the demon indwelling and
controlling her. Paul’s exorcism was couched in the same manner as other NT
exorcisms (i.e., in the name of Jesus). See the Special Topics: The Demonic and
Exorcism at 5:16.

NASB (UPDATED) TEXT: 16:19-24
¹⁹But when her masters saw that
their hope of profit was gone, they seized Paul and Silas and dragged them into
the market place before the authorities, ²⁰and when they had brought
them to the chief magistrates, they said, “These men are throwing our city into
confusion, being Jews,
²¹and are proclaiming customs which it is not lawful for us to accept
or to observe, being Romans.”
²²The crowd rose up together against them, and the chief magistrates
tore their robes off them and proceeded to order them to be beaten with
rods. ²³When they had struck them with many blows, they threw them
into prison, commanding the jailer to guard them securely; ²⁴and he,
having received such a command, threw them into the inner prison and fastened
their feet in the stocks.

16:19 “saw that their hope of profit was
gone” These “masters” did not care at all that a human being had been
freed from the bondage to evil. They were distressed by the monetary loss (cf.
v. 16), much like the people in Luke 8:26-39.

▣ “seized Paul and Silas” Why Luke and
Timothy were not taken is uncertain.

16:20 “chief magistrates” This is the
term praetors. Officially their titles were duumvirs, but we learn
from Cicero that many liked to be called Praetors. Luke is very accurate
in his use of Roman governmental officials’ titles. This is one of several
evidences of his historicity.

16: 20, 21 “being Jews. . .being Romans”
This shows their racial pride and prejudice. Paul’s time in Philippi may be
close to Claudius’ edict expelling the Jews from Rome,
a.d. 49-50 (actually he forbade
any Jewish worship practices). Roman anti-Semitism may be seen in Cicero’s
Pro Fiasco 28 and Javenal 14.96-106.

▣ “proclaiming customs which it is not lawful
for us to accept” Notice this charge has nothing to do with the slave
girl’s exorcism. It apparently refers to their preaching of the gospel of Jesus
Christ. Judaism was a legal religion in the Roman Empire, but as it became
obvious that Christianity was destined to be seen as a separate and, therefore,
illegal religion. It was illegal for Jews to attempt to proselytize Romans, and
it was illegal for Paul as well.

16:22 “tore their robes off them and
proceeded to order
them“ The verbal forms imply that the two Praetors, moved
by the uproar of the crowd, tore the clothes off Paul and Silas themselves (aorist
active participle, plural). This would have been highly unusual for them
to be such active participants in a judicial event.

1. they tore off (aorist active
participle)

2. they ordered to flog (i.e., an
imperfect active indicative followed by a
present active infinitive)

▣ “to be beaten with rods” This type
of punishment (i.e.,
verberatio, which was administered by the authority of a city court) was
not as severe as Roman scourging. There was no set number for the blows. Paul
was beaten like this three times (cf. II Cor. 11:25). This is the only recorded
one (cf. I Thess. 2:2).

16:24 “inner prison” This means
maximum security. There was a fear factor here (cf. v. 29). Paul’s exorcism got
their attention.

▣ “feet in the stocks” Most jails of
that day had chains attached to the walls to which the prisoner was shackled.
Therefore, the doors were only latched, not locked. These stocks would spread
the feet wide apart and caused great discomfort and added security.

NASB (UPDATED) TEXT: 16:25-34
²⁵But about midnight Paul and
Silas were praying and singing hymns of praise to God, and the prisoners were
listening to them; ²⁶and suddenly there came a great earthquake, so
that the foundations of the prison house were shaken; and immediately all the
doors were opened and everyone’s chains were unfastened. ²⁷When the
jailer awoke and saw the prison doors opened, he drew his sword and was about to
kill himself, supposing that the prisoners had escaped. ²⁸But Paul
cried out with a loud voice, saying, “Do not harm yourself, for we are all
here!” ²⁹And he called for lights and rushed in, and trembling with
fear he fell down before Paul and Silas, ³⁰and after he brought them
out, he said, “Sirs, what must I do to be saved?” ³¹They said,
“Believe in the Lord Jesus, and you will be saved, you and your household.”
³²And they spoke the word of the Lord to him together with all who
were in his house. ³³And he took them that very hour of the
night and washed their wounds, and immediately he was baptized, he and all his
household. ³⁴And he brought them into his house and set food
before them, and rejoiced greatly, having believed in God with his whole
household.

16:25 “about midnight” They probably
could not sleep because of the pain of the beating and the stocks.

▣ “praying and singing hymns of praise to
God” It is possible that the theological content of these prayers and
hymns caused the prisoners to trust Christ (i.e., “the prisoners were listening
to them”) because none of the prisoners escaped when the earthquake opened the
doors (cf. vv. 26,28, “we are all here”).

▣ “the prisoners were listening” This
is an imperfect middle (deponent)
indicative, implying they listened continually to Paul and Silas. The
verb
epakroaomai is a rare word in the NT and the Septuagint. Its use in I
Sam. 15:22 denotes an intense listening with joyfulness. These down-and-out
prisoners eagerly heard and responded to a message of God’s love, care, and
acceptance!

16:26 “earthquake” This was a natural
event, but with supernatural purpose, timing, and effect (cf. Matt. 27:51,54;
28:2). God had delivered Peter from prison by means of an angel (cf. 4:31), but
here an event was chosen that gave Paul a chance to preach the gospel to both
the prisoners and the guards.

16:27 “sword” This was the small,
two-edged sword worn in the belt, which was shaped like a tongue. This was the
instrument of capital punishment for Roman citizens. If a jailor lost prisoners,
he suffered their fate (cf. 12:19).

16:28 Paul and Silas’ faith and the
content of their prayers and songs made a powerful impact on the other prisoners
(I think they, too, were saved)!

16:29 “called for lights” Notice the plural. There were other jailers.

16:30 “Sirs, what must I do to be saved”
This reflects mankind’s (1) fear of the supernatural and (2) search for peace
with God! He wanted the peace and joy that Paul and Silas had exhibited, even in
these unfair and painful circumstances. Notice this man, as so many, knew there
must be some kind of human response (cf. Luke 3:10,12,14; Acts 2:37; 22:10).

16:31 “‘Believe in the Lord Jesus'”
The verb (aorist active imperative) pisteuō
can be translated “believe,” “faith,” or “trust.” See Special Topics at 2:40,
3:16, and 6:5. It is primarily a volitional trusting response (cf. 10:43). Also
notice that it is trust in a person, not a doctrine or a theological system.
This man had no Jewish background (i.e., Ninevites in Jonah). Yet the
requirements for complete salvation are very simple and just the same! This is
the most succinct summary of the gospel in the NT (cf. 10:43). His repentance
(cf. Mark 1:15; Acts 3:16,19; 20:21) was shown by his actions.

▣ “you will be saved, you and your household”
In the ancient world the religion of the head of the house was the religion of
all its members (cf. 10:2; 11:14; 16:15; 18:8). How this worked out on an
individual level is uncertain, but apparently it involved some level of personal
faith on each individual’s part. Paul subsequently preached the full gospel
message to the jailer and his household (cf. v. 32).

In this instance, not only his household but his prison also!

16:32 “the word of the Lord” There is
a variant involving this phrase.

1. “The word of the Lord” is in MSS P^45,74, א², A, C,
D, E. The UBS⁴ gives it a “B” rating (almost certain).

2. “The word of God” is in MSS א^*, B

In context the issue is to whom does “Lord” refer?

1. Jesus, v. 31

2. YHWH (cf. vv. 25,34; 13:44,48; it is an OT phrase cf. Gen. 15:14; I Sam.
15:10; Isa. 1:10; Jonah 1:1)

16:33 “and immediately he was baptized, he
and all his
household“ This shows the importance of baptism. Acts mentions it
over and over. See SPECIAL TOPIC: BAPTISM at 2:38. Jesus did it (cf. Luke 3:21)
and commanded it (cf. Matt. 28:19) and that settles it (cf. Acts 2:38). It also
is consistent with other examples in Acts that baptism occurred immediately
after their profession of faith (cf. Acts 10:47-48). In a sense it was their
visible and verbal public profession of faith in Christ (i.e., Rom. 10:9-13).

16:34 “and rejoiced greatly having believed
in God with his whole household” The two
verbs are singular referring to the jailor. However, the adverbial phrase implies the inclusion of the
man’s extended family and servants.

The verb, “believed” is a perfect active participle, implying a settled
state. Notice the change in
tense from v. 31.

NASB (UPDATED) TEXT: 16:35-40
³⁵Now when day came, the chief
magistrates sent their policemen, saying, “Release those men.” ³⁶And
the jailer reported these words to Paul, saying, “The chief magistrates
have sent to release you. Therefore come out now and go in peace.” ³⁷But
Paul said to them, “They have beaten us in public without trial, men who are
Romans, and have thrown us into prison; and now are they sending us away
secretly? No indeed! But let them come themselves and bring us out.” ³⁸The
policemen reported these words to the chief magistrates. They were afraid when
they heard that they were Romans, ³⁹and they came and appealed to
them, and when they had brought them out, they kept begging them to leave the
city. ⁴⁰They went out of the prison and entered the house of
Lydia, and when they saw the brethren, they encouraged them and departed.

16:35 “policemen” This is literally
“rod-bearer” (hrabdouchosta lictor). This refers to those involved in
official discipline (cf. v. 20). The Italian “fascist” party got their name from
this term. A bundle of these rods (from Latin fasces) was the symbol of
political authority.

16:37 “men who are Romans” Philippi
was a Roman colony with many extra legal privileges which could be in jeopardy
from Rome if this unfair treatment of Roman citizens was reported. Beating Roman
citizens was a serious violation of their colonial legal status (cf. v. 39; see
Livy, “History” 10.9.4 or Cicero, “Pro Rabirio 4.12-13).

16:39 The purpose of Paul’s protest
was possibly to protect the fledgling church at Philippi and to achieve a
certain recognized status for them. The leaders, by their actions, imply that
gospel preaching was not illegal! The door was open for future evangelistic
efforts in Philippi.

16:40 “and departed” Luke apparently
stayed behind. We find him still here in 20:5-6.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why is the Holy Spirit called the Spirit of Jesus?

2. Why did God allow the missionaries to encounter so much opposition and
trial?

3. Why did Paul not accept the slave girl’s testimony?

4. List the people saved at Philippi.

5. Why were only Paul and Silas imprisoned?

6. Why did the other prisoners not escape?

7. List the elements of salvation in this chapter. Are they different from
those in other chapters in Acts?

8. Did this jailer have any background in Judaism or Christianity?

9. What does “his household was saved” mean?

10. Why did Paul make the city officials apologize in person?

ACTS 17

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Uproar in Thessalonica	Preaching Christ at Thessalonica	From Thessalonica to Athens	In Thessalonica	Thessalonica: Difficulties with the Jews
17:1-9	17:1-4	17:1-9	17:1-4	17:1-4
	Assault on Jason’s House
	17:5-9		17:5-9	17:5-9
The Apostles at Beroea	Ministering at Berea		In Berea	Fresh Difficulties at Beroea
17:10-15	17:10-15	17:10-15	17:10-15	17:10-12
				17:13-15
Paul at Athens	The Philosophers at Athens	Paul at Athens	In Athens	Paul in Athens
17:16-21	17:16-21	17:16-21	17:16-21	17:16-18
	Addressing the Areopagus			17:19-21
17:22-28a	17:22-34	17:22-31	17:22-31	17:22a
				Paul’s Speech Before the Council of the Areopagans
				17:22b-23
				17:24-28
17:28b-31
				17:29
				17:30-31
17:32-34		17:32-34	17:32-34	17:32-34

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

Brief Outline of Paul’s Message To Intellectual Greeks in Athens (17:15-34).
It is similar to Acts 14:15-18.

A. There is one God, creator of heaven (spirit) and earth (matter)

1. of whom they are ignorant

2. who does not dwell in human temples or idols

3. who is not in need of anything from mankind

4. who is the only source of real life

B. He is in control of all human history

1. made all nations from one man

2. fixes the boundaries of the nations

C. He has placed in humans a desire to know Himself, and He is not hard to
find

D. Sin has separated us from Him

1. he overlooked sins in times of ignorance

2. we must repent

E. He will judge His creation

1. there is a set day for judgement

2. judgement will occur through the Messiah

3. this Messiah has been raised from the dead to prove His person and work

The City of Thessalonica

A. Brief History of Thessalonica

1. Thessalonica was located at the head of the Thermaic Gulf. Thessalonica
was a coastal town on Via Ignatia (the way of the nations) the major Roman road,
running eastward from Rome. A seaport, it was also very close to a rich,
well-watered, coastal plain. These three advantages made Thessalonica the
largest, most important commercial and political center in Macedonia.

2. Thessalonica was originally named Therma, derived from the hot springs
located in the area. An early historian, Pliny the Elder, refers to Therma and
Thessalonica existing together. If this is the case, Thessalonica simply
surrounded Therma and annexed it (Leon Morris, The First and Second Epistles
to the Thessalonians, Grand Rapids: Wm. B. Eerdmans Publishing Company,
1991, p. 11). Yet most historians believe Cassander, one of Alexander the
Great’s generals, renamed Therma in 315
b.c. after Philip of Macedonia’s daughter and Alexander’s half-sister and
his wife, Thessalonica (Strabo VII Fragment 21). Sometime during the early
centuries of the spread of Christianity, Thessalonica came to be nicknamed “the
orthodox city” because of its Christian character (Dean Farrar, The Life and
Work of St. Paul, New York: Cassell and Company, Limited, 1904, p. 364).
Today Thessalonica is known as Salonika and it still is an important city in
Greece.

3. Thessalonica was a cosmopolitan metropolis similar to Corinth, inhabited
by peoples from all over the known world.

a. Barbaric Germanic peoples from the north were living there, bringing with
them their pagan religion and culture.

b. Greeks lived there, coming from Achaia to the south and from the islands
of the Aegean Sea, in turn bringing their refinement and philosophy.

c. Romans from the west also settled there. They were mostly retired soldiers
and they brought their strength of will, wealth, and political power.

d. Finally, Jews came in large numbers from the east; eventually one third of
the population was Jewish. They brought with them their ethical monotheistic
faith and their national prejudices.

4. Thessalonica, with a population of about 200,000, was truly a cosmopolitan
city. It was a resort and health center because of the hot springs. It was a
commercial center because of its seaport, fertile plains and the proximity of
the Ignatian Way.

5. As the capital and largest city, Thessalonica was also the central
political headquarters of Macedonia. Being a Roman provincial capital and home
of many Roman citizens (mostly retired soldiers), it became a free city.
Thessalonica paid no tribute and was governed by Roman law, since most
Thessalonians were Roman citizens. Thus the Thessalonian rulers were called
“politarchs.” This title appears nowhere else in literature, but it is preserved
by an inscription over the triumphal arch at Thessalonica known as the Vardar
Gate (Farrar, p. 371n.).

B. Events Leading to Paul’s Coming to Thessalonica

1. Many events led Paul to Thessalonica, yet behind all the physical
circumstances is the direct, definite call of God. Paul had not originally
planned to enter the European continent. His desire on this second missionary
journey was to revisit the churches in Asia Minor that he had established on his
first journey and then to turn eastward. Yet, just as the moment arrived to turn
northeastward, God started closing the doors. The culmination of this was Paul’s
Macedonian vision (cf. Acts 16:6-10). This caused two things to happen: first,
the continent of Europe was evangelized and second, Paul, because of
circumstances in Macedonia, began writing his Epistles (Thomas Carter, Life
and Letters of Paul, Nashville: Cokesbury Press, 1921, p. 112).

2. Physical circumstances that led Paul to Thessalonica

a. Paul went to Philippi, a small town with no synagogue. His work there was
thwarted by the owners of a “prophetic,” demonic slave girl and the town
council. Paul was beaten and humiliated, yet a church was formed. Because of the
opposition and physical punishment, Paul was forced to leave, possibly sooner
than he had wished.

b. Where would he go from there? He passed through Amphipolis and Apollonia,
which also had no synagogue.

c. He came to the largest city in the area, Thessalonica, which did have a
synagogue. Paul had made it a pattern to go to the local Jews first. He did this
because

(1) of their knowledge of the Old Testament;

(2) of the opportunity for teaching and preaching that the synagogue
presented;

(3) of their position as the chosen people, God’s covenant people (cf. Matt.
10:6; 15:24; Rom. 1:16-17; 9-11);

(4) Jesus had offered Himself first to them, then to the world—so too, Paul
would follow Christ’s example.

Paul’s Companions

A. Paul was accompanied by Silas and Timothy in Thessalonica. Luke was with
Paul at Philippi and he remained there. We learn this by the “we” and “they”
passages of Acts 16 and 17. Luke speaks of “we” at Philippi, but of “they” as
traveling to Thessalonica.

B. Silas, or Silvanus, was the man Paul picked to go with him on the second
missionary journey after Barnabas and John Mark went back to Cyprus

1. He is first mentioned in the Bible in Acts 15:22, where he is called a
chief man among the brethren of the Jerusalem Church.

2. He was also a prophet (cf. Acts 15:32).

3. He was a Roman citizen like Paul (cf. Acts 16:37).

4. He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to
inspect the situation (cf. Acts 15:22,30-35).

5. Paul praises him in II Cor. 1:19 and mentions him in several letters.

6. Later he is identified with Peter in writing I Pete (cf. I Pet. 5:12).

7. Both Paul and Peter call him Silvanus while Luke calls him Silas.

C. Timothy was also a companion and fellow-worker of Paul

1. Paul met him at Lystra, where he was converted on the first missionary
journey.

2. Timothy was half Greek (father) and half Jewish (mother). Paul wanted to
use him to work with evangelizing the Gentiles.

3. Paul circumcised him so that he could work with Jewish people.

4. Timothy is mentioned in the salutation in: II Corinthians, Colossians, I
and II Thessalonians and Philemon.

5. Paul spoke of him as “my son in the ministry” (cf. I Tim. 1:2; II Tim.
1:2; Titus 1:4).

6. Paul’s general tone throughout his letters implies Timothy was younger and
timid. Yet Paul has great confidence and trust in him (cf. Acts 19:27; I Cor.
4:17; Phil. 2:19).

D. It is only fitting in the section on Paul’s companions that mention is
made of the men who came to Thessalonica and accompanied Paul on his later
missions. They are Aristarchus (Acts 19:29; 20:4; 27:2) and Secundus (Acts
20:4). Also, Demas could have been from Thessalonica (Philem. 24; II Tim. 4:10).

Paul’s Ministry in the City

A. Paul’s ministry in Thessalonica followed his usual pattern of going to the
Jews first and then turning to the Gentiles. Paul preached in the synagogue on
three Sabbaths. His message was “Jesus is the Messiah.” He used Old Testament
Scriptures to show that the Messiah was to be a suffering Messiah (cf. Gen.
3:15; Isa. 53), and not a political temporal Messiah. Paul

also emphasized the resurrection and offered salvation to all. Jesus was
clearly presented as the Messiah promised of old who could save all peoples.

B. The response to this message was that some Jews, many devout Gentiles, and
many important women accepted Jesus as Savior and Lord. An analysis of these
groups of converts is very meaningful in understanding Paul’s later letters to
this church.

C. Gentiles comprised most of the members of the church, as seen by the
absence of allusions to the OT in either of the two epistles. The Gentiles
readily accepted Jesus as Savior and Lord for several reasons.

1. Their traditional religions were powerless superstition. Thessalonica lay
at the foot of Mt. Olympus and all knew its heights were empty.

2. The gospel was free to all.

3. Christianity contained no Jewish exclusive nationalism. The Jewish
religion had attracted many because of its monotheism and its high morals, but
it also repelled many because of its repugnant ceremonies (such as
circumcision), and its inherent racial and national prejudices.

D. Many “chief women” accepted Christianity because of these women’s
abilities to make their own religious choices. Women were more free in Macedonia
and Asia Minor than in the rest of the Greco-Roman world (Sir Wm. M. Ramsay,
St. Paul the Traveler and Roman Citizen, New York: G. P. Putnam’s Sons,
1896, p. 227). Yet the poorer class of women, although free, were still under
the sway of superstition and polytheism (Ramsay, p. 229).

E. Many have found a problem in the length of time that Paul stayed at
Thessalonica:

1. Acts 17:2 speaks of Paul’s reasoning in the synagogue on three Sabbaths
while in Thessalonica.

2. I Thess. 2:7-11 tells of Paul’s working at his trade. This was tent-making
or as some have suggested working with leather.

3. Phil. 4:16 supports the longer residence, when Paul received at least two
monetary gifts from the church at Philippi while in Thessalonica. The distance
between the two cities is about 100 miles. Some suggest that Paul stayed about
two or three months and that the three Sabbaths refer only to the ministry to
the Jews (Shepard, p. 165).

4. The differing accounts of the converts in Acts 17:4 and I Thess. 1:9 and
2:4 support this view, the key difference in the accounts being the rejection of
idols by the Gentiles. The Gentiles in Acts were Jewish proselytes and had
already turned from idols. The context implies Paul may have had a larger
ministry among pagan Gentiles than Jews.

5. When a larger ministry might have occurred is uncertain because Paul
always went to the Jews first. After they rejected his message, he turned to the
Gentiles. When they responded to the gospel in large numbers, the Jews became
jealous and started a riot among the rabble of the city.

F. Because of a riot Paul left Jason’s house and hid with Timothy and Silas,
or at least they were not present when the mob stormed Jason’s house looking for
them. The Politarchs made Jason put up a security bond to insure peace. This
caused Paul to leave the city by night and go to Berea. Nevertheless, the church
continued its witness of Christ in the face of much opposition.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 17:1-9
¹Now when they had traveled
through Amphipolis and Apollonia, they came to Thessalonica, where there was a
synagogue of the Jews. ²And according to Paul’s custom, he went to
them, and for three Sabbaths reasoned with them from the Scriptures, ³explaining
and giving evidence that the Christ had to suffer and rise again from the dead,
and saying, “This Jesus whom I am proclaiming to you is the Christ.” ⁴And some of them were persuaded and joined Paul and Silas, along with a
large number of the God-fearing Greeks and a number of the leading women. ⁵But
the Jews, becoming jealous and taking along some wicked men from the market
place, formed a mob and set the city in an uproar; and attacking the house of
Jason, they were seeking to bring them out to the people. ⁶When they
did not find them, they began dragging Jason and some brethren before the
city authorities, shouting, “These men who have upset the world have come here
also;
⁷and Jason has welcomed them, and they all act contrary to the
decrees of Caesar, saying that there is another king, Jesus.” ⁸They
stirred up the crowd and the city authorities who heard these things.
⁹And when they had received a pledge from Jason and the others, they
released them

17:1 “through Amphipolis and Apollonia”
These two cities were located on the Roman highway, Ignatian Way (i.e., the Road
of the Nations), a major east-west road of over 500 miles, which linked the
eastern and western parts of the empire and which formed the main street of
Thessalonica.

▣ “Thessalonica” See Introduction to
this chapter.

▣ “where there was a synagogue” This
was Paul’s pattern and sequence for proclamation (cf. v. 2; 3:26; 13:46; Rom.
1:16; 2:9,10; Acts 9:20; 13:5,14; 14:1; 17:2,10,17; 18:4,19; 19:8), probably
because he felt the gospel was first for the Jews (cf. Rom. 1:16) because of OT
prophecy. Also, many God-fearers also attended, knew, and respected the Old
Testament.

17:2 “for three Sabbaths” This means
he spoke in this synagogue on only three Sabbaths. He was probably in the city
longer than three weeks (cf. Phil. 4:16), but not for an extended period.

▣ “reasoned with them from the Scriptures”
Paul matched Messianic prophecies with Jesus’ life, teaching, death, and
resurrection. He took this pattern from Stephen (Acts 7) and his rabbinical
training

17:3

NASB“explaining and giving evidence”
NKJV“explaining and demonstrating”

NRSV, NJB “explaining and proving”
TEV“explaining the Scriptures, and proving
from them”

The first word is dianoigō,
which is used of Jesus opening the Scriptures for the two on the road to Emmaus
(cf. Luke 24:32,45). It was also used of Jesus opening their eyes so that they
recognized Him (cf. Luke 24:31). This same word was used in 16:14 for God
opening Lydia’s heart to understand the gospel.

The second term, paratithēmi, is used often in Luke’s writings for
placing food before someone, but here it implies “to place the truth before” or
“to commend” (cf. 14:23; 20:32). Twice in Luke (cf. 12:48; 23:46) it is used of
entrusting something to another. Paul carefully and meticulously gave to the
hearers the gospel (i.e., deposit, parathēkē, I Tim. 6:20; II Tim.
1:12,14). Some responded (some Jews, some God-fearers, and several leading
women).

▣ “Christ had to suffer” The term
“had” (dei) is an imperfect active
indicative, which denotes necessity (see full note at 1:16). A suffering
Messiah was predicted in the OT (cf. Gen. 3:15; Ps. 22; Isa. 52:13-53:12; Zech.
12:10), but was never clearly seen by the rabbis. It was forcibly asserted by
Apostolic preachers (cf. Luke 24:46; Acts 3:18; 26:23; I Pet. 1:10-12). This
truth was the major stumbling block to the Jews (cf. I Cor. 1:22-23). See note
at 3:18.

▣ “and rise again from the dead” This
is a common element in all the sermons of Peter, Stephen, and Paul in Acts (part
of the kerygma, see Special Topic at 2:14). It is a central pillar of the
gospel (cf. I Corinthians 15).

▣ “This Jesus whom I am proclaiming to you is
the Christ”
There are many variations in the Greek manuscripts of the last words of this
sentence.

1. “the Christ, the Jesus” – MS B

2. “the Christ, Jesus” – some Vulgate and the Coptic translations

3. “Christ Jesus” – MSS P⁷⁴, A, D

4. “Jesus Christ” – MS א

5. “Jesus the Christ” – MS E and Bohairic Coptic version

6. “the Christ” – the Georgean version

Many scholars choose the wording of #1 (Vaticanus) because it is so unusual
(UBS⁴ gives it a “C” rating).

In this synagogue setting “the Christ” would mean the promised Anointed One
of the OT, the Messiah (see Special Topic at 2:31). There were three anointed
offices in the OT: kings, prophets, priests. Jesus fulfills all three of these
functions (cf. Heb. 1:1-3). This anointing was a symbol of God’s choice and
equipping of a ministry task. See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)in the Bible at 4:27.

The early church acknowledged again and again that Jesus of Nazareth was the
promised Messiah (cf. 2:31-32; 3:18; 5:42; 8:5; 9:22; 17:3; 18:5,28), following
Jesus’ own clear and repeated affirmations.

17:4 “joined” This Greek verb (aorist passive indicative) is found only
here in the NT. It literally means “to assign by lot.” In this context it
connotes “to follow” or “join with.” The “lot” was an OT way of knowing God’s
will. The implication of

1. the preposition (pros)

2. the root (klēpoō)

3. the passive voice implies a
divine action

God opened their hearts as He did Lydia’s (cf. 16:24; also notice similar
thought in I Pet. 5:3).

▣ “God-fearing Greeks” These were
followers of Judaism who had not yet become full converts, which involved

1. being circumcised

2. self baptism

3. offering a sacrifice when possible at the Temple in Jerusalem

▣ “and a number” This is another
example of Juke’s use of litotes (a purposeful understatement, cf. 12:18;
15:2; 19:11,23,24; 20:12; 26:19,26; 27:20; 28:2), usually in the form of
negation. Here the phrase is literally “not a few,” placed at the end of the
sentence for emphasis.

▣ “leading women” Women had greater
freedom in Macedonia (Lydia) than other parts of the Mediterranean world. The
pattern set at Pisidian Antioch was repeating itself (cf. 13:43,45,50). The
western family of Greek manuscripts adds a phrase in v. 4 asserting that these
women were the wives of leading men.

17:5 “the Jews, becoming jealous”
Jewish unbelief is sad to me (cf. 14:2), but jealousy (cf. 5:17) is tragic!
These were not motivated by religious zeal like Saul’s, but jealousy! The number
of converts (cf. 13:45), not the content of the preaching, is what bothered
them.

Luke uses the term “Jews” often in a pejorative, negative sense (cf. 12:3;
13:45; 14:2; 17:13), as does Paul (cf. I Thess. 2:15-16). It becomes synonymous
with those who oppose and resist the gospel.

NASB“some wicked men from the marketplace”
NKJV“some evil men from the marketplace”
NRSV“some ruffians in the market places”
TEV“worthless loafers from the streets”
NJB“a gang from the market place”

This term describes one who hangs around the marketplace without working, a
lazy good-for-nothing.

▣ “a mob” This word is found only here
in the NT and is very rate in Greek literature. It is not found in the
Septuagint. “Mob” is the contextually implied meaning. Luke was an educated man
with a large vocabulary (i.e., medical, nautical, etc.).

17:6 “dragging Jason” Some speculate
that the Jason mentioned in Rom. 16:21 is this same person, but this is
uncertain.

▣ “and some brethren” This
construction implies that Jason was not yet a believer. Exactly how Jason
welcomed the missionary team is uncertain. It is possible that

1. Paul or Silas worked for him

2. they rented space from him

3. they stayed in his home

The verb welcome in v. 7 means
“to receive as a guest” (cf. Luke 10:38; 19:6; James 2:25).

▣ “city authorities” This tem
“politarch” means city leader. This was the special name for local governmental
leaders in Macedonia. It is a very rare word, used only here and in v. 8 in the
NT, or in Greek literature and its use shows Luke’s knowledge of the area and
supports the historicity of Acts (NASB Study Bible, p. 1607, but the word has
been found in a Greek inscription on an arch on the Ignatian Way in
Thessalonica). Luke was an accurate historian in an age when this was rare. He
does have a faith agenda, which believers affirm as inspiration.

NASB“upset the world”

NKJV, NRSV
NJB“turned the world upside down”
TEV“caused trouble everywhere”

This implies a charge of sedition (cf. 21:38; also note 16:20; 24:5). This is
a very strong term. Note Paul’s use of it in Gal. 5:12. We know from I Thess.
2:14-16 that this church faced great persecution.

One wonders if this is hyperbole or they knew of the spread of this new sect
of Judaism.

17:7 “to the decrees of Caesar” Some
think this relates to Claudius’ (a.d.
41-54) edict of a.d. 49-50, which outlawed Jewish rituals in
Rome. This edict, in effect, caused the Jewish population of Rome to leave.
However, I think the context is clear that it refers to their preaching of the
gospel. It was illegal for anyone to proselytize a Roman.

▣ “saying that there is another king, Jesus”
This charge may be due to

1. Paul’s heavy emphasis on eschatology in his preaching at Thessalonica

2. the terms the Christians used for Jesus being the same terms that the
Romans used of Caesar (king, lord, and savior)

17:8

NASB, TEV “the city authorities”
NKJV“rulers of the city”
NRSV“city officials”
NJB“the city counselors”

This is the Greek term politarchs, which were annual appointees in the
cities of Macedonia. They were not Roman but local leaders (AB, vol. 5, pp.
384-389).

17:9 “a pledge” Probably this was a
large monetary security bond, which was put up by the recent converts (cf. vv.
4,6,10), to assure that Paul did not continue to preach in the city. Some relate
this to I Thess. 2:18.

NASB (UPDATED) TEXT: 17:10-15
¹⁰The brethren immediately sent
Paul and Silas away by night to Berea, and when they arrived, they went into the
synagogue of the Jews. ¹¹Now these were more noble-minded than those
in Thessalonica, for they received the word with great eagerness, examining the
Scriptures daily to see
whether these things were so. ¹²Therefore many of them believed,
along with a number of prominent Greek women and men. ¹³But when the
Jews of Thessalonica found out that the word of God had been proclaimed by Paul
in Berea also, they came there as well, agitating and stirring up the crowds. ¹⁴Then immediately the brethren sent Paul out to go as far as the sea; and
Silas and Timothy remained there. ¹⁵Now those who escorted Paul
brought him as far as Athens; and receiving a command for Silas and Timothy to
come to him as soon as possible, they left.

17:10 “Berea” This was a large city in
Paul’s day about 60 miles west, very close to the Ignatian Highway. It also had
a Jewish community, one that was open to listening to Paul and checking his
theology from the texts he cited from the OT.

▣
“They went into the synagogue of the Jews” The text implies that soon
after they arrived, even after an all-night journey, they immediately went to
the synagogue. Maybe it just happened to be the Sabbath or maybe they knew they
would be followed by the agitators. Time was of the essence. Modern western
believers have lost the urgency and priority of evangelism!

17:11 “these were more noble-minded”
This term was used for wealthy, educated, upper class people (cf. LXX Job 1:3;
Luke 19:12). This literal definition does not fit the Jews of Berea; therefore,
it is metaphorical for someone more willing to hear new ideas and evaluate them.
This open attitude may have been characteristic of the leading citizens of the
city who worshiped at the synagogue (cf. v. 12).

▣ “examining the Scriptures daily to see
whether these things were so” This is
the way to determine truth. Paul’s preaching method was to quote the OT
and then show how it applied to Jesus.

The phrase (“whether these things
were so”) contains a
fourth class conditional sentence
(i.e., ei with the optative mood, cf. 17:27; 20:16; 24:19;
27:12), which denotes that which is farthest removed from reality (less likely).
Some responded; some did not (the mystery of the gospel).

17:12 “many of them believed” This
implies that many of the Jews of the synagogue and many of the “God-fearers”
responded. See Special Topics at 3:16 and 2:40.

▣ “prominent” This term is a compound
from “good” and “form” or “appearance.” It was used of honorable, reputable, and
influential people (cf. 13:50 and Joseph of Arimathea, Mark 15:43).

17:13 This shows the purposeful
opposition of Paul’s Jewish antagonists. Many of these were sincere Jews acting
out of religious motives (as Saul had). However, their methods reveal their
spiritual status.

17:14 “as far as the sea” This may
mean

1. Paul traveled to Athens by coastal boat

2. Paul took the coastal road to Athens

NASB (UPDATED) TEXT: 17:16-21
¹⁶Now while Paul was waiting for
them at Athens, his spirit was being provoked within him as he was observing the
city full of idols. ¹⁷So he was reasoning in the synagogue with the
Jews and the God-fearing Gentiles, and in the market place every day with
those who happened to be present.
¹⁸And also some of the Epicurean and Stoic philosophers were
conversing with him. Some were saying, “What would this idle babbler wish to
say?” Others, “He seems to be a proclaimer of strange deities,” — because he was
preaching Jesus and the resurrection. ¹⁹And they took him and brought
him to the Areopagus, saying, “May we know what this new teaching is which you
are proclaiming? ²⁰“For you are bringing some strange things to our
ears; so we want to know what these things mean.” ²¹(Now all the
Athenians and the strangers visiting there used to spend their time in nothing
other than telling or hearing something new.)

17:16 “Athens” This was the greatest
city of Greece’s past cultural heritage and still the intellectual center of the
Roman world. It was steeped in tradition, superstition and immorality.

▣ “his spirit” The Greek uncial
manuscripts of the NT did not have

1. space between the words

2. punctuation marks

3. capitalization (all letters were capitals)

4. verse and chapter divisions

Therefore, only context can determine the need for capitals. Usually capitals
are used for

1. names for deity

2. place names

3. personal names

The term “spirit” can refer to

1. the Holy Spirit (cf. Mark 1:5)

2. the conscious personal aspect of humanity (cf. Mark 8:12; 14:38)

3. some being of the spiritual realm (i.e., unclean spirits, cf. Mark 1:23)

In this context it refers to Paul as a person.

There are several places in Paul’s writings where this grammatical
construction is used to describe what the Holy Spirit produces in the individual
believer

1. “not a spirit of slavery,” “a spirit of adoptions, Rom. 8:15

2. “a spirit of gentleness,” I Cor. 4:21

3. “a spirit of faith (faithfulness), II Cor. 4:13

4. “a spirit of wisdom and of revelation,” Eph. 1:17

It is obvious from the context Paul is using “spirit” as a way of referring
to himself or other humans (I Cor. 2:11; 5:4; II Cor. 2:13; 7:13; Rom. 1:9;
8:16; Phil. 4:23).

NASB“was being provoked within him”
NKJV“was provoked within him”
NRSV“was deeply distressed”
TEV“greatly upset”
NJB“was revolted”

This is an
Imperfect passive indicative of paroxunō, which basically means
“to sharpen,” but here is used figuratively to “stir up.” This is the term (in
its noun
form) that is used to describe Paul and Barnabas’ fight over John Mark in 15:39.
It is used positively in Heb. 10:24.

17:17 Paul was concerned with both
Jews (“reasoning in the synagogue”) and Gentiles, both those attracted to
Judaism (god-fearers) and those who were idolatrous pagans (“those who happened
to be present in the market place”). Paul addressed these various groups in
different ways: to the Jews and God-fearers he used the OT, but to the pagans he
tried to find some common ground (cf. vv. 22-31).

17:18 “Epicurean” This group believed
that pleasure or happiness was the highest good and goal of life. They believed
in no personal, physical afterlife. “Enjoy life now” was their motto (a form of
hedonism). They held that the gods were unconcerned with humans. They got their
name from Epicurus, an Athenian philosopher, 341-270
b.c., but they overstated his basic conclusion. Epicurus saw pleasure in
a wider sense than personal, physical pleasure (i.e., healthy body and tranquil
mind). “Epicurus is reported to have said, ‘If thou wilt make a man happy, add
not unto his riches, but take away from his desires'” (The New Schaff-Herzog
Encyclopedia of Religious Knowledge, vol. IV, p. 153).

▣ “Stoic” This group believed that god
was (1) the world-soul or (2) immanent in all creation (pantheism). They
asserted that humans must live in harmony with nature ( i.e., god). Reason was
the highest good. Self-control, self-sufficiency, and emotional stability in
every situation was their goal. They did not believe in a personal afterlife.
Their founder was Zeno, a philosopher from Cyprus, who moved to Athens about 300
b.c. They got their name from the fact that he taught in the painted
stoa in Athens.

▣ “idle babbler” This word was used of
sparrows eating seeds in a field. It came to be used metaphorically of itinerant
teachers who picked up pieces of information here and there and tried to sell
them. The R.S.V. Interlinear by Alfred Marshall translates it as
“ignorant plagiarist.” The NJB has “parrot.”

▣ “proclaimer of strange deities” This
is literally “foreign daimōn” used in the sense of spiritual powers or
gods (cf. I Cor. 10:20-21). These Athenian philosophers were religious
polytheists (Olympic pantheon).

1. It is just possible that these Athenian Greek philosophers took Paul’s
words as referring to two gods (Jerome Biblical Commentary, vol. 2, p.
199).

a. goddess of health

b. goddess of resurrection (i.e., Anastasis)

2. It is even possible they saw one as

a. male (Jesus)

b. female (resurrection is a feminine
noun)

3. Paul’s gospel terminology (cf. NET Bible) itself may be the source of the
confusion related to one God in three persons (i.e., the Trinity, see Special
Topic at 2:32).

a. Father

b. Son

c. Spirit

▣ “because he was preaching Jesus and the
resurrection” The stumbling block of the gospel for the Jews was “a
suffering Messiah” and for the Greeks it was “the resurrection” (cf. I Cor.
1:18-25). A personal, bodily afterlife did not fit into the Greek understanding
of the gods or mankind. They asserted a divine spark in every person, trapped or
imprisoned by a physical body. Salvation was deliverance from the physical and
reabsorption into an impersonal or semi-personal deity.

17:19 “took him and brought him to the
Areopagus” The term
areopages means the hill of Ares (the god of war). In the Roman pantheon,
the war god was named Mars. In the golden days of Athens, it was the
philosophical forum of this renowned intellectual city. This was no judicial
trial, but an open city forum in the presence of a council of city leaders.

This is a sample of Paul’s preaching to pagans, as 13:16ff was to God-fearing
Gentiles. Thank God for these synopses of Paul’s messages.

▣ “May
we know what this new teaching is which you are proclaiming” Here is the
difference between intellectual curiosity (cf. vv. 20-21) and revelation. God
has made us curious (cf. Eccl. 1:8-9,18; 3:10-11), but human intellect cannot
bring peace and joy. Only the gospel can do this! Paul discusses the difference
between human wisdom and God’s revelation in I Corinthians 1-4.

17:19-20 These words are very socially
polite. This was, in a sense, a university setting.

17:21 This verse seems to be an
authorial comment. It shows that the politeness of vv. 19-20 was not true
intellectual inquiry, but a current cultural fad. They just enjoyed hearing and
debating. They were trying to relive Athens’ past glory. The tragedy is they
could not differentiate between human wisdom and divine revelation (and so it is
today in our universities)!

NASB (UPDATED) TEXT: 17:22-31
²²So Paul stood in the midst of
the Areopagus and said, “Men of Athens, I observe that you are very religious in
all respects. ²³For while I was passing through and examining the
objects of your worship, I also found an altar with this inscription, ‘to
an unknown god.’ Therefore what you worship in ignorance, this I proclaim
to you. ²⁴The God who made the world and all things in it, since He
is Lord of heaven and earth, does not dwell in temples made with hands;
²⁵nor is He served by human hands, as though He needed anything,
since He Himself gives to all people
life and breath and all things; ²⁶and He made from one man
every nation of mankind to live on all the face of the earth, having determined
their appointed times and the boundaries of their habitation,
²⁷that they would seek God, if perhaps they might grope for Him and
find Him, though He is not far from each one of us; ²⁸for in Him we
live and move and exist, as even some of your own poets have said, ‘For we also
are His children.’ ²⁹Being then the children of God, we ought not to
think that the Divine Nature is like gold or silver or stone, an image formed by
the art and thought of man. ³⁰Therefore having overlooked the times
of ignorance, God is now declaring to men that all people everywhere
should repent,
³¹because He has fixed a day in which He will judge the world in
righteousness through a Man whom He has appointed, having furnished proof to all
men by raising Him from the dead.”

17:22 “you are very religious” This is
literally “to fear the gods (daimōn).” This can mean (1) in a negative
sense, “superstitious,” as in the King James Version, or (2) in a positive
sense, “very precise in the practice of religious detail” (NKJV, NJB cf. 25:19).
These men had an intellectual curiosity and respect for religious matters, but
only within certain parameters (their traditions).

▣ “all” Notice the number of times in
this sermon that Paul uses the inclusive “all” or phrases that parallel it.

1. “all respects,” v. 22

2. “all things,” v. 24

3. “all life and breath,” v. 25

4. “all things,” v. 25

5. “every nation,” v. 26

6. “all the face of the earth,” v. 26

7. “each one of us,” v. 27

8. “we” (twice”, v. 28

9. “all everywhere,” v. 30

10. “the world” (lit. The inhabited earth), v. 31

11. “all men,” v. 31

Paul’s good news was that God loved all humans (i.e., made in His image, cf.
Gen. 1:26-27) and has provided a way for them to know Him (i.e., original
purpose of creation was fellowship with God, cf. Gen. 3:8) and be forgiven
(i.e., from the effects of the fall, cf. Gen. 3).

17:23 “inscription, ‘to
an unknown god‘” The Greeks were afraid they may have forgotten or
left out of their worship an important deity who might cause trouble if
neglected, so they regularly had monuments of this type (cf. Pausanias,
Description of Greece 1:1:4 and Philostratus, Life of Apollonius
6:3:5). It shows their fear of the spiritual realm and their polytheism.

▣ “Therefore what you worship in ignorance”
There is a word play between “unknown” (agnōetō) and “ignorance” (agnoountes).
We get the English word “agnostic” from this Greek word. Paul was adapting the
gospel presentation to pagans who believed in an impersonal world soul.

▣ “This I proclaim to you” Paul is
clearly asserting that he is not a “babbler” (v. 18) and that he does know the
high God they are ignorant of.

17:24 “The God who made the world and all
things in it”
Paul’s first theological point is God is creator (cf. Gen. 1-2; Ps. 104; 146:6;
Isa. 42:5). The Greeks believed that spirit (God) and matter (atoms) were both
co-eternal. Paul asserts the Genesis 1 concept of creation where a personal,
purposeful God creates both the heavens and the earth (this planet and the
universe).

▣ “does not dwell in temples made with hands”
This is a quote from (1) the OT (cf. I Kings 8:27; Isa. 66:1-2) or (2) a Greek
philosopher, Euripides, Fragment 968. There are several quotes in this context
from Greek writers (cf. vv.25 & 28). Paul was also trained in Greek scholastics.

17:25 “as though He needed anything”
This same thought is found in (1) Euripides’ Heracles 1345f; (2) Plato’s
Euthyphro 14c; (3) Aristobulus, Fragment 4; or (4) Psalm 50:9-12. The Greek
temples were often seen as the place where the gods were fed and cared for.

▣
“since He Himself gives to all
people life and breath and all things” This may be an allusion to
Isa. 42:5. This is Paul’s theological way of asserting (1) God’s love for
humanity (mercy, grace) and (2) God’s gracious provision for humanity
(providence). A similar truth was made by Zeno, the founder of the Stoic school,
recorded in Clement of Alexandria, Stromateis 5:76:1. Notice the “autos,”
He Himself! What a wonderful truth for Gentile pagans to hear and receive.

17:26 “He made from one” The western
family of Greek manuscripts adds “one
blood.” However, the Greek manuscripts P⁷⁴,
א, A, and B omit the term (the UBS⁴ gives its omission a “B”
rating [almost certain]). If original it refers to Adam. If it is an allusion to
Greek philosophy it reflects the unity of humanity from one stock. This phrase
and the next one clearly assert the solidarity of all humanity (possibly an
allusion from Mal. 2:10, or even the LXX of Deut. 32:8), and theologically it
asserts that humans are made in God’s image (cf. Gen. 1:26-27).

The rest of this verse may also allude to the Genesis account. Mankind is
commanded to be fruitful and fill the earth (cf. 1:28; 9:1,7). Humans were
reluctant to separate and fill the earth. The Tower of Babel (cf. Gen. 10-11)
shows God’s mechanism to accomplish this.

▣ “having determined their appointed
times and the boundaries of their habitation” Paul asserts that God not
only created all things, but directs all things. This may be an allusion to
Deut. 32:8 (LXX). However, this truth is also asserted elsewhere in the OT (cf.
Job 12:23; Ps. 47:7-9; 66:7).

17:27 The first phrase may be another
quote from the Greek poet, Aratus.

▣ “if”
This is a
fourth class conditional which
means the farthest removed from reality. Humans must recognize their need. Both
verbs are aorist active optatives.

NASB, NKJV,

NRSV “they might grope for Him”
TEV“as they felt around for him”
NJB“feeling their way towards him”

The word means “to touch” or “to
feel” (cf. Luke 24:39). This context implies a groping due to darkness or
confusion. They are trying to find God, but it is not easy. Paganism is a
blinding force which characterizes the fall, as does idolatry and superstition
(cf. Romans 1-2), but God is present!

▣ “He
is not far from each one of us” What a wonderful truth. God created us,
God is for us, God is with us (cf. Psalm 139)! Paul is forcibly asserting God’s
love, care, and presence with all humans. This is the truth of the gospel (cf.
Eph. 2:11-3:13).

Paul may be alluding to Deut. 4:7 or Jer. 23:23-24, but extrapolating it to
all humans. This is the hidden secret of the New Covenant!

17:28 “even some of your own poets have said”
The previous phrase, “in Him we live and move and exist,” is a quote from

1. Cleanthes’ Hymn to Zeus. He was the head of the Stoic school from
263-232 b.c. or

2. Aratus’s (from Soli, a city near Tarsus) Phainomena, line 5. Aratus
was from Cilicia and lived from 315-240
b.c. This quote emphasizes either

a. God’s immanence (cf. v. 27) or

b. God’s creation of all humans (cf. v. 26).

Paul also quotes the Epicureans in I Cor. 15:32 and Menander, Thais,
in I Cor. 15:33. Paul was trained in Greek literature and rhetoric, probably at
Tarsus, which was a major university town.

▣ “For we also are His children” This
is another quote, possibly from Epimenides, quoted by Diogenes Laertius in
Lives of the Philosophers 1:112.

17:29 This is Paul’s conclusion and
refutation of idolatry (cf. Ps. 115:1-18; Isa. 40:18-20; 44:9-20; 46:1-7; Jer.
10:6-11; Hab. 2:18-19). The tragedy of fallen humanity is that they seek
spiritual truth and fellowship from manmade things that cannot hear, answer, or
help!

17:30 “overlooked the times of ignorance”
This is a surprising aspect of God’s mercy (cf. Rom. 3:20,25; 4:15; 5:13,20;
7:5,7-8; I Cor. 15:56). But now they have heard the gospel and are spiritually
responsible!

▣ “God is now declaring to men that all
people
everywhere” This statement asserts

1. there is only one God

2. He wants all humans everywhere to repent

It shows the universalism of God’s mercy and love (cf. John 3:16; 4:42; I
Tim. 2:4; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). This is not universalism
in the sense that all will be saved (cf. vv. 32-33), but in the sense that God
desires all humans to repent and trust Jesus for salvation. Jesus died for all!
All can be saved! The mystery of evil is that not all will be saved.

▣ “repent” The Hebrew term means “a
change of action,” while the Greek term refers to a “change of mind.” Both are
crucial. Both schools of philosophy mentioned in v. 18 would have rejected this,
but for different reasons. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at 2:38.

17:31 “because He has fixed a day in which He
will judge the world” Paul’s message has clearly and repeatedly asserted
God’s mercy and provision. But this is only half the message. The God of love
and compassion is also the God of justice who desires righteousness. Humans made
in His image will give an account of their stewardship of the gift of life
(i.e., Ps. 96:13; 98:9). The NT theme that God will judge the world (hyperbole
on the known world) is recurrent (ex. Matt. 10:15; 11:22,24; 16:27; 22:36;
25:31-46; Rev. 20:11-15).

▣ “through a Man whom He has appointed”
This concept of a Judgement Day based on our faith relationship to a resurrected
man, Jesus of Nazareth (YHWH’s agent in judgment), was unheard of and incredible
to these Greek intellectuals (cf. I Cor. 1:23), but the heart of the gospel
witness (cf. 10:42; Matt. 25:31-33).

▣ “by raising Him from the dead” This
theme is repeated many times in Acts (cf. 2:24,32; 3:15,26; 4:10; 5:30; 10:40;
13:30,33, 34,37; 17:31). It is the heart of the gospel affirmation that God the
Father accepted the life, teaching, and substitutionary death of Jesus. The
fullest teaching text on the subject of (1) Jesus’ resurrection and (2) the
resurrection of believers is I Corinthians 15.

NASB (UPDATED) TEXT: 17:32-34
³²Now when they heard of the
resurrection of the dead, some began
to sneer, but others said, “We shall hear you again concerning this.” ³³So
Paul went out of their midst.
³⁴But some men joined him and believed, among whom also were
Dionysius the Areopagite and a woman named Damaris and others with them.

17:32 “when they heard of the resurrection of
the dead” The Greeks, except the Epicureans, believed in the immortality
of the soul, but not of the body. The resurrection was the major stumbling block
for the Greeks (cf. v. 18; I Cor. 1:23).

▣ “sneer” This term is used only here
in the NT, but the intensified form appears in Acts 5:30 and 26:21. Its root (chleusma
or chleusmos) is used in the Septuagint several times for “derision” or
“mockery” (cf. Job 12:4; Ps. 79:4; Jer. 20:8).

▣ “but
others said, ‘We shall hear you again concerning this'” Paul’s message of
God’s love and care for all people was so radically new that these hearers were
attracted, but not fully convinced.

17:34 “some men joined him and believed,
among whom also were Dionysius” There are three possible responses to the
gospel:

1. rejection, “some began to sneer” (v. 32)

2. delayed decision, “we shall hear you again concerning this (v. 32)

3. belief, “some joined Paul and believed” (v. 34; I Thess. 1:9-10)

This parallels the parable of the sower (cf. Matthew 13).

▣
“Dionysius the Areopagite” He must have been a regular attender of these
philosophical discussions on Mars Hill. At least one intellectual became a
believer.

Eusebius, Eccl. His. 3:4:6-7 and 4:23:6 says he became the first
bishop of Athens or Corinth. If true, what a great transformation! The gospel is
in the transformation business!

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why did Paul bypass certain larger cities like Amphipolis and Apollonia?

2. Why was Christ’s suffering so upsetting to the Jews?

3. Why is Berea’s response to the gospel so noteworthy and encouraging?

4. Why was Paul so stirred over Athen’s spiritual situation?

5. Why is Paul’s sermon on Mars Hill so significant? (vs. 22-24)

ACTS 18

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul at Corinth	Ministering at Corinth	Founding of the Church in Corinth	In Corinth	Foundation of the Church of Corinth
18:1-4	18:1-17	18:1-4	18:1-4	18:1-4
18:5-11		18:5-11	18:5-8	18:5-11
			18:9-11	The Jews Take Paul to Court
18:12-17		18:12-17	18:12-13	18:12-17
			18:14-17
Paul’s Return to Antioch	Paul Returns to Antioch	End of the Second Missionary Journey and Beginning of the Third	The Return to Antioch	Return to Antioch and Departure for the Third Journey
18:18-23	18:18-23	18:18-21	18:18-21	18:18
				18:19-21
		18:22-23	18:22-23	18:22-23
Apollos Preaches at Ephesus	Ministry of Apollos	Apollos in Ephesus	Apollos in Ephesus and Corinth	Apollos
18:24-28	18:24-28	18:24-28	18:24-28	18:24-26
				18:27-28

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 18:1-4
¹After these things he left
Athens and went to Corinth. ²And he found a Jew named Aquila, a
native of Pontus, having recently come from Italy with his wife Priscilla,
because Claudius had commanded all the Jews to leave Rome. He came to them, ³and because he was of the same trade, he stayed with them and they were
working, for by trade they were tent-makers. ⁴And he was reasoning in
the synagogue every Sabbath and trying to persuade Jews and Greeks.

18:1 “he left Athens and went to Corinth”
Corinth was 50 miles west of Athens on a narrow strip of land (isthmus). Paul
was alone in Athens and even for a little while in Corinth (cf. v. 5). Paul had
eye problems (thorn in the flesh, cf. II Cor. 12). It was very hard for him to
be alone.

SPECIAL TOPIC: THE CITY OF CORINTH

18:2 “a Jew named Aquila. . .Priscilla”
His wife, Priscilla, also called Prisca, is usually mentioned first (cf.
18:18,26; I Cor. 16:19; II Tim. 4:19), which was highly unusual in this
patriarchal culture (see SPECIAL TOPIC: WOMEN IN THE BIBLE at 2:17). Her name
matches a wealthy Roman family name (gens Prisca). She is never said to be a
Jew. What a great love story it would be if she were a wealthy Roman lady who
fell in love with an itinerant Jewish tentmaker or leather worker! They
befriended and worked together with Paul in that trade. They helped disciple
Apollos.

▣ “recently” In A Translator’s
Handbook on the Acts of the Apostles, p. 347, Newman and Nida make an
interesting point about this adverb, prosphatōs. Originally it means
“freshly killed,” but it came to be used metaphorically as “recent.” This is a
good example of how etymology is not always a good indication of meanings. Words
must be understood in their contemporary and contextual setting. Many of the
misinterpretations of the Bible come from the failure of the modern interpreter
to recognize the ancient metaphorical or idiomatic usage.

▣ “having come from Italy with his wife
Priscilla, because Claudius had commanded all the Jews to leave Rome” In
Historia Contra Paganus 7.6.15, Orosius says the date of this edict was
a.d. 49. Suetonius, in Life of Claudius 25.4, tells us that it was
over rioting in the Jewish ghetto at the instigation of one Chrestus. The
Romans confused Christus with Chrestus (cf. Tacitus, Annais 25:44:3). Dio
Cassius in Histories 60.6, says the Jews were not expelled, but forbidden
to practice their ancestral customs.

The participle, “having come,”
is perfect active participle, implying that the
move was thought to be permanent or long term. Claudius’ edict (command) is a
perfect passive infinitive.

18:3 “because he was of the same trade”
This is usually thought to be tent-making, but the word can refer to leather
working. Paul’s rabbinical background demanded that he have a secular job or
trade. No rabbi could take money for teaching. Cilicia, Paul’s home area, was
noted for its goat hair and skins.

18:4 “he was reasoning in the synagogue every
Sabbath” Paul was active every Sabbath both “reasoning” and “trying to
persuade” (these are both imperfect tense). Paul went to the Jews first
because

1. it was Jesus’ example (cf. Matt. 10:5-6)

2. they knew the OT

3. the God-fearing Greeks there were generally responsive to his message (cf.
Rom. 1:16)

The synagogue developed during the Babylonian exile as a place of worship,
education, and prayer. It was designed to foster and maintain Jewish culture.

NASB (UPDATED) TEXT: 18:5-11
⁵But when Silas and Timothy came
down from Macedonia, Paul began
devoting himself completely to the word, solemnly testifying to the Jews that
Jesus was the Christ. ⁶But when they resisted and blasphemed, he
shook out his garments and said to them, “Your blood be on your own
heads! I am clean. From now on I will go to the Gentiles.” ⁷Then he
left there and went to the house of a man named Titius Justus, a worshiper of
God, whose house was next to the synagogue. ⁸Crispus, the leader of
the synagogue, believed in the Lord with all his household, and many of the
Corinthians when they heard were believing and being baptized. ⁹And
the Lord said to Paul in the night by a vision, “Do not be afraid any longer,
but go on speaking and do not be silent; ¹⁰for I am with you, and no
man will attack you in order to harm you, for I have many people in this city.” ¹¹And he settled there a year and six months, teaching the word of
God among them.

18:5 “Silas and Timothy came down from
Macedonia” They apparently brought a love offering from the believers at
Philippi, which allowed Paul to preach full time (cf. II Cor. 11:9; Phil. 4:15).
Timothy also brought news about the church at Thessalonica in response to which
Paul wrote I and II Thessalonians (cf. 17:14). It seems that, just as Luke had
been left in Philippi to disciple the new believers, Timothy was left at
Thessalonica and Silas at Berea. Paul was very concerned with the training of
new Christians (i.e., the Great Commission is making and teaching disciples, not
just decisions). He wanted to leave an active, growing, reproducing church in
every city he visited.

NASB“Paul began devoting himself
completely to the word”
NKJV“Paul was constrained by the Spirit”
NRSV“Paul was occupied with proclaiming the
word”
TEV“Paul ave his whole time to preaching the
message”
NJB“Paul devoted all his time to preaching”

There is a Greek manuscript variant
in this phrase. The oldest and best texts have the
dative of Logos (cf. MSS P⁷⁴, א, A, B, D, E, along with
the Vulgate, Peshitta, and Coptic translations). The UBS4 rates it “B” (almost
certain). The Textus Receptus has “Spirit” (pneumati), which is found
only in much later Minuscule Greek manuscripts (three from the tenth century are
the oldest).

▣ “solemnly testifying to the Jews that Jesus
is the Christ” Compare 9:22 with 17:3 concerning Paul’s method of
persuasion (imperfect passive indicative of sunechō,
which means to constrict or press), which was very much like Stephen’s method
and enthusiasm (cf. Acts 7). See note at 2:40. This often repeated theological
assertion (i.e., Jesus is the Messiah, see note at 17:3) is the key to all
others!

18:6 “resisted and blasphemed” These
are both present middle participles, which emphasize
continuing personal involvement. Unfortunately this became the all too common
response from the Jews of the Diaspora.

▣ “he shook out his garments” This was
a Jewish symbol for rejection (cf. Neh. 5:13; Acts 13:51; Luke 9:5; 10:11). See
complete note at 13:51.

▣ “Your blood be on your own heads”
This OT idiom has several connotations.

1. the responsibility of a watchman, both individually and collectively,
Ezek. 3:16ff; 33:1-6

2. a personal responsibility, Josh. 2:19; II Sam. 1:16; Ezek. 18:13; Acts
18:6; 20:26

3. a corporate responsibility of the ancestors or nations, II Sam. 3:28-29;
II Kgs. 2:33

4. NT combination of # 2 and #3, Matt. 27:25

Life was in the blood (cf. Lev. 17:11,14). The shedding of blood made someone
responsible to God for that death (cf. Gen. 4:10; 9:4-6).

▣ “I am clean” This is an OT
sacrificial metaphor of personal responsibility. Paul was no longer spiritually
responsible (cf. Ezekiel 33) for the Jews to hear the gospel in this city. He
shared the message and they would not respond. Are we clean?

▣
“From now on I will go to the Gentiles” This evangelistic procedure and
curse became normative for Paul (cf. 13:46; 18:6; 26:20; 28:28). Paul felt
obligated to preach to the house of Israel first, following Jesus (cf. Matt.
10:6; 15:24; Mark 7:27). He explains this theologically in Rom. 1:3,5,9-11 and
emotionally in Acts 9;15; 22:21; 26:17 (cf. Rom. 11:13; 15:16; Gal. 1:16; 2:7-9;
Eph. 3:2,8; I Tim. 2:7; II Tim. 4:17).

18:7 “Titus Justus” There are several
possibilities as to the identity of this “worshiper of God” who lived next to
the synagogue in Corinth.

1. His full name is Gaius Titus Justus and the church in Corinth met in his
home (cf. Rom. 16:23)

2. He may be the Gaius mentioned in I Cor. 1:14 who was baptized by Paul

3. There is a Greek manuscript variant connected with this name.

a. Titiou Ioustou, MSS B, D² (UBS⁴ gives this a
“C” rating)

b. Titou Ioustou, MSS א, E, P

c. Ioustou, MSS A, B², D^*

d. Titou, Peshitta and Coptic translations

▣ “a worshiper of God” An inscription
from Aphrodisias (3^rd century), uses the phrase “worshiper of God”
for those Gentiles attached to and attending the synagogue. So “God fearers”
(10:1-2,22; 13:16,26) is synonymous to “worshiper of God” (cf. 13:50; 16:14;
18:6-7).

This phrase is hard to define. The same phrase is used of Lydia in 16:14 and
several Greeks at Thessalonica in 17:4 and in Berea in 17:17. They seem to be
Greeks who were attracted to Judaism, attended the synagogue when possible, but
were not full proselytes. However, the phrase “a God-fearing proselyte” is used
to describe full proselytes at the synagogue in Perga of Pamphylia in 13:43.

18:8 “Crispus” This man was the
organizer and superintendent of the local synagogue (cf. I Cor. 1:14).

▣ “believed in the Lord with all his
household” Acts records several instances where the head of a house
converts and the entire extended family is baptized (cf. 11:14; 16:15,31-34;
18:8, See SPECIAL TOPIC: BAPTISM at 2:38). Westerners forget the place of the
extended family in the ancient Mediterranean world. Family was priority.
Individuality was not emphasized. Although this is different from our
individualistic understanding of evangelism, that does not make it inappropriate
or less real.

However, it is also to be noted that not all the members of saved families
who attended church were saved. Onesimus was a slave in Philemon’s house where
the church met, but he was not saved until he met Paul in prison.

For “believed” see Special Topics at
2:40 and 3:16.

▣ “many of the Corinthians when they heard
were believing and being baptized” Many at Corinth readily accepted
Paul’s message, but Paul was discouraged and had to be energized by a special
divine vision (cf. v. 10b). The Corinthian churches (house churches) were Paul’s
most difficult, problematic congregations. He loved them, but they caused him
great personal pain (cf. I and II Corinthians).

There is a relevant parallel to this context in I Cor. 1:14-17. I have
included here one of my notes from my commentary on I Corinthians. See it online
free at
www.freebiblecommentary.org

“1:17 “For Christ did not send me to baptize,
but to preach” This is not meant to disparage baptism, but to react to
the factious spirit in the church of Corinth that was lifting up certain
leaders. However, this statement does indicate that baptism was not seen as a
“sacramental” agency of grace. It is surprising that some interpret Paul’s
writings in a sacramental sense when in all his writings he specifically
mentions the Lord’s Supper only once in I Corinthians 11 and baptism twice, in
Rom. 6:1-11 and Col. 2:12. However, baptism is the will of God for every
believer.

1.it is the example of Jesus

2.it is the command of Jesus

3.it is the expected, normal procedure for all believers

I do not believe it is the channel for receiving the grace of God or the
Spirit. It was that public opportunity for new believers to express their faith
in a very public and decisive way. No NT believer would ask, “Must I be baptized
to be saved?” Jesus did it! Jesus commanded the church to do it! Do it!” Baptism
is still a major decisive public declaration of one’s personal faith, especially
in non-Christian cultures.

18:9 “Do not be afraid any longer“
This is a present middle imperative with a
negative particle, which usually means to stop an act already in process.
This may be an allusion to Gen. 26:24 or Deut. 1:29-33; 20:1, where Isaac was
afraid. Paul was afraid and needed Christ’s encouragement. Luke records these
special visions of encouragement in 22:17-18; 23:11; 27:23-24. If a man like
Paul grew weary in well-doing, does it surprise you that you do, too? Jesus is
with us also (cf. v. 10; Matt. 28:20)! The Great Commission is still the guiding
goal, the main thing (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).

▣ “but you go on speaking and do not be
silent” These are both imperatives
(present active and aorist active). Fear must not silence the
gospel proclaimer! Our emotions go up and down, but Acts 1:8 is still the
guiding light (cf. II Tim. 4:2-5).

18:10 “I am with you” There is no
greater promise (cf. Gen. 26:24; Exod 3:12; 33:4; Ps. 23:4; Matt. 28:20; Heb.
13:5). Notice He is with us, not for our personal comfort or security, but for
evangelistic boldness (so too, the purpose of the filling of the Spirit in
Acts). The Spirit’s presence is for proclamation, not personal peace alone.

▣ “for I have many people in this city”
The phrase “I have many people” is an allusion to the OT use of this term for
Israel (i.e., the people of God), but now in the NT it refers to those in
Corinth (Jews and Gentiles) who would respond to the gospel message. There is no
more Jew or Greek (cf. Rom. 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11). The
church is now called by OT titles (cf. Gal. 6:16; I Pet. 2:5,9; Rev. 1:6).

This is an emphasis of God’s predestination and foreknowledge (cf. Romans 9;
Ephesians 1). Oh, if we could only see the book of Life
now! The church’s witness is effective (cf. Rev. 13:8). Personal
assurance is for evangelistic boldness, not the confirmation of a ticket to
heaven when believers die!

18:11 This verse helps establish a
possible chronology for Paul’s missionary travels. Although the phrase is
ambiguous, it implies a preaching mission of eighteen months in Corinth.

NASB (UPDATED) TEXT: 18:12-17
¹²But while Gallio was proconsul
of Achaia, the Jews with one accord rose up against Paul and brought him before
the judgment seat, ¹³saying, “This man persuades men to worship God
contrary to the law.” ¹⁴But when Paul was about to open his mouth,
Gallio said to the Jews, “If it were a matter of wrong or of vicious crime, O
Jews, it would be reasonable for me to put up with you; ¹⁵but if
there are questions about words and names and your own law, look after it
yourselves; I am unwilling to be a judge of these matters.” ¹⁶And he
drove them away from the judgment seat. ¹⁷And they all took hold of
Sosthenes, the leader of the synagogue, and began beating him in front of
the judgment seat. But Gallio was not concerned about any of these things.

18:12 “Gallio” From biblical and
extra-biblical sources we learn that this was a fair and competent political
leader. His brother, Seneca, says of him, “Even those who love my brother Gallio
to the utmost of their power do not love him enough” and “no man was ever as
sweet to one as Gallio is to all.” This political appointee helps us to date
Paul’s journeys. He was a proconsul for two and one half years starting in
a.d. 51.

▣ “Gallio was proconsul of Achaia”
Luke is an accurate historian. The names of Roman officials in this area had
changed since a.d. 44; “proconsul” (cf. 13:7; 19:38) was
correct because Emperor Claudius gave this province to the Senate.

▣ “the Jews with one accord” Luke uses
this phrase many times to express the unity of the believers (cf. 1:14; 2:1,46;
4:24; 5:12; 8:6; 15:25), but here it denotes the unity of the jealousy and
anti-gospel rebellion of the Jews of Corinth (cf. v. 6). Other examples of the
use of this phrase in a negative sense are 7:57; 12:20; and 19:29. The term
“Jews” often has a pejorative sense in Luke’s writings.

▣ “brought him before the judgment seat”
This is the word
bēma (literally, “step”). It was the seat or raised platform of Roman
justice (cf. Matt. 27:19; John 19:13; Acts 25:6,10,17; II Cor. 5:10).

18:13 “to worship God contrary to the law”
This Jewish claim that Christianity was a violation of their laws and,
therefore, not a part of Judaism, was a very important legal issue. If Gallio
had ruled on this charge, Christianity would have become an illegal religion.
But, as it was, Christianity enjoyed political protection (it was seen as a sect
of Judaism, which was a legal religion) under Roman law until Nero’s
persecution, 10-12 years later.

It is even possible that one of Luke’s purposes in writing Acts was to
document that Christianity was not a threat to Roman authority. Every Roman
official is recorded as recognizing this fact.

18:14 “If” This is a second class conditional sentence. It is a
rare construction that makes a false statement in order to make a point or
continue a discussion. It is often called “contrary to fact” condition. This
should be translated “if it were a matter of wrong or of vicious crime, which it
is not, then it would be reasonable for me to put up with you, which it is not.”

18:15 “if” This is a
first class conditional sentence. The legal issue was, in reality, a
religious issue. Gallio wisely recognized the true motive of the Jews. He could
not and would not act as a judge in these kinds of matters.

18:16 “he drove them away” This is the
only occurrence of this
verbin the NT, but it was used
several times in the Septuagint (cf. I Sam. 6:8; Ezek. 34:12). It is an
intensified form of elaunō, which means to expel forcibly.

18:17 “they all took hold of Sosthenes”
“They all” refers to the Jews of v. 12 or possibly to Greeks, which shows the
underlying anti-Semitism of these Greek cities. A Sosthenes is mentioned in I
Cor. 1:1; whether he is the same one or not is uncertain, but it is a rather
rare name. This Sosthenes had taken Crispus’ place as leader of the synagogue.
Why the Jews should beat him is uncertain. Maybe he let Paul speak at the
synagogue.

▣ “But
Gallio was not concerned about any of these things” This Roman political
leader, unlike Pilate, would not be swayed by the crowd.

NASB (UPDATED) TEXT: 18:18-21
¹⁸Paul, having remained many days
longer, took leave of the brethren and put out to sea for Syria, and with him
were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a
vow. ¹⁹They came to Ephesus, and he left them there. Now he himself
entered the synagogue and reasoned with the Jews. ²⁰When they asked
him to stay for a longer time, he did not consent, ²¹but taking leave
of them and saying, “I will return to you again if God wills,” he set sail from
Ephesus.

18:18 “Cenchrea” This was one of two
seaports of Corinth. It was located on the Aegean Sea, on the east side of the
narrow isthmus on which Corinth was located. It is mentioned again as the site
of a church in Rom. 16:1.

▣ “keeping a vow” This refers to a
chronologically limited Nazarite vow described in Num. 6:1-21 (cf. F. F. Bruce,
Answers to Questions, p. 52). Paul does this again in Acts 21:24 (see note
there). The cutting or shaving of the head would denote the end of the vow.

Both A. T. Robertson and M. R. Vincent think this was not a Nazarite vow
because it could only be terminated in Jerusalem according to Jewish custom.
Paul did become all things to all men to win some (cf. I Cor. 9:19-23). We can
be sure this vow was for evangelism, not legalism! And, of course, there is
always the possibility that it was Aquilla who shaved his head.

18:19 “Ephesus” This was a large
commercial city in western Asia Minor. After the harbor at Miletus was destroyed
by silt from the Maeander River, the commercial trade moved up the coast to
Ephesus, which also had a natural harbor. By the NT period the best days of
Ephesus had passed. It was still a large and influential city, but nothing like
its past glory.

1. It was the largest city of the Roman province of Asia Minor. It was not
the capital, though the Roman governor lived there. It was a commercial center
because of it excellent natural harbor.

2. It was a free city, which allowed it to have local government and much
freedom, including no garrison of Roman soldiers.

3. It was the only city which was allowed to hold the bi-annual Asian games.

4. It was the site of the Temple to Artemis (Diana in Latin), which was one
of the seven wonders of the world of its day. It was 425′ x 220′ with 127
columns, which were 60′ tall; 86 of them were overlaid with gold (see Pliny’s
Hist. Nat. 36:95ff). The image of Artemis was thought to have been a
meteor which resembled a many-breasted female figure. This meant that there were
many cultic prostitutes present in the city (cf. Acts 19). It was a very
immoral, multi- cultural city.

5. Paul stayed in this city more than three years (cf. Acts 18:18ff; 20:13).

6. Tradition asserts that it became John’s home after Mary’ death in
Palestine.

▣ “he
himself entered the synagogue and reasoned with the Jews” Paul loved his
people (cf. Rom. 9:1-5). He tried without fail to reach them with and for the
gospel.

18:20 These Jews were like the
Bereans. They were willing to listen. Why Paul was unwilling to stay is not
stated in the text, but in v. 21 it shows he was willing to return at God’s
direction at a later date.

18:21 “I will return to you again if God
wills” Paul believed his life was in God’s hands, not his own (cf. Rom.
1:10; 15:32; I Cor. 4:19; 16:7). This is the biblical worldview (cf. Heb. 6:3;
James 4:15; I Pet. 3:17). Paul will return and Ephesus will become his major
focus on the third missionary journey.

NASB (UPDATED) TEXT: 18:22-23

²²When
he had landed at Caesarea, he went up and greeted the church, and went down to
Antioch. ²³And having spent some time there, he left and
passed successively through the Galatian region and Phrygia, strengthening all
the disciples.

18:22 Verse 21 ends with Paul sailing
from Ephesus. Verse 22 has him landing in Palestine (Caesarea) and visiting the
church in Jerusalem (“he went up,” theologically speaking) and then (down) to
Antioch of Syria. It must be remembered that Luke is not recording a daily
exhaustive travel itinerary, but jumping from one significant theological event
to another. Acts is not modern history, but it is a good, accurate history!
Verse 22 ends the second missionary journey and verse 23 begins the third
missionary journey.

▣ “the church” See Special Topic at
5:11.

▣ “the Galatian region and Phrygia”
This phrase “Galatian region” is still the source of controversy among scholars
as to whether this refers to racial or political divisions within modern central
Turkey.

The Phrygian region is first mentioned in 2:10. Some who experienced
Pentecost were from this area. Paul was forbidden to preach in this area in
16:6.

One wonders if the phrase “strengthening all the disciples” in the latter
part of v. 23 refers to Pentecost converts in Phrygia or Paul’s converts in
Derbe, Lystra, and Iconium, which were in the Pisidian southern part of the
Roman province of Galatia.

This is the beginning of Paul’s third missionary journey (cf. 18:23-21:16).

▣ “strengthening all the disciples”
Paul took the Great Commission of Matt. 28:19-20 seriously. His ministry
involved both evangelism (cf. Matt. 28:19) and discipleship (cf. 15:36; Matt.
28:20).

NASB (UPDATED) TEXT: 18:24-28
²⁴Now a Jew named Apollos, an
Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the
Scriptures. ²⁵This man had been instructed in the way of the Lord;
and being fervent in spirit, he was speaking and teaching accurately the things
concerning Jesus, being acquainted only with the baptism of John; ²⁶and
he began to speak out boldly in the synagogue. But when Priscilla and Aquila
heard him, they took him aside and explained to him the way of God more
accurately. ²⁷And when he wanted to go across to Achaia, the brethren
encouraged him and wrote to the disciples to welcome him; and when he had
arrived, he greatly helped those who had believed through grace, ²⁸for
he powerfully refuted the Jews in public, demonstrating by the Scriptures that
Jesus was the Christ.

18:24-28 This seems to be an account
related to either

1. Priscilla and Aquila

2. John the Baptist’s followers (it is not in chronological sequence)

3. its function as a letter of recommendation for Apolos by Paul

18:24 “a Jew named Apollos” It is
highly unusual for a Jew to be named after a Greek god. He was a highly educated
and eloquent preacher (cf. 18:24-19:1). His ministry in Corinth was helpful, but
became problematic when one of the three factions (supporters of Paul, Peter,
Apollos, cf. I Cor. 1-4) took him as their champion. He refused to return to
Corinth (cf. I Cor 16:12).

▣ “an Alexandrian by birth” This was
the second largest city of the Roman Empire, known for its large library and
academic flavor. It had a large Jewish population (for which the Hebrew Bible
was translated into Greek, the Septuagint) and was the home of Philo, a famous
Jewish, neo-Platonist, allegorical scholar.

▣ “came to Ephesus” Acts is not a
detailed, chronological writing. Paul had just left (cf. v. 23).

▣ “an eloquent man” This term in Koine
Greek can mean either eloquent or educated. In the Septuagint logios is
used of the oracles of God. Apollos was obviously more gifted in public speaking
(Greek rhetoric) than Paul (compare I Cor. 1:17; 2:1; II Cor. 10:10; and 11:6).
He was a powerful preacher!

▣ “and he was mighty in the Scriptures”
The term “Scriptures” refers to the OT (cf. I Thess. 2:13; II Tim. 3:16; I Pet.
1:23-25; II Pet. 1:20-21), with the exception of II Pet. 3:15-16, where Paul’s
writings (by analogy) are attributed inspired status. Apollos knew his OT well.

The word “mighty” is dunatos, which is used of Jesus’ might in word
and deed in Luke 24:19, and of Moses in Acts 7:22.

18:25 “This man had been instructed”
This is a periphrastic pluperfect passive (cf. Luke
1:4). He had been trained in the teachings of Jesus, but only up to a certain
level or time period. Curtis Vaughan, Acts, p. 118, footnote #2, lists
the things Apollos may have known and preached.

1. John was the forerunner of the Messiah.

2. He pointed out the Messiah as the Lamb of God who takes away the sins of
the world.

3. Jesus of Nazareth was the Messiah.

I also think that repentance was probably emphasized in his preaching because
it was in both John’s and Jesus’ preaching.

▣ “in the way of the Lord” “The way”
was the first title used to describe the followers of Jesus in Acts (cf. 9:2;
19:9,23; 22:4; 24:14,22; John 14:6). It was used often in the OT (cf. Deut.
5:32-33; 31:29; Ps. 27:11; Isa. 35:8), where it speaks of lifestyle faith. It is
uncertain whether it has that meaning in this text (cf. 18:26).

Apollos also knew something about Jesus, but apparently it was His early
earthly ministry and not the post-Calvary, post-resurrection gospel.

▣
“being fervent in spirit” This is literally “burning in spirit.” This
phrase is meant to describe the enthusiasm of Apollos for what he did know and
understand about the life and teachings of Jesus.

▣ “being acquainted only with the baptism of
John” This phrase about Apollos may have been the literary technique that
Luke used to introduce the followers of John in 19:1-7. There were several
heresies that developed in first century Palestine connected with John the
Baptist’s teaching and preaching.

John was the last OT prophet who prepared for the coming of the Messiah (cf.
Isa. 40:3; Matt. 3:3), but he was
not the first gospel preacher.
If Apollos’ preaching focused too much on John, then he missed the full
significance of Jesus. Both John and Jesus emphasized “repentance,” “faith,” and
“godly living.” Both initially called the Jews to a new commitment to faith and
practice (covenant faithfulness and personal faith in YHWH). However, Jesus’
message developed into the bold assertion of His central place (e.g., John 10
and 14), possibly this is what Apollos lacked.

18:26 “he began to speak out boldly in the
synagogue” This
verb is used of Paul speaking to
the Jews in the synagogue in 13:46; 14:3; 19:8 and before Festus in 26:26.
Apollos was a powerful and effective preacher.

▣ “in the synagogue” Notice Priscilla
and Aquila were also there. This was Paul’s regular custom also.

▣ “Priscilla and Aquila” She is
mentioned first several times, 18:18,26; Rom. 16:3; II Tim. 4:19. This is highly
unusual. Possibly she was the strongest personality or of Roman nobility. In
Acts 18:2, Aquila is said to be Jewish, but never Priscilla. They were forced to
leave Rome under Emperor Claudius’ edict in
a.d. 49. They met and befriended Paul in Corinth and followed him to
Ephesus. The three of them were tent makers.

▣ “took him aside” This term is used
to describe someone being accepted or received as a friend. It is uncertain how
or where Priscilla and Aquila did this for Apollos. They may have talked to him
privately or taken him home with them. Notice they did not embarrass him or
challenge him publicly!

▣ “explained to him the way of God more
accurately” He was teachable, which is rare for gifted, educated humans!
He obviously responded to their fuller information about Jesus.

18:27 “he wanted to go across to Achaia”
The Greek manuscript D adds “at the urging of Corinthian Christians.” He was
their kind of preacher (Greek rhetorical style).

▣ “the brethren. . .wrote” Letters of
recommendation from one church to another are referred to in Rom. 16:1; II Cor.
3:1; and II John. This was the early church’s way of avoiding false and
disruptive traveling preachers.

▣ “he greatly helped those who had believed
through grace”
There are two ways to understand this phrase.

1. this refers to believers already saved by grace (NASB, NKJV, NRSV, TEV)

2. this refers to God’s gracious empowering of Apollos (NJB)

The main verb, helped,
(contributed) is an aorist middle indicative. Apollos was a
blessing!

The participle “believed” is a perfect active, implying they were already
believers. Apollos was functioning as a discipler, not an evangelist, in
Corinth.

18:28 Apollos used the OT in the same
way as Peter, Stephen, and Paul. Demonstrating from the OT that Jesus was the
Messiah was a recurrent pattern in the sermons to the Jews in Acts (see note at
17:3).

DISCUSSION
QUESTIONS

These discussion questions are provided to help you think through the major
issues of this section of the book. They are meant to be thought-provoking, not
definitive.

1. Why is Priscilla listed first so often in the New Testament?

2. How did Paul get to know Priscilla and Aquila? Why?

3. Did Priscilla and Aquila ever return to Rome? How do we know?

4. Compare Paul and Apollos’ preaching styles.

5. Was Apollos a Christian before he visited with Aquila and Priscilla?

ACTS 19

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul at Ephesus	Paul at Ephesus	Paul’s Long Ministry in Ephesus	Paul in Ephesus	The Disciples of John at Ephesus
19:1-7	19:1-10	19:1-7	19:1-2a	19:1-7
			19:2b
			19:3a
			19:3b
			19:4	Foundation of the Church at Ephesus
			19:5-7
19:8-10		19:8-10	19:8-10	19:8-10
The Sons of Sceva	Miracles Glorify Christ		The Sons of Sceva	The Jewish Exorcists
19:11-20	19:11-20	19:11-20	19:11-14	19:11-12
				19:13-17
			19:15
			19:16-20
				19:18-19
				19:20
The Riot at Ephesus	The Riot at Ephesus		The Riot in Ephesus	Paul’s Plans
19:21-27	19:21-41	19:21-22	19:21-22	19:21-22
				Ephesus: The Silversmiths’ Riot
		19:23-27	19:23-27	19:23-31
19:28-41		19:28-41	19:28-34
				19:32-41
			19:35-41

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 19:1-7
¹It happened that while Apollos
was at Corinth, Paul passed through the upper country and came to Ephesus, and
found some disciples. ²He said to them, “Did you receive the Holy
Spirit when you believed?” And they said to him, “No, we have not even
heard whether there is a Holy Spirit.”
³And he said, “Into what then were you baptized?” And they said,
“Into John’s baptism.”
⁴Paul said, “John baptized with the baptism of repentance, telling
the people to believe in Him who was coming after him, that is, in Jesus.” ⁵When they heard this, they were baptized in the name of the Lord Jesus. ⁶And when Paul had laid his hands upon them, the Holy Spirit came on them,
and they began
speaking with tongues and prophesying. ⁷There were in all about
twelve men.

19:1 “upper country” This refers to an
alternate route through the higher (i.e., elevation) country and to the churches
started on Paul’s previous missionary activity in South Galatia.

▣ “Ephesus” Michael Magill, NT
TransLine, p. 413, #25, has an informative note.

“This was the capital city of Asia, where Paul was forbidden to go in 16:6.
He stopped there briefly in 18:19-21, planning to return. Now he spends over two
years here, 19:10.”

▣ “disciples” The term implies they
were believers (cf. v. 2, “when you believed,” see Special Topics at 3:16 and
6:5) in Jesus as the Messiah through John the Baptist’s messages or possibly
through Apollos’ preaching.

The Spirit apparently sent Paul by this upper route for the very purpose of
helping these “disciples” know and experience the full truth of the gospel.

19:2 “Did you receive the Holy Spirit when
you believed” The fact that they are called “disciples” (v. 1) and the
statement “when you believed” imply they were believers. This question links (1)
the personal reception of the Spirit at the time one believed (aorist active indicative and
aorist active participle) and (2) the Spirit’s preparatory action,
without which no one could even believe (cf. John 6:44,65; Rom. 8:9). There are
levels and stages of the Spirit’s work (cf. Acts 8:11, 15-17). The book of Acts
itself should warn modern interpreters not to be dogmatic in the “necessary”
elements and order of salvation. Acts records what occurred, not what should
occur every time. Salvation is a personal relationship which involves the whole
person, but often this is a progressive experience as the relationship deepens
and more scriptural information is understood. See Special Topic at 2:40.

▣ “No, we have not even heard whether there
is a Holy Spirit” John’s preaching could
not have produced spiritual effect without the Spirit (cf. Rom. 8:6-11; I
Cor. 12:3; I John 4:2). John mentioned the Spirit in his preaching (cf. Matt.
3:11; Mark 1:8; Luke 3:16; John 1:32-33), but it must be remembered that his was
a message of preparation, not fulfillment (cf. Isa. 40:3; Matt. 3:3). John was
the last OT prophet and transitional preacher and preparer for the coming of the
Messiah. He pointed people to Jesus (cf. John 1:19-42).

19:3 “Into what then were you baptized”
They were followers of John the Baptist. Apparently they were faithful to the
light they had, but needed further clarification about the life, death,
resurrection, and ascension (i.e., the gospel) of Jesus, just like Apollos (cf.
18:24-28).

19:3-4 “John’s baptism” John’s baptism
involved repentance and expectation (cf. Matt. 3:11; Mark 1:15). However, it
must be consummated by faith in Jesus. From history we know that there were
several heretical groups that formed in the first century claiming to be
followers of John the Baptist (Recognitions of Clement, chapter 60).
Recording this account may have been Luke’s way of nullifying the effect of
these groups. John’s ministry pointed away from himself and to Jesus (cf. John
1:19-42).

19:4 “believer in Him” See Special
Topics: Believe at 3:16 and 6:5.

19:5 “They were baptized” See Special
Topic at 2:38.

▣ “in the name of the Lord Jesus” Luke
describes baptism as “in the name of Jesus” (cf. 2:38; 8:12,16; 10:48). See
SPECIAL TOPIC: THE NAME OF THE LORD at 2:21. Matthew describes baptism as “in
the name of the Father and the Son and the Holy Spirit” (cf. Matt. 28:19). The
baptism formula is not the key to salvation, but the heart of the person being
baptized. To view the formula as the key is to place the emphasis in the wrong
place. Salvation is not the sacramental correctness of a rite, but an entering
into a repentant/faith relationship with Jesus. See note at 2:38.

As far as we know, Apollos, who also only knew the baptism of John, was not
rebaptized! The Spirit was obvious in his powerful preaching and teaching.

19:6 “Paul had laid his hands upon them, the
Holy Spirit came on them” The laying on of hands is often mentioned in
connection with the Spirit (cf. 8:16-17; 9:17), but not always (cf. 10:44, see
Special Topic at 6:6). The Bible links the Spirit with the believer in three
different ways:

1. at the time of belief

2. at the time of baptism

3. with laying on of hands

This diversification should warn us against dogmatism in the matter. Acts is
not intended to teach a set pattern, but to describe the dynamic movement of the
Spirit.

I must admit that these twelve disciples of John speaking in tongues is
surprising to me. Usually in Acts tongues are evidence for the believing Jewish
proclaimers that God

1. has accepted a new group or

2. broken down a geographical barrier (see full note at 2:4b)

What new group did these men represent? They were already disciples (cf. v.
1). Why did Luke choose to record this event? He chooses to introduce it with
Apollos in chapter 18. This just does not fit the pattern, which probably means
that modern interpreters are trying to fit an agenda or interpretive grid over
Luke’s writing that just does not fit! Maybe this event of speaking in tongues
is more like those in Corinth!

There is an interesting variety in the way the NT describes the coming of the
Spirit to individuals.

1. came upon (erchomai plus epi), cf. Matt. 3:16; Luke 19:6
[just epi, 2:25]

2. baptized with, cf. Matt. 3:11; Mark 1:8; Luke 3:16; 11:16; John 1:33; Acts
1:5

3. descended upon, cf. Matt. 3:16; Mark 1:10; Luke 3:22

4. coming upon (eperchomai plus epi), cf. Luke 1:35; Acts 1:8

5. filled with, cf. Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9,52

6. poured out (ekcheō), cf. Acts 2:17-18,33; 10:45; Titus 3:6

7. received, cf. Acts 2:33,38; 8:15,17,19; 10:47; 19:2

8. given, Acts 5:32; 10:45; 15:8

9. fallen upon (epipiptō), cf. Acts 8:16; 10:44; 11:15

▣ “and prophesying” This term has OT
connotations of ecstatic behavior (cf. I Sam. 10:10-12; 19:23-24). The context
may support this interpretation. However, this term in I & II Corinthians (cf. I
Cor. 11:4,5,9; 14:1,3,4,5,24,31,39) implies a bold proclamation of the gospel.
It is difficult to define prophecy in the NT. Since the filling of the Spirit is
often linked with a bold proclamation of the gospel, this may be the intent of
this context also. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at 11:27.

19:7 “There were in all about twelve men”
Twelve is one of several numbers often used symbolically in the Bible, but here
it seems to be historical. See Special Topics: Twelve at 1:22 and Symbolic
Numbers in Scripture at 1:3.

NASB (UPDATED) TEXT: 19:8-10
⁸And he entered the synagogue and
continued speaking out boldly for three months, reasoning and persuading them
about the kingdom of God. ⁹But when some were becoming hardened and
disobedient, speaking evil of the Way before the people, he withdrew from them
and took away the disciples, reasoning daily in the school of Tyrannus. ¹⁰This
took place for two years, so that all who lived in Asia heard the word of the
Lord, both Jews and Greeks.

19:8 “he entered the synagogue” This
was his standard pattern (cf. 9:20; 13:5,14; 14:1; 17:2, 10; 18:4,19,26).

▣
“speaking out boldly” This is a
perfect middle indicative. It was one of the results of being “Spirit
filled” (cf. 4:13,29,31; 9:28,29; 14:3; 18:26). Paul prays for this very thing
in Eph. 6:19.

▣
“three months”
This synagogue at Ephesus apparently allowed Paul to preach, teach, and reason
with them for many Sabbaths. This in itself shows a degree of openness to the
gospel and is a tribute to Paul’s God-given abilities.

▣ “the kingdom of God” This is the
central theme of Jesus’ preaching. It refers to the reign of God in human lives
now that will one day will be consummated over all the earth, as it is in heaven
(cf. Matt. 6:10). See Special Topic at 1:3.

19:9 “some were becoming hardened and
disobedient” All who hear the gospel have a choice (cf. 17:32, 34). This
reflects the parable of the sower (cf. Matthew 13; Mark 4). It is the mystery of
the iniquity (cf. II Cor. 4:4).

The term “hardened” (sklērunō) is an
imperfect passive indicative (disobedient is an
Imperfect active indicative), which implies the beginning of an action or
a repeated action in past time. This is the very word used in Rom. 9:18 to
describe God’s hardening of Israel’s heart and also the repeated verb in Hebrews 3 and 4 (cf. 3:8,13,15; 4:7)
dealing with Israel’s hardness of heart during the Wilderness Wandering Period.
God does not actively harden the hearts of humans whom He loves and are made in
His image, but He does allow human rebellion to manifest itself (cf. Rom.
1:24,26,28) and personal evil to influence His created ones (cf. Eph. 2:1-3;
4:14; 6:10-18).

▣ “speaking evil of the Way before the
people” The gospel is so radically different from the exclusivism and
performance-oriented mind set of Judaism that there was no common ground
possible if the basic tenets of the gospel were rejected.

Luke’s recurrent pattern of aggressive Jewish opposition to the gospel
continues (cf. 13:46-48; 18:5-7; 19:8-10; 28:23-28).

▣ “the Way” See the notes at 18:25 and
19:23.

▣ “the school of Tyrannus” The codex
Bezae, D, from the fifth century, adds that Paul taught from 11:00 a.m. to 4:00
p.m., when most of the city had a rest period and the building was available.
This may be an item of oral tradition. Paul would work at his trade during
regular business hours and then teach during the rest period (cf. 20:34).

There have been several theories as to the identification of Tyrannus.

1. He was a sophist mentioned by Suidas. Suidas wrote in the tenth century,
but used reputable sources back to classical times. His literary work is like an
encyclopedia of political, literary, and ecclesiastical persons.

2. He was a Jewish rabbi (Meyer) who operated a private school for teaching
the law of Moses, but there is no textual evidence for this position.

3. This was a building which was originally a gymnasium but later a lecture
hall owned by or named after Tyrannus.

Paul had to leave the synagogue and apparently there were too many converts
to use a house, so he rented a lecture hall. This allowed him some contact with
the population of Ephesus.

19:10 “two years” In 20:31 Paul states
the length of his entire time in the province (three years).

▣ “all
who lived in Asia heard” This is an obvious hyperbole. Jesus often spoke
in overstatements. It is simply part of the idiomatic nature of eastern
literature.

SPECIAL TOPIC: EASTERN LITERATURE

NASB (UPDATED) TEXT: 19:11-20
¹¹God was performing
extraordinary miracles by the hands of Paul,
¹²so that handkerchiefs or aprons were even carried from his body to
the sick, and the diseases left them and the evil spirits went out. ¹³But
also some of the Jewish exorcists, who went from place to place, attempted to
name over those who had the evil spirits the name of the Lord Jesus, saying, “I
adjure you by Jesus whom Paul preaches.” ¹⁴Seven sons of one Sceva, a
Jewish chief priest, were doing this. ¹⁵And the evil spirit answered
and said to them, “I recognize Jesus, and I know about Paul, but who are you?” ¹⁶And the man, in whom was the evil spirit, leaped on them and subdued all
of them and overpowered them, so that they fled out of that house naked and
wounded. ¹⁷This became known to all, both Jews and Greeks, who lived
in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being
magnified. ¹⁸Many also of those who had believed kept coming,
confessing and disclosing their practices. ¹⁹And many of those who
practiced magic brought their books together and began burning them in
the sight of everyone; and they counted up the price of them and found it fifty
thousand pieces of silver. ²⁰So the word of the Lord was growing
mightily and prevailing.

19:11 This is not the first time God
used extraordinary miracles to confirm His truth and His speaker (cf. 3:1-10;
5:15; 8:6,13; 9:40-42; 13:11-12; 14:8-11). Superstition and occult practices
were widespread and entrenched in Ephesus. God, being rich in mercy, allowed His
supernatural power and authority, resident in His Messiah, to express itself
through Paul to these Satanic-bound people. Oh, the mercy of God!

19:12 “handkerchiefs” These were
possibly sweat bands tied around the head during work.

▣ “aprons” This refers to work aprons,
somewhat like carpenters’ aprons. These healings showed God’s compassion, power,
and confirmed the gospel and the ministry of Paul.

▣ “the evil spirits went out” Here
these demons (cf. Luke 10:17) are called “evil spirits” (cf. Matt. 12:45; Luke
7:21; 8:2; 11:26; Acts 19:12,13,15,16). But Luke also calls them “unclean
spirits” (cf. 5:16; 8:7; see Special Topics at 5:3 and 5:16). In Acts 16:16 the
demon is called “the spirit of python (divination).” All of these phrases seem
to be synonymous.

Paul often speaks of demonic categories like “all rule and authority and
power and dominion” (Eph. 1:21), “the rulers and the authorities in heavenly
places” (Eph. 3:10), or “against the rulers, against the power, against the
world forces of this darkness, against the spiritual forces of wickedness
in the heavenly places” (Eph. 6:12). These must refer to some levels of
organized demonic spirits. But how, why, where, and who are all speculative
because the Bible does not choose to reveal a detailed description of the
spiritual realm. It does clearly reveal Christ’s power (and His Apostles’) over
Satan and his kingdom of darkness and death. Jesus’ “name” is above every name!
Knowing Him brings salvation, peace, wholeness, restoration, and health.

SPECIAL TOPIC: ANGELS IN PAUL’S WRITINGS

19:13-16 “Jewish exorcists” Jewish
exorcists were common (cf. Luke 11:19). This context clearly shows that exorcism
is not by magic formula (names), but by personal relationship with Jesus. If
this passage were not so sad it would be funny! Josephus tells of a Jewish
exorcism rite in
Antiq. 8.2.5 by one Eleazar, using Solomon’s incantations.

19:13 “evil spirits” This refers to
the demonic. The NT speaks often of this spiritual reality, but does not discuss
its origin or details about its organization or activities. Curiosity, fear, and
practical ministry needs have caused much speculation. There is never a gift of
exorcism listed in the NT, but the need is obvious. Some helpful books are

1. Christian Counseling and the Occult by Kouch

2. Biblical Demonology and Demons in the World Today by Unger

3. Principalities and Powers by Montgomery

4. Christ and the Powers by Hendrik Berkhof

5. Three Crucial Questions About Spiritual Warfare by Clinton E.
Arnold

See Special Topic: The Demonic at 5:16.

19:14 “Sceva, a Jewish chief priest”
Modern scholars cannot find this name in any other writings. It is problematic
for a Jewish high priest (archiereus) to be in Ephesus. There was a local
synagogue, but the only Jewish temple was in Jerusalem. Luke uses this very word
several times in his Gospel and Acts for the High Priest and his family in
Jerusalem.

Some speculate that this man was somehow connected to the family of the High
Priest, or possibly head of one of the twenty-four orders of priests set up by
David (cf. I Chr. 24:7-19).

If this man and his sons were priests, it is surprising they did not use YHWH
as the powerful name to control the spirits as does the magic or occult.

19:15 “I recognize Jesus, and I know about
Paul” This first
verb is ginōskō; the second
is epistamai. They are somewhat synonymous. Both are used often in Acts,
but in this context there is obviously a distinction made between this demon’s
knowledge of Jesus as the Christ and Paul as His spokesperson.

19:17 Luke records this account to
show how the Spirit was magnifying (imperfect
passive indicative) Jesus (cf. John 14:25; 16:13-14).

19:18 “those who had believed” This is
a perfect passive participle. The question is,
were they believers in the occult or does this phrase refer to their new belief
in the gospel? It is also possible that new believers in the gospel still were
initially influenced by their past superstitions. See Special Topic: Greek Verb
Tenses Used for Salvation at 2:40.

Previous occultists may have been convinced by what happened to the Jewish
exorcists in vv. 13-16. The message of this incident, which showed the power of
the person/name of Jesus, spread rapidly (cf. v. 17). These people would have
been very conscious of the power of “the name.”

▣ “kept coming” This is an imperfect middle indicative.

▣ “confessing and disclosing their practices”
The ancient Mediterranean was awash in the occult. It was common belief that
revealing one’s magical formula made it ineffective. This was their way of
repudiating their past occultic activities. There is a type of magic literature
famous in the ancient world called “Ephesian writings”! This incident shows the
gospel’s superiority over the occult (cf. v. 20).

SPECIAL TOPIC: CONFESSION

19:19 “magic” See Special Topic at
8:9.

The “books” (biblous) could refer to large books or small scrolls of
papyri on which oaths or curses were written. These were worn as amulets. The
huge price shows (1) how superstitious these people were and (2) how the gospel
had set them free!

▣ “burning them in the sight of everyone”
These were very expensive and sought after books and parchments. Their burning
was these new believers’ public repentance and profession of faith in Christ,
not “the powers”!

19:20 The gospel message is
personified (i.e., the word of the Lord) and summarized. Luke’s summaries help
us divide Acts into six sections (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).

NASB (UPDATED) TEXT: 19:21-22
²¹Now after these things were
finished, Paul purposed in the spirit to go to Jerusalem after he had passed
through Macedonia and Achaia, saying, “After I have been there, I must also see
Rome.” ²²And having sent into Macedonia two of those who ministered
to him, Timothy and Erastus, he himself stayed in Asia for a while.

19:21

NASB“Paul purposed in the spirit”
NKJV“Paul purposed in the Spirit”
NRSV“Paul resolved in the Spirit”

TEV, NJB “Paul made up his mind”

TEV (footnote) “Paul, led by the Spirit,
decided”

Here is a combination of God’s sovereignty and mankind’s freewill. It is
uncertain whether this use of the term “spirit” refers to:

1. the Holy Spirit or

2. the human spirit (cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11;
5:4; 16:18; II Cor. 2:11; 7:13; 12:18; Gal. 6:18; Phil. 4:23).

If it is the Holy Spirit, this is another example of divine leadership
combined with appropriate human response.

Luke often has a brief comment to introduce events which occur later in his
account. It is surely possible that Luke has Paul deciding to go to Jerusalem as
a result of God’s leading (i.e., die, v. 21; see full note at 1:16), not
as the result of the riot caused by Demetrius and the guild of silversmiths in
Ephesus (cf. vv. 23-41).

▣ “I must also see Rome” Paul needed (dei)
to visit the church at Rome (cf. 9:15; Rom. 1:10) on his way to Spain (cf. Rom.
15:24, 28). He wanted them to know him and support his mission work. He also
wanted to add his blessing/gift to their situation.

19:22 “Erastus” There is a man by this
name mentioned in Rom. 16:23. He is called the city treasurer of Corinth. This
name occurs again in II Tim. 4:20. It may refer to the same person, but this is
uncertain.

▣ “he
himself stayed in Asia for a while” The gospel had gloriously spread,
affecting and converting the province (cf. I Cor. 16:9).

NASB (UPDATED) TEXT: 19:23-27
²³About that time there occurred
no small disturbance concerning the Way. ²⁴For a man named Demetrius,
a silversmith, who made silver shrines of Artemis, was bringing no little
business to the craftsmen; ²⁵these he gathered together with the
workmen of similar trades, and said, “Men, you know that our prosperity
depends upon this business. ²⁶“You see and hear that not only in
Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a
considerable number of people, saying that gods made with hands are no gods
at all. ²⁷“Not only is there danger that this trade of ours fall
into disrepute, but also that the temple of the great goddess Artemis be
regarded as worthless and that she whom all of Asia and the world worship will
even be dethroned from her magnificence.”

19:23 “the Way” This was the earliest
designation for Christianity. It speaks of the OT concept (ex. Ps. 1:1,6; 5:8;
25:4,8,9,12; 27:11; 37:5,7,23,34; 119:101, 105) of lifestyle faith (cf. Acts
9:2; 19:9,23; 22:4; 24:14,22; also possibly 18:25-26).

19:24 “silver shrines” This refers to
small silver images (1) of the Temple of Artemis or (2) the meteorite which
looked like a multi-breasted woman. Archaeology has found many silver images of
this goddess, but none of the shrine (temple) itself. It was one of the seven
wonders of the world. See note at 18:19, #4.

▣ “Artemis” The Artemis who was
worshiped at Ephesus is not to be identified with Diana of the Roman pantheon.
This goddess is closer to Cybele, the mother goddess. This religious practice
had much in common with the fertility cults of Canaan (see M. R. Vincent,
Word Studies, vol. 1, p. 271).

▣ “was no little business” This
persecution had an economic basis (cf. vv. 25,27). See full note on Luke’s
purposeful understatements (i.e., litotes) at 12:18.

▣ “craftsmen” From this Greek word we
get the English word “technician.” In the ancient Mediterranean world guilds or
associations of craftsmen were very popular and powerful. Paul would have been a
part of the tent-making guild.

19:26-27 This gives us an insight into
the success and permeation of Paul’s ministry in Asia.

▣ “that gods made with hands are not gods
at all“
This reflects the OT concept of the vanity of idolatry (cf. Deut. 4:28; Ps.
115:4-8; 135:15-18; Isa. 44:9-17; Jer. 10:3-11).

19:27 There are numerous passages in
Greek literature of the first century that mention Artemis of the Ephesians.
Apparently there were thirty-nine separate cities of the Mediterranean world
which were involved in the fertility worship of this mother goddess.

NASB (UPDATED) TEXT: 19:28-41

²⁸When they heard this
and were filled with rage, they
began crying out, saying, “Great is Artemis of the Ephesians!” ²⁹The
city was filled with the confusion, and they rushed with one accord into the
theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from
Macedonia. ³⁰And when Paul wanted to go into the assembly, the
disciples would not let him. ³¹Also some of the Asiarchs who were
friends of his sent to him and repeatedly urged him not to venture into the
theater. ³²So then, some were shouting one thing and some another,
for the assembly was in confusion and the majority did not know for what reason
they had come together. ³³Some of the crowd concluded it was
Alexander, since the Jews had put him forward; and having motioned with his
hand, Alexander was intending to make a defense to the assembly. ³⁴But
when they recognized that he was a Jew, a single
outcry arose from them all as they shouted for about two hours, “Great is
Artemis of the Ephesians!” ³⁵After quieting the crowd, the town clerk
said, “Men of Ephesus, what man is there after all who does not know that the
city of the Ephesians is guardian of the temple of the great Artemis and of the
image which fell down from heaven?
³⁶So, since these are undeniable facts, you ought to keep calm and to
do nothing rash. ³⁷For you have brought these men here who are
neither robbers of temples nor blasphemers of our goddess. ³⁸So then,
if Demetrius and the craftsmen who are with him have a complaint against any
man, the courts are in session and proconsuls are available; let them
bring charges against one another. ³⁹But if you want anything beyond
this, it shall be settled in the lawful assembly. ⁴⁰For indeed we are
in danger of being accused of a riot in connection with today’s events, since
there is no real cause for it, and in this connection we will be unable
to account for this disorderly gathering.” ⁴¹After saying this he
dismissed the assembly.

19:28 This verse shows how closely the
ancient world held religion and local traditions. Many people made their daily
living in ways connected to the local pagan temples.

▣
“Great is Artemis of the Ephesians” This fertility goddess was often
called “the Great.” This may have been the temple’s worship slogan.

19:29 “rushed. . .into the theater”
The ruins of this very large Roman amphitheater still remain today. It held
between 25 and 56 thousand people (estimates differ).

▣
“with one accord”
Acts often uses the phrase “one accord” to describe the unity and fellowship of
believers (cf. 1:14; 2:1,46; 4:24; 5:12; 8:6; 15:25), but also of how evil can
unite (cf. 7:57; 12:20; 18:12). Unity itself is not the goal. It is the purpose
of the unity which is crucial!

▣ “Gaius” He was from Derbe (cf.
20:4). This was a very common name, so definite identification is difficult (cf.
I Cor. 1:14; III John 3).

▣ “Aristarchus” He was from
Thessalonica (cf. 20:4; 27:2; Col. 4:10-11; Phil. 2:4).

19:30 “the disciples would not let him”
Paul was a strong-willed man! However, he allowed other believers to influence
some decisions (cf. v. 31).

19:31 “some of the Asiarchs” This term
means “local elected officials,” but was used in several senses. This is another
technical term for local political officials used so accurately by Luke.
Apparently they had become believers also, or at least friends of Paul. Again
Luke shows that Christianity was not a threat to the local governmental
authorities. It is verses like this one that cause some commentators to surmise
that Acts was written to be read at Paul’s trial in Rome. Again and again the
church came into conflict with Jews, but not with government!

19:32 “the assembly” This is the same
Greek word (ekklesia) used for the church. In Acts 19:32,39, and 41 it
refers to an assembly of townspeople.

The early church chose this term because of its use in the Septuagint for
“the assembly of Israel.” See Special Topic: Church (ekklesia) at 5:11.

▣ “the majority did not know for what reason
they had come together” It was a typical mob scene.

19:33 “Alexander” The local Jews
wanted it to be understood that they were a separate group from these itinerant
Christian missionaries, but it backfired on them. Whether this is the same man
mentioned in II Tim. 4:14 is uncertain, but I Tim. 1:20 makes it doubtful.

▣ “having motioned with his hand” This
was a cultural way of seeking silence so that one could speak (cf. 12:17; 13:16;
19:33; 21:40).

▣ “a defense” We get the English term
“apology” from this Greek term, which referred to a legal defense. Luke used
this verb often (cf. Luke 12:11; 21:14; Acts 19:32;
24:10; 25:8; 26:1,2,24) and the
noun in Acts 22:1 and 25:16.

19:34 This shows either (1) the
anti-Semitism of the Greco-Roman world or (2) this crowd’s anger at Paul’s
ministry.

19:35 “the town clerk” This was the
chief civil official, who acted as liaison with the Roman government in these
cities with famous temples. The term is grammateus. It is used most often
in Acts for Jewish scribes (cf. 4:5; 6:12; 23:9). In the Septuagint it referred
to Egyptian leaders who submitted records to higher authorities (cf. Exod. 5:6)
and to Jewish officers (cf. Deut. 20:5).

▣ “city of the Ephesians is guardian of the
temple” The word for guardian is literally “temple sweeper” (neōkos,
temple warden). This had become an honorific title, although originally it
referred to the lowest temple servants.

▣ “the image which fell down from
heaven” It was apparently a meteor shaped like a woman with many breasts.
This was a perfect idol for a fertility cult. The term “heaven” is literally
“which fell from Zeus (dios).”

19:37 The cause of the riot had no
true basis and, therefore, was liable for Roman judicial discipline (cf. v. 40).

19:38-39 “let them bring charges against one
another” Let them go through the proper channels provided for complaints.
These two verses also have two first class conditional sentences.

19:38 “proconsuls” There were two
kinds of Roman provinces, those controlled by the Emperor and those controlled
by the Senate (Augustus, Acts of Settlement, 27 b.c.). The Roman provinces were governed by

1. senatorial provinces governed by proconsuls or propraetors

2. imperial provinces governed by legatus pro proetors

3. other lesser or problem provinces governed by praefectus

4. free cities governed by local leaders, but under Roman guidelines

5. client states like Palestine governed by local leaders, but with limits
and restrictions

Ephesus was in a Senatorial province and thereby had a “proconsul.”
Proconsuls are mentioned three times:

1. Sergius Paulus, Cyprus, Acts 13:7-8,12

2. Annaeus Gallio, Achaia, Acts 18:12

3. no specific name, but the category, Ephesus, Acts 19:38

19:39-41 “assembly” This is the word
ekklesia, which was used by the Greek city-states for a town assembly. It
came to be used for the gathered church because in the Septuagint it translated
the Hebrew term for “assembly” (Qahal).

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Are we to view vv. 2-6 as a proof-text for

a. rebaptism of some believers

b. the laying on of hands to receive the subsequent blessing of speaking in
tongues?

2. Define prophesying (v. 6).

3. Why does Acts record Paul’s encounter with both Apollos and these twelve
disciples of John the Baptist?

4. Are vv. 11-12 normative for the church in all ages and cultures? Why/why
not?

5. Why is exorcism not included in the lists of spiritual gifts?

6. Why are believers not given more biblical information on this subject?

7. What was the purpose of these miraculous events? (cf. v. 17)

ACTS 20

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul’s Journey to Macedonia	Journeys in Greece	The Last Visit to Greece	To Macedonia and Achaia	Paul Leaves Ephesus
20:1-6	20:1-6	20:1-6	20:1-6	20:1-6
Paul’s Farewell Visit to Troas	Ministering in Troas	Paul’s Return to Palestine (20:7-21:14)	Paul’s Last Visit to Troas	Troas: Paul Raises a Dead Man to Life
20:7-12	20:7-12	20:7-12	20:7-12	20:7-12
The Voyage from Troas to Miletus	From Troas to Miletus		From Troas to Miletus	From Troas to Miletus
20:13-16	20:13-16	20:13-16	20:13-16	20:13-16
Paul Speaks to the Ephesian Elders	The Ephesian Elders Exhorted		Paul’s Farewell Speech to the Elders of Ephesus	Farewell to the Elders of Ephesus
20:17-24	20:17-38	20:17-18a	20:17-24	20:17-18a
		20:18b-24		20:18b-21
				20:22-24
20:25-35		20:25-35	20:25-31	20:25-27
				20:28
				20:29-32
			20:32-35
				20:33-35
20:36-38		20:36-38	20:36-38	20:36-38

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO VERSES 1-6

A. This is a very brief and, therefore, somewhat confusing summary of Paul’s
ministry in Macedonia and Greece on his third missionary journey.

B. The best way to sort out Paul’s ministry in this area is to consult his
letters, especially I and II Corinthians.

C. Luke attempts to detail Paul’s movements by using time markers and place
names, but its brevity causes confusion.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 20:1-6
¹After the uproar had ceased,
Paul sent for the disciples, and when he had exhorted them and taken his leave
of them, he left to go to Macedonia. ²When he had gone through those
districts and had given them much exhortation, he came to Greece. ³And
there he spent three months, and when a plot was formed against him by the
Jews as he was about to set sail for Syria, he decided to return through
Macedonia. ⁴And he was accompanied by Sopater of Berea, the son
of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of
Derbe, and Timothy, and Tychicus and Trophimus of Asia. ⁵But these
had gone on ahead and were waiting for us at Troas. ⁶We sailed from
Philippi after the days of Unleavened Bread, and came to them at Troas within
five days; and there we stayed seven days.

20:1 “After the uproar had ceased”
This phrase is ambiguous. It does not mean to imply that Paul left Ephesus
immediately because of the riot started by Demetrius. Paul did not leave because
of the riot, but because his evangelistic work was finished, as Demetrius’ own
statements made obvious (cf. 19:26).

▣ “Paul sent for the disciples and when he
had exhorted them” Paul was concerned with both evangelism and
discipleship (cf. v. 2; Matt. 28:18-20). The gospel, although received
individually, becomes a family to which service is due (cf. I Cor. 12:7). The
goal of local believers was a church!

20:2 “he had gone through those districts”
This possibly refers (1) to Illyricum (cf. Rom. 15:19) or (2) to the Macedonian
cities of Philippi, Thessalonica, and Berea.

▣ “he came to Greece” Greece (Hellas)
means the Roman Province of Achaia (cf. 19:21). This refers mainly to the city
of Corinth. Paul had an extended ministry in this area. During this time he
wrote Romans. He was worried about the church in Corinth, as I Cor. 16:5-9 and
II Cor. 2:12-13 clearly show.

20:3 This verse relates to Paul’s
travel plans. He often had to change them because of circumstances. In this
instance Paul thought it unwise (i.e., a plot by Jews) to board a pilgrim ship
heading toward Jerusalem, so he traveled by land.

▣ “a
plot was formed against him by the Jews as he was about to set sail” He
was possibly planning to sail on a Pilgrim ship that stopped at all ports on the
way taking Jewish pilgrims to the festivals in Jerusalem.

▣ “Sopater, Aristarchus, Secundus, Gaius,
Timothy, Tychicus, Trophimus” These are probably men from various
churches sent to accompany Paul’s special monetary gift to the church in
Jerusalem (cf. I Cor. 16:1-3; II Cor. 8-9).

1. Sopater is possibly the Sosipater of Rom. 16:21.

2. Aristarchus is mentioned in Acts 19:29; 27:2 and Col. 4:10.

3. Tychicus is mentioned in Eph. 6:21-22; Col. 4:7-8; II Tim. 4:12 and Titus
3:12.

4. Gaius is mentioned in Acts 19:29.

5. Trophimus is mentioned in Acts 21:29 and II Tim. 4:20.

The following is taken from my commentary on I Corinthians (see www.freebiblecommentary.org ).

“the collection” Logia is a
term which has been found in the Greek papyri in Egypt as a gift of money for a
religious purpose, but not related to a regular tax (cf. Moulton, Milligan,
The Vocabulary of the Greek Testament, p. 377). It is uncertain whether in
this context it refers to a regular gift or extra gift to the church. Paul began
this concern for the poor in Judea from a conversation with James, Peter, John,
and Barnabas in Gal. 2:10; 6:10. This specific offering was begun by the church
at Antioch where Paul and Barnabas served, Acts 11:27-30. This offering is
mentioned in several NT books (cf. Rom. 15:26; II Cor. 8-9; I Cor. 16:1). It was
an attempt to seal the relationship between the Hebrew mother church and the
Gentile churches.

Paul calls this one-time contribution by several names.

1.almsgiving, Acts 24:17

2.fellowship, Rom. 15:26,27; II Cor. 8:4; 9:13

3.an indebtedness, Rom. 15:27

4.service, Rom. 15:27; II Cor. 9:12″

From II Cor. 8:6,16 it seems that Titus may have also been a church
representative. It is so strange that Luke never mentions Titus in Acts. The
theory has been that Titus was Luke’s brother and that modesty caused him to
omit his name. This may also explain the unnamed brother in II Corinthians 8:18,
who many think was Luke (Origen recorded in Eusebius’ His. Eccl. 6.25.6;
A. T. Robertson’s, Word Pictures in the New Testament, p. 245).

F. F. Bruce, Paul: Apostle of the Heart Set Free, comments on Titus
and Luke being brothers.

“One explanation of Luke’s silence about one who was such a trusted
lieutenant of Paul’s is that Titus was Luke’s brother; cf. W. M. Ramsay, St.
Paul the Traveler and the Roman Citizen (London, 1895), p. 390; Luke the
Physician and Other Studies (London, 1908), pp. 17 f.; A. Souter, ‘A
Suggested Relationship between Titus and Luke’, Expository Times 18
(1906-7), p. 285, and “The Relationship between Titus and Luke’, ibid.,
pp. 335 f. But if this relationship is maintained, then the possibility that
Luke is the ‘brother’ of 2 Corinthians 8:18 f. (see. p. 320) is ruled out:
Paul’s purpose in sending this ‘brother’ along with Titus was that he should be
an independent guarantor of the probity of the administration of the relief
fund, and this purpose would have been frustrated if critics had been given an
opportunity to draw attention to a blood-relationship between the two. Nothing
could have been better calculated to foster already existing suspicions” (p. 339
footnote #5).

20:5 “us” Luke begins again his
eyewitness account, which was discontinued in Philippi (cf. Acts 16). The “we”
sections are identified as 16:10-17; 20:5-15; 21:1-18; and 27:1-28:1b.

20:6 “the days of Unleavened Bread”
This seven-day feast in mid-April was combined with the one-day Passover feast
(cf. Exodus 13). Paul’s Jewish background influenced the way he viewed the
calendar. We know nothing of Jews or a synagogue at Philippi, so Paul did not
keep this feast for witnessing purposes (cf. I Cor. 9:19-23). Perhaps it is just
mentioned because he was planning his travel to be in Jerusalem by Pentecost
(cf. 20:16).

NASB (UPDATED) TEXT: 20:7-12
⁷On the first day of the week,
when we were gathered together to break bread, Paul began talking to
them, intending to leave the next day, and he prolonged his message until
midnight.
⁸There were many lamps in the upper room where we were gathered
together. ⁹And there was a young man named Eutychus sitting on the
window sill, sinking into a deep sleep; and as Paul kept on talking, he was
overcome by sleep and fell down from the third floor and was picked up dead. ¹⁰But Paul went down and fell upon him, and after embracing him, he said,
“Do not be troubled, for his life is in him.” ¹¹When he had gone
back up and had broken the bread and eaten, he talked with them a long
while until daybreak, and then left.
¹²They took away the boy alive, and were greatly comforted.

20:7 “On the first day of the week when we
were gathered together to break bread” This shows the early Church’s
procedure of meeting on Sundays (the first workday of the week) to have a
communal fellowship meal (v. 11) and the memorial supper (“breaking bread” is a
NT idiom for the Lord’s Supper). Jesus Himself set the precedent of Sunday
worship by His three post-resurrection appearances (cf. John 20:19,26; 21:1;
Luke 24:36; I Cor. 16:2).

The Helps for Translator series (The Acts of the Apostles by
Newman and Nida, p. 384) says that Luke is referring to Jewish time and that
this would have been Saturday evening (cf. TEV), but most translations are more
literal, “the first day of the week.” This is the only use of this phrase in
Acts. Paul uses the phrase “first day of the week” only in I Cor. 16:2, where it
implies Sunday.

▣
“prolonged his message” Paul wanted to teach and encourage as much as
possible (cf. vv. 2,31).

▣ “until midnight” The Jews began the
day at twilight or evening because of Genesis 1, while the Romans began the day
at midnight.

20:8 “There were many lamps” This must
have been a hot, stuffy, even smokey, atmosphere. It almost seems Luke is trying
to explain why Eutychus fell asleep.

20:9 “a young man” The term here
denotes a man in the prime of life. A different term is used in v. 12. It
denotes a child. Eutychus was a young adult.

▣ “Eutychus. . .was sinking into a deep
sleep, and as Paul kept on talking” This
present passive participle shows the biblical evidence both for long
sermons and sleeping listeners!

▣ “was picked up dead” Apparently he
was dead! See verse 12.

20:10 “fell on him and embraced him”
Paul acted much like Elijah and Elisha in the OT, who also raised the dead in
this same manner (cf. I Kings 17:21; II Kings 4:34). He tells his audience not
to be troubled, but in point of fact, I feel sure Paul was distressed by this
event!

▣ “Do not be troubled” This is a present imperative with a
negative article which usually means to stop an act already in process.

2:12

NASB, TEV “and were greatly comforted”

NKJV, NRSV “they were not a little comforted”
NJB“and were greatly encouraged”

The NKJV and NRSV are literal and
show Luke’s propensity for negated understatements (cf. 12:18; 15:2;
19:11,23,24; 20:12; 26:19,26; 27:20; 28:2).

NASB (UPDATED) TEXT: 20:13-16
¹³But we, going ahead to the
ship, set sail for Assos, intending from there to take Paul on board; for so he
had arranged it, intending himself to go by land. ¹⁴And when he met
us at Assos, we took him on board and came to Mitylene. ¹⁵Sailing
from there, we arrived the following day opposite Chios; and the next day we
crossed over to Samos; and the day following we came to Miletus. ¹⁶For
Paul had decided to sail past Ephesus so that he would not have to spend time in
Asia; for he was hurrying to be in Jerusalem, if possible, on the day of
Pentecost.

20:13 “the ship” Paul’s travel plans
had to be changed because of a plot against his life, which had been planned to
occur at sea (cf. v. 3). Perhaps Paul wanted to know who was on this ship before
he boarded. Paul went overland from Troas to Assos, where he would be picked up
by the ship from Troas. All of the people mentioned in v. 4 were already on this
ship.

20:14 “came to Mitylene” This is the
chief city of the island of Lesbos. It is the largest island off the coast of
Asia Minor (western Turkey).

20:15-16 It is amazing how much Luke
knew about sailing. He uses many technical sailing terms in his accounts (“we”
sections) of Acts. Several of the “we” sections involve sea travel. Obviously he
was a well educated man who traveled extensively.

20:15 “Chios” This is another island
in the Aegean Sea. It is a long, narrow island very near the coast.

▣
“Samos” This is yet another island off the west coast of Asia Minor,
close to Ephesus.

▣
“Miletus” This was once a large and important maritime city on the
southern coast of Ephesus at the mouth of the Maeander River. Paul landed here
and sent for the church leaders at Ephesus. It was about a thirty-mile trip.

20:16 “Paul had decided to sail past Ephesus”
This seems to imply that Paul had some volitional control over the ship. If so,
then either (1) they had hired a ship all to themselves or (2) they picked a
ship that did not stop at Ephesus.

▣ “if” This is a fourth class conditional (ei with optative mood), which expresses a wish.

▣ “Pentecost” This was the Jewish
feast fifty days after Passover. Paul missed Passover Feast because of verse 3.

CONTEXTUAL INSIGHTS TO ACTS 20:17-21:16

A. There is an element of self defense in this passage, as if some were
continuing to attack Paul personally (cf. v. 33).

B. This is the only example in Acts of Paul preaching to believers. In Acts
13:16ff he is addressing Jews, while in 14:15ff and 17:22ff he is addressing
pagan Greeks.

C. This message has many parallels to Paul’s letters, as one would expect.
Paul’s unique vocabulary is readily reflected in this farewell admonition. This
shows Luke’s faithfulness in recording the testimonies of others.

NASB (UPDATED) TEXT: 20:17-18a
¹⁷From Miletus he sent to Ephesus
and called to him the elders of the church. ¹⁸And when they had come
to him, he said to them,

20:17 “Miletus” This port was about 30
miles south of Ephesus.

▣ “elders” From this word (presbuteros)
we get “Presbyter” or “Presbyterian.” Because of Acts 20:17,28 and Titus 1:5,7
the terms “elders” (presbuteroi) and “bishops” (episcopoi) are
synonymous with the term “pastor” (poimenos, cf. Eph. 4:11). The term
“elder” had a Jewish background (Jewish tribal leaders) and “bishop” or
“overseer” had a Greek city-state political/administrative background.

There are only two groups of local church leaders mentioned in the NT—pastors
and deacons (cf. Phil. 1:1). There may be three groups listed in I Timothy 3,
which includes the widows’ role or deaconesses (cf. Rom. 16:1).

Notice that the term is plural.
This probably refers to house-church leaders (cf. 11:30; 14:23; 15:2, 4,6,22-23;
16:4; 21:18; I Tim. 5:17, 19; Titus 1:5; James 5:14; I Pet. 5:1).

▣ “the church” This Greek term (ekklesia)
is the word used for a town assembly (cf 19:39). However, it was used to
translate the OT phrase “the congregation (qahal) of Israel” in the
Septuagint. The early church chose it to describe the new body of believers
because it identified them with the OT people of God. The NT church saw
themselves as the true fulfillment of the OT promise because Jesus of Nazareth
was the true Messiah. See Special Topic at 5:11.

NASB (UPDATED) TEXT: 20:18b-24
¹⁸“You yourselves know, from the
first day that I set foot in Asia, how I was with you the whole time, ¹⁹serving
the Lord with all humility and with tears and with trials which came upon me
through the plots of the Jews; ²⁰how I did not shrink from declaring
to you anything that was profitable, and teaching you publicly and from house to
house, ²¹solemnly testifying to both Jews and Greeks of repentance
toward God and faith in our Lord Jesus Christ. ²²And now, behold,
bound in spirit, I am on my way to Jerusalem, not knowing what will happen to me
there, ²³except that the Holy Spirit solemnly testifies to me in
every city, saying that bonds and afflictions await me. ²⁴But I do
not consider my life of any account as dear to myself, so that I may finish my
course and the ministry which I received from the Lord Jesus, to testify
solemnly of the gospel of the grace of God.”

20:18 “You yourselves know. . .how I was with
you the whole time”
Paul’s walk and talk confirmed his relationship with Christ. The fact that Paul
states this so strongly in vv. 18-19 shows the presence of critics.

20:19 “serving the Lord with all humility”
This term begins a list of Christian virtues which produces unity (cf. Eph.
4:2-3). “Humility” is a uniquely Christian virtue which was not included in the
Greek moralists’ (Stoics) list of virtues. Both Moses (cf. Num. 12:3) and Jesus
(cf. Matt. 11:29) are described by this term. Paul uses it several times (cf.
Eph. 4:2; Phil. 2:3; Col. 2:18,23; 3:12).

SPECIAL TOPIC: VICES AND VIRTUES IN THE NT

▣ “with tears and with trials” Paul
lists the physical and emotional things that he faced as the Apostle to the
Gentiles in II Cor. 4:7-12; 6:3-10; 11:24-28. Ministry costs!

▣
“through the plots of the Jews” There are several examples of these
“plots” in Acts (cf. 9:24; 13:45,50; 14:2,4,5,19; 17:5,13; 18:12; 20:3; 21:27;
23:12,27,30; 24:5-9,18-19).

20:20 “did not shrink” This is a
sailing term (cf. 20:27, an
aorist middle indicative) for
striking the sails when a ship approaches the dock.

▣ “anything that was profitable” Paul
taught them everything related to the gospel: how to receive it, how to live it,
how to defend it, and how to promote it.

▣
“teaching you publicly and from house to house” This probably means that
not only did Paul teach in open public group meetings (not secret meetings), but
also within individual houses (or possibly separate house churches). The point
is they knew quite well how Paul acted among them and also what Paul said.

Paul must have been attacked by some
local group. This was his way of deflecting the criticism

20:21 “testifying to both Jews and Greeks”
There is one message for both groups. Often the presentation is varied but the
content is the same, as the sermons in Acts (kerygma, see Special Topic
at 2:14) show. Paul made it a priority to present the gospel to the Jews first
(cf. Rom. 1:16; I Cor. 1:18,24).

▣ “repentance toward God and faith in our
Lord Jesus Christ” Repentance is a change of mind (Greek word), followed
by a change of action (Hebrew word). It is one of at least two requirements for
salvation. The other is faith in our Lord Jesus (cf. Mark 1:15; Acts 3:16,19;
see Special Topic at 3:16). One is negative (turning from self and sin). One is
positive (turning to embrace Jesus and His atonement of our behalf). Both are
required. I have come to believe that there are several NT requirements:
certainly initial repentance and faith and continuing repentance and faith, but
also obedience and perseverance.

There are some variants in the
ancient Greek texts about “our Lord Jesus Christ.” The title “Christ” is omitted
in manuscript B (Vaticanus), but it is present in P⁷⁴, א, A, and C.
Like the vast majority of these variants, they do not change the sense of the
text. The UBS⁴ Greek text believes the shorter reading is “almost
certain” because there is no reason why any scribe would delete it, but there is
evidence of them expanding parallel phrasing to the expected full phrasing (see
Appendix Two: Textual Criticism).

20:22

NASB“bound in the spirit”
NKJV“bound in the spirit”
NRSV“a captive of the Spirit”
TEV“in obedience to the Holy Spirit”
NJB“in captivity to the Spirit”

This is a perfect passive participle.
It shows Paul’s sense of divine leadership (cf. 18:21; 19:21; 20:23; I Cor.
4:19; 7:40; 16:7). See SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NEW TESTAMENT at 2:2
and the note at 19:21. The Holy Spirit is mentioned in v. 23.

20:23 “the Holy Spirit solemnly testifies to
me in every city, saying the bonds and afflictions await me” This was
probably done through different prophets being used by the Holy Spirit to warn
Paul (cf. Acts 9:16; 21:4, 10-12). Often God sends and uses what seems negative,
in purposeful, positive ways (cf. Isa. 55:8-11). Paul was not detoured by
personal hardship as long as he believed it served God’s purposes.

20:24 “I do not consider my life of any
account as dear to myself” This type of thinking is the opposite of
fallen human self-centered thinking. Christians have a different world view.
They have died to self and sin and are alive to God (cf. Romans 6; II Cor.
5:14-15; Gal. 2:20; I John 3:16). Death to the tyranny of self brings the
freedom of selfless service.

▣ “finish my course” This is an
athletic term for running a race. Paul loves to use athletic metaphors. He often
speaks of his life as an athletic event (cf. I Cor. 9:24-27; Gal. 2:2; 5:7;
Phil. 2:16; 3:14; II Tim. 2:5; 4:7). Paul believed God had a specific will,
plan, purpose for his life.

▣ “the ministry which I received from the
Lord Jesus” Paul received his call on the Damascus road (cf. Acts 9). All
believers are called and gifted ministers (cf. Eph. 4:11-12). This realization,
this worldview will change the way we live (cf. II Cor. 5:18-20). We are men and
women on mission! We are saved to serve. We are all stewards of the gospel and
the gift!

▣ “the
gospel of the grace of God” Fallen mankind’s only hope is in the
unchanging, gracious mercy of God. The Triune God has provided everything we
need for abundant life. Our hope is in who He is and what He has done.

It is surprising how seldom Luke uses the
noun “gospel” (not at all in Luke and only twice in Acts, 15:7; 20:24),
but he uses the verb many, many times in both of his books.

NASB (UPDATED) TEXT: 20:25-35
²⁵“And now, behold, I know that
all of you, among whom I went about preaching the kingdom, will no longer see my
face. ²⁶Therefore, I testify to you this day that I am innocent of
the blood of all men. ²⁷For I did not shrink from declaring to you
the whole purpose of God.
²⁸Be on guard for yourselves and for all the flock, among which the
Holy Spirit has made you overseers, to shepherd the church of God which He
purchased with His own blood. ²⁹I know that after my departure savage
wolves will come in among you, not sparing the flock; ³⁰and from
among your own selves men will arise, speaking perverse things, to draw away the
disciples after them. ³¹Therefore be on the alert, remembering that
night and day for a period of three years I did not cease to admonish each one
with tears. ³²And now I commend you to God and to the word of His
grace, which is able to build you up and to give you the
inheritance among all those who are sanctified. ³³I have coveted no
one’s silver or gold or clothes.
³⁴You yourselves know that these hands ministered to my own
needs and to the men who were with me.
³⁵In everything I showed you that by working hard in this manner you
must help the weak and remember the words of the Lord Jesus, that He Himself
said, ‘It is more blessed to give than to receive.'”

20:25 “I know that all of you. . .will see my
face no more” He was planning to go to Spain (cf. Rom. 15:24,28), but
this possibly contextually refers to his upcoming, predicted imprisonment and
possible death at Jerusalem. If the Pastoral Epistles describe Paul’s fourth
missionary journey then he did return to this very area again.

1. Ephesus, I Tim. 1:3; 3:14; 4:13

2. Miletus, II Tim. 4:20

3. Possibly even Troas, II Tim. 4:13.

Paul lived by faith in God’s leadership. He did not know the specific future.

▣
“preaching the kingdom” See note at 2:34.

20:26 “I am innocent of the blood of all men”
This is a Jewish idiom, like Acts 18:6, or more specifically, Ezek. 3:16ff and
33:1ff. Paul had faithfully presented the gospel (cf. II Cor. 2:17). Now those
who responded and those who rejected bear the burden of their own decision. One
to service, the other to destruction (cf. II Cor. 2:15-16).

20:27 “I did not shrink” See note at
20:20.

▣ “the whole purpose of God” We must
always proclaim God’s full message, not just our favorite part! This may be an
allusion to the Judaizers who claimed that Paul left out part of the message
(i.e., Mosaic Law-Judaism) or to the charismatics of II Corinthians 12 who
thought Paul was devoid of spiritual experiences. God’s purpose is that humans
be restored to full fellowship with Himself, which was the purpose of creation
(cf. Gen. 1:26,27; 3:8; 12:3).

20:28 “Be on guard for yourselves”
This is a present active imperative. This admonition is
also in I Cor. 16:13; Col. 4:2; I Thess. 5:6,10. The Christian life has both a
divine and a human aspect. God always takes the initiative and sets the agenda,
but believers must respond and continue to respond. In one sense we are
responsible for our spiritual lives (cf. Phil. 2:12-13). What is true of
individual believers, is true for church leaders (cf. I Corinthians 3).

▣ “and for all the flock” This is a
metaphor for the people of God (cf. Psalm 23; Luke 12:32; John 21:15-17). It is
also the origin of the term “pastor.” See note at 20:17. Church leaders are
responsible to God for themselves and their churches (cf. I Corinthians 3).

▣ “the Holy Spirit has made you” This
shows the divine call of God in choosing church leaders.

▣
“overseers” See note at 20:17.

▣ “the church of God” “God” is found
in the ancient Greek manuscripts P⁷⁴, A, C, D, and E, while “Lord” is
found in MSS א and B. Paul uses the phrase “church of God” often, but never the
phrase “church of the Lord.” The context supports “the church of the Lord”
because the next phrase, “with His own blood,” which surely refers to Christ.
However, this is just the kind of editorial scribal change that one would expect
(see Bruce M. Metzger, A Textual Commentary, pp. 480-482). Therefore the
UBS⁴ Greek text retains “God,” but gives it a “C” rating. “Lord”
would be the most unusual and difficult reading (see Appendix Two: Textual
Criticism).

This text serves as a good example of how scribes changed texts for
theological reasons. A good discussion is found in Bart D. Ehrman’s The
Orthodox Corruption of Scripture, pp. 87-89. Scribes altered texts to make
them stronger doctrinally against the Christological heresies of their day. Acts
20:28 offers a variety of changes probably related to internal
historical/theological tensions.

Before we throw up our hands in despair, we must remember that the New
Testament has a superior textual tradition, far better than any other ancient
writing. Although we cannot be absolutely sure of the exact wording of the
original autographs, we still have a trustworthy and accurate text! The original
words are in the variants. These variants do not affect any major doctrines!!
See Rethinking New Testament Textual Criticism ed. David Alan Black.

▣ “He purchased with His own blood”
This reflects the OT concept of sacrificial substitution (cf. Leviticus 1-7;
Isaiah 53). This emphasis is surprisingly not mentioned much in the kerygma
of Acts (see James D. G. Dunn, Unity and Diversity in the NT, pp. 17-18).
It is also possibly a strong reference to Jesus’ deity (i.e., “church of God”).
Paul often uses phrases which point to this truth (cf. Rom. 9:5; Col. 2:9; Titus
2:13).

It is also possible to translate this Greek phrase as “through His own,”
meaning near relative (i.e., His Son Jesus). F. F. Bruce, Commentary
on the book of the Acts, p. 416 #59, says this phrase should be translated
“by means of the blood of His own one,” which he asserts is well attested in the
Egyptian Koine papyri literature.

20:29 “savage wolves will come in among you”
This is a metaphor based on the previously used metaphors of “flock” and
“shepherd.” This accentuates the problem of the false teachers, both from
without (v. 29) and within (v. 30). They both came in sheep’s clothing (cf.
Matt. 7:15-23; Luke 10:3; John 10:12, also in interbiblical apocalyptic
literature, I Enoch 89:10-27; IV Ezra 5:18). Believers must test those who claim
to speak for God (cf. I John 4:1). Test them by their faithfulness to the
gospel, both in word and deed (cf. vv. 18-24; Matthew 7; Rom. 16:17-18).

20:30 “speaking perverse things”
“Speaking” is a
present active participle, while
“perverse things” is a
perfect passive participle, used
as a substantive (direct
object). Its basic meaning is “to twist.” It is used to describe human
society (cf. Luke 9:41; Phil. 2:15). This activity is described (different term)
in II Pet. 3:15-16.

▣ “to draw away the disciples after them”
The theological question is, “Are those drawn away, spiritually lost or
confused?” (cf. Matt. 24:24). It is impossible to be dogmatic, but true faith
continues! (cf. I John 2:18).

SPECIAL TOPIC: APOSTASY (APHISTĒMI) (APHISTĒMI)

20:31 “be on the alert” This is a present active imperative (cf. Mark 13:35),
which is parallel to v. 28, “Be on guard for yourselves” (present
active imperative). God’s leaders and God’s church must be on constant
watch for false teachers—not those who disregard our personal preferences, but
those who disregard the gospel and its lifestyle implications.

▣ “for three years” This refers to
Paul’s stay in Ephesus. This time indication includes all of Paul’s activity in
the area. He stayed longer with these believers than with any other city,
church, or area. They knew the gospel. Now they must protect it and spread it!

20:32 “commend you to God” This means
“entrust to” (cf. 14:23). We are responsible to God for the gospel we have been
entrusted with (cf. I Tim. 1:18). We are responsible to pass it on to others who
will pass it on (cf. II Tim. 2:2).

The name “God” is found in MSS P⁷⁴, א, A, C, D, and E. The term
“Lord” is found in MS B. UBS⁴ gives Theos a “B” rating (almost
certain).

▣ “and
to the word of His grace” This is a synonymous phrase for “the gospel.”
See note at v. 24.

▣ “able to build you up” Notice
that it is the person and truth of God (the gospel) that leads to maturity (cf.
9:31). Paul uses this metaphor often. This Greek word can be translated both
“build up” or “edify” (cf. I Corinthians 14). This is the goal of the gospel,
not just the maturity of the individual believer, but of the whole church.

SPECIAL TOPIC: EDIFY

▣ “and to give you the inheritance”
In the OT God was the inheritance of the Levites and Priests. In the NT God is
all believers’ inheritance because believers are God’s children through the
person and work of Christ (cf. Rom. 8:15,17; Gal. 4:1-7; Col. 1:12).

NT believers, like the OT Israelites, are priests (cf. I Pet. 2:5,9; Rev.
1:6). We are meant to minister to the lost world.

▣ “among all those who are sanctified”
This is a
perfect passive participle. See
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 9:32.

20:33 “silver or gold or clothes”
These were items of wealth. Paul is defending his actions and motives. In the NT
greed and sexual exhortation are often hallmarks of false teachers (cf. I Cor.
3:10-17).

20:34 “ministered to my own needs”
Paul refused to take help from the churches he currently served because of the
constant accusation by the false teachers concerning his motives. Paul supported
himself (cf. I Cor. 4:12; 9:3-7; II Cor. 11:7-12; 12:13; I Thess. 2:9; II Thess.
3:6-13). Also Paul, being a trained rabbi, would have personal qualms about
accepting money for teaching. However, he asserts that ministers of the gospel
should be paid (cf. I Cor. 9:3-18; I Tim. 5:17-18).

There is an excellent brief history of the first century Mediterranean world
by James S. Jeffers, The Greco-Roman World of the New Testament Era. It
mentions that Paul alludes to working with his own hands to provide his physical
needs in all three missionary journeys (cf. p. 28).

1. First journey, I Cor. 4:12; 9:6; I Thess. 2:9

2. Second journey, Acts 18:3

3. Third journey, Acts 19:11-12; 20:34; II Cor. 12:14

20:35 Notice that the believers’ hard
labor is not for personal gain or luxury, but for the sake of others in need in
Christ’s name (cf. II Cor. 9:8-11). Paul’s quote from Jesus is not found in any
of the Gospels. Therefore, it must be an oral tradition.

This “weak” is not used here in the sense of over scrupulous Christians (cf.
Rom. 14:1; 15:1; I Cor. 8:9-13; 9:22), but physically needy. Paul worked to
support himself and other believers in need.

NASB (UPDATED) TEXT: 20:36-38
³⁶When he had said these things,
he knelt down and prayed with them all.
³⁷And they began to weep aloud and embraced Paul, and
repeatedly kissed him, ³⁸grieving especially over the word which he
had spoken, that they would not see his face again. And they were accompanying
him to the ship.

20:36 “knelt down” This was not the
usual posture of prayer from Paul’s Jewish background. This was possibly a
special commitment ritual (cf. v. 32; 21:5).

20:37
“embraced Paul” The NKJV is more literal, “fell on Paul’s neck.” Thank
God for church leaders who come to help us!

20:38
“grieving especially over the word which he had spoken” This refers to v.
25.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why was Paul traveling with so many men from different cities in v. 4?

2. What is the theological purpose of vv. 7-10?

3. Why is v. 13 so confusing?

4. Why does Paul defend himself to the Ephesian elders?

5. Why was Paul going to Jerusalem if prophets were warning him about the
severe consequences of his visit? (Vv. 22-23)

6. Why are false prophets common in every age and place? Are they redeemed?
Are those who follow them redeemed? What is a false prophet?

7. Why should vv. 36-38 cause us to love and pray for our local leaders?

ACTS 21

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul’s Journey to Jerusalem	Warnings on the Journey to Jerusalem	Paul Returns to Palestine	Paul Goes to Jerusalem	The Journey to Jerusalem
		(20:7-21:14)
21:1-6	21:1-14	21:1-6	21:1-6	21:1-6
21:7-14		21:7-14	21:7-11	21:7-14
	Paul Urged to Make Peace	Paul’s Conformity to Judaism	21:12-13	Paul’s Arrival in Jerusalem
			21:14
21:15-16	21:15-25	21:15-16	21:15-16	21:15-16
Paul Visits James			Paul Visits James
21:17-26	Arrested in the Temple	21:17-26	21:17-25	21:17-25
	21:26-36		21:26	21:26
Paul Arrested in the Temple		Paul’s Arrest and Defense	Paul is Arrested in the Temple	Paul’s Arrest
21:27-36		(21:27-22:29) 21:27-36	21:27-29	21:27-29
			21:30-36	21:30-36
Paul Defends Himself	Addressing the Jerusalem Mob		Paul Defends Himself
21:37-22:5	(21:37-22:21)	21:37-40	(21:37-22:5) 21:37a	21:37-40
			21:37b-38
			21:39
			21:40-22:2

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

This chapter is surprising in what is
not said! There is no mention of Paul’s emphasis on a contribution from the
Gentile churches to the Jerusalem church.

James D. G. Dunn, Unity and Diversity in the NT, pp. 272-278, makes in
interesting conjecture that there was tension between James (known for his
allegiance to the traditions of Judaism) and Paul over the place of the Oral
Traditions in the life of a believing Jew.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 21:1-6
¹When we had parted from them and
had set sail, we ran a straight course to Cos and the next day to Rhodes and
from there to Patara; ²and having found a ship crossing over to
Phoenicia, we went aboard and set sail. ³When we came in sight of
Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for
there the ship was to unload its cargo. ⁴After looking up the
disciples, we stayed there seven days; and they kept telling Paul through the
Spirit not to set foot in Jerusalem.
⁵When our days there were ended, we left and started on our journey,
while they all, with wives and children, escorted us until we were out of
the city. After kneeling down on the beach and praying, we said farewell to one
another. ⁶Then we went on board the ship, and they returned home
again.

21:1 “ran a straight course” This is a
nautical term meaning to sail a direct course (cf. 16:11). Luke was very
familiar with sailing terms (cf. v. 3). Most of the “we” sections of Acts
involve sailing.

▣ “Cos” The name means “summit.” It is
the name of both an island and its largest city. This island was the home of
Hippocrates (fifth century b.c.) and it was the site of a large medical
school. It was a free state considered to be part of the Roman province of Asia.
It was located about forty miles south of Miletus.

▣ “Rhodes” This is also the name of an
island and its chief city. This commercial island was famous for (1) its roses
and (2) its university, which specialized in rhetoric and oratory. In the past
(29 b.c.) it was world famous for
its bronze, 104′ tall colossus of a man that stood by the harbor. The statue
functioned as a lighthouse.

▣ “Patara” The Western family of Greek
manuscripts (cf. P⁴¹, D) and some Old Latin versions add “and Myra”
(most likely an addition from 27:5), which was the chief port for ships to
Syria. The UBS⁴ gives the shorter reading an “A” rating (certain).

Patara was a coastal city in Lycia. It was famous for its oracle of Apollo,
which at one time rivaled even Delphi.

21:2 “and having found a ship crossing over
to Phoenicia” This must have been a larger ship. The smaller ships hugged
the coastline. This ship saved them a lot of time by taking a direct route.

21:3 “came in sight of Cyprus” This
must have brought thoughts of Barnabas and the first missionary journey.

▣ “Tyre” This was the coastal capital
of Phoenicia.

21:4 “the disciples” There was a
church in this city which was probably started after the persecution of Stephen
(cf. 8:4; 11:19). In this period believers would seek out other believers to
stay with (cf. vv. 7,16).

▣ “telling Paul through the Spirit not to set
foot in Jerusalem” This refers to the presence of prophets in this local
congregation (cf. 20:23; 21:10-12). Their message concerning persecution was
true and yet apparently Paul’s trip was God’s will (cf. v. 14). Jesus, through
Ananias, had told Paul about his life’s work (cf. Acts 9:15-16). Suffering would
be part of it, but also he would witness to kings.

21:5 “After kneeling down on the beach and
praying” This is a beautiful picture of Christian love and concern. It
may have been a special service, like 20:32,36.

NASB (UPDATED) TEXT: 21:7-14
⁷When we had finished the voyage
from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed
with them for a day. ⁸On the next day we left and came to Caesarea,
and entering the house of Philip the evangelist, who was one of the seven, we
stayed with him. ⁹Now this man had four virgin daughters who were
prophetesses. ¹⁰As we were staying there for some days, a prophet
named Agabus came down from Judea. ¹¹And coming to us, he took Paul’s
belt and bound his own feet and hands, and said, “This is what the Holy Spirit
says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt
and deliver him into the hands of the Gentiles.'” ¹²When we had heard
this, we as well as the local residents began begging him not to go up to
Jerusalem. ¹³Then Paul answered, “What are you doing, weeping and
breaking my heart? For I am ready not only to be bound, but even to die at
Jerusalem for the name of the Lord Jesus.” ¹⁴And since he would not
be persuaded, we fell silent, remarking, “The will of the Lord be done!”

21:7 “Ptolemais” This city was named
after Alexander the Great’s general who ruled in Egypt and was an ancestor of
Ptolemy II who built this city in 26 b.c. This is the only natural port on the
Palestinian coast. In the OT it was called Acco (cf. Judges 1:31). Today it is
called by its Crusader name, Acre.

▣ “the brethren” In Acts this is
synonymous to “disciples” (cf. vv. 4,16). It designated believers in Jesus
Christ.

▣ “we stayed with them” See note at v.
4.

21:8 “we left” Whether they left by
land or sea is uncertain.

▣ “Caesarea” This is the Roman
headquarters of Palestine. It was a coastal city with a small manmade harbor.
Philip the Evangelist lived here (cf. 8:40).

▣ “the evangelist” This term is
surprisingly used only three times in the NT (cf. Eph. 4:11 and II Tim. 4:5). We
are not certain exactly what this ministerial gift encompassed. The term itself
means “one who proclaims the gospel.”

▣ “who
was one of the seven” This refers to the Jerusalem church’s problem of
complaining of unfair food distribution by the Greek-speaking widows. The church
elected seven men to handle this need. All of them had Greek names. These seven
were powerful preachers. They were the first to catch the worldwide vision of
the gospel (cf. Acts 6).

21:9 “had four virgin daughters. .
.prophetesses” Remember Luke has a special concern for women. We need to
rethink our position on women in leadership positions (cf. Joel 2:28-32; Acts
2:16-21) in the church based on all of NT evidence. See Special Topic: Women in
the Bible at 2:17. A book that has helped me in this area is Gordon Fee,
Gospel and Spirit.

Church tradition says that they moved to Asia Minor (Phrygia) and that his
daughters lived long and served God to a very old age. We learn this tradition
from Eusebius’ quotes from both Polycrates and Papias (cf. Eccl. Hist.
3:31:2-5).

21:10 “a prophet named Agabas” There
are at least two ways to understand this term.

1. in the Corinthian letters this refers to sharing or proclaiming the gospel
(cf. I Cor. 14:1)

2. the book of Acts mentions prophets (cf. 11:27-28; 13:1; 15:32; 21:10, even
prophetesses, 21:9)

The problem with this term is, how does the NT gift of prophecy relate to OT
prophets? In the OT prophets are the writers of Scripture. In the NT this task
is given to the original twelve Apostles and their helpers. As the term
“apostle” is retained as an ongoing gift (cf. Eph. 4:11), but with a changed
task after the death of the Twelve, so too, is the office of prophet.
Inspiration (see Special Topic at 13:1) has ceased; there is no further inspired
Scripture (cf. Jude v. 20). New Testament prophets’ primary task is proclamation
of the gospel, but the also show how to apply NT truths to current situations
and needs. See Special Topic: Prophecy in the NT at 11:27.

21:11 Agabas, like the OT prophets
Jeremiah and Exekiel, acted out his revelation.

21:12 “began begging him” This
is an imperfect active indicative. It can mean (1)
to begin an action or (2) a repeated action in past time.

21:13 It is hard to balance this
prophetic action with Paul’s sense that going to Jerusalem was God’s will (cf.
v.4).

▣ “the name of the Lord Jesus” See
SPECIAL TOPIC: THE NAME OF THE LORD at 2:21.

21:14 “The will of the Lord be done”
This is a present middle imperative, used in the sense
of a prayer. God did have a plan and purpose for Paul’s life. Paul felt he knew
God’s will even in the face of specific and recurring prophecy about the
problems which lay ahead. Paul must have felt that these prophecies were for his
spiritual and mental preparation and not a prohibition.

SPECIAL TOPIC: THE WILL (thelēma) OF GOD

NASB (UPDATED) TEXT: 21:15-16
¹⁵After these days we got ready
and started on our way up to Jerusalem.
¹⁶Some of the disciples from Caesarea also came with us,
taking us to Mnason of Cyprus, a disciple of long standing with whom we were to
lodge.

21:15 “we got ready” The King James
Version has “took up our carriages” (NKJV has “packed”). This is a graphic word
used of travel preparation and is found only here in the NT.

▣ “Jerusalem” It was about 64 miles
away.

21:16 “Mnason” This was a Jewish
Christian from Cyprus (like Barnabas). He would have been one of the Hellenistec
Jews, like the Seven of Acts 6. Apparently he had been a believer from the early
days; possibly Luke interviewed him for his Gospel while staying in Palestine
during Paul’s imprisonment at Caesarea.

CONTEXTUAL INSIGHTS INTO ACTS 21:17-23:30

A. BRIEF OUTLINE OF ACTS 21:17-26:32
(Paul’s imprisonment and defense both in Jerusalem and Caesarea.)

1. Riot and arrest at the Temple 21:17-40

2. Paul’s defense before the mob 22:1-22

3. The Roman Interrogation 22:23-30

4. The Sanhedrin Interrogation 23:1-10

5. The conspiracy to murder Paul 23:11-35

6. Paul before Felix 24:1-23

7. Paul before Felix and Drucilla privately 24:24-27

8. Paul before Festus 25:1-12

9. Paul before Agrippa II and Bernice 25:13-26:32

B. COMMON ELEMENTS OF PAUL’S DEFENSE

Common Elements	Paul before Mob	Paul before Sanhedrin	Paul before Felix	Paul before Festus and Agrippa II
1. His Jewish Background	22:3		24:14,17-18	26:4
2. His Pharisaic Training and Zeal	22:3	23:6-9	24:15,21	26:5-8
3. His Persecution of “The Way”	22:4-5			26:9-11
4. His Personal Testimony of His Conversion	22:6-16			26:12-16
5. His Call to Specific Ministry by God	22:17-22			26:17-23

C. COMPARISON OF SADDUCEES AND PHARISEES

SADDUCEES PHARISEES

Origin Maccabean Period Maccabean Period

Name Means “Zadokities”? “Separated Ones”?

Social Status Priestly Aristocracy Middle Class Laymen

Scriptural Question Written Law only All of the Oral & Written Law

(especially Genesis plus the Prophets and Writing

through Deuteronomy) sections of the OT canon

Theology Conservative Progressive

– just the opposite – highly developed angeology

of Pharisees, who – belief in life after death

were accused of and resurrection

being influenced – very structured rules for daily life

by Zoroastrianism

(cf 23:8)

NASB (UPDATED) TEXT: 21:17-26
¹⁷After we arrived in Jerusalem,
the brethren received us gladly.
¹⁸And the following day Paul went in with us to James, and all the
elders were present. ¹⁹After he had greeted them, he began to
relate one by one the things which God had done among the Gentiles through his
ministry. ²⁰And when they heard it they began glorifying God;
and they said to him, “You see, brother, how many thousands there are among the
Jews of those who have believed, and they are all zealous for the Law;
²¹and they have been told about you, that you are teaching all the
Jews who are among the Gentiles to forsake Moses, telling them not to circumcise
their children nor to walk according to the customs. ²²“What, then,
is to be done? They will certainly hear that you have come. ²³“Therefore
do this that we tell you. We have four men who are under a vow; ²⁴take
them and purify yourself along with them, and pay their expenses so that they
may shave their heads; and all will know that there is nothing to the things
which they have been told about you, but that you yourself also walk orderly,
keeping the Law. ²⁵“But concerning the Gentiles who have believed, we
wrote, having decided that they should abstain from meat sacrificed to idols and
from blood and from what is strangled and from fornication.” ²⁶Then
Paul took the men, and the next day, purifying himself along with them, went
into the temple giving notice of the completion of the days of purification,
until the sacrifice was offered for each one of them.

21:17 It was a good sign that the
Jerusalem believers gave Paul and these Gentile converts a hearty welcome (cf.
Luke 8:40; 9:11; Acts 2:41; 18:27; 21:17; 24:3; 28:30), but there was also
prejudice in the Jerusalem church (cf. vv. 20-21).

21:18-19 “Paul went in with us to James”
There is no special mention here of the gift from the Gentile churches (cf.
24:17). Paul made a similar report to James in 15:12. James is the half-brother
of Jesus and the respected leader of the Jerusalem Church (cf. Acts 12:17;
15:13).

21:18 “and all the elders were present”
Notice that there is no mention of the Apostles. Apparently they were on mission
trips out of the country, or maybe they were dead. This use of the term “elders”
reflects its Jewish usage (cf. 4:5,8,23; 6:12; 11:30; 15:2,4,6,22,23; 16:4;
23:14; 24:1,25; 25:15; Heb. 11:2; James 5:14), not its later use by the church
for pastors (cf. 14:23; 20:17,18,23; I Tim. 5:17,19; Titus 1:5; I Pet. 5:1; II
John 1; III John 1).

21:19 Some commentators think that
Paul received a cool reception and that the money from the Gentile churches was
not appreciated. Here is their line of reasoning.

1. Paul stayed at a Hellenistic Jew’s home, not one of the leaders of the
Jerusalem church.

2. There is no expression of gratitude for the gift. It is not even
mentioned.

3. The leadership immediately tell Paul how disliked he is among thousands in
the Jerusalem church.

4. The church is never said to have supported Paul in prison or at his
trials.

It must be said that there was conflict and confusion about Paul’s message
and mission. However, v. 19 seems to be positive to me!

21:20 “how many thousands there are among the
Jews” What a wonderful witness of the power of the gospel and the love of
God to Jewish people in Jerusalem. There was a believing Jewish remnant. May be
Zech. 12:10 has been fulfilled!

▣ “who have believed” This is a perfect active participle (see Special Topics
at 3:16 and 6:5). This surely implies true saving faith. One can be saved
without complete understanding and even despite misunderstanding of all
theological issues, (cf. Acts 1:6; Luke 19:11).

Paul would characterize these as “weak” Christians (cf. Rom. 14:1-15:13; I
Cor. 8; 10:23-33). He would bend over backward to encourage them, as long as
their “weakness” did not affect the gospel (the Judaizers of Galatians).

▣ “they are all zealous for the Law”
This shows the large number of converted Pharisees, zealots, or Essenes.
However, conversion did not remove their religious bias. These were similar to
the Judaizers of Galatians. It is remarkable how Paul loved and supported “weak”
believers, but would not tolerate “false teachers” or those who misrepresented
the gospel.

21:21 “they have been told about you, that
you are teaching all the Jews who are among the Gentiles to forsake Moses”
The phrase “having been told” reflects the Hebrew idiom “re-echo,” which implies
oral teaching. This is combined with the present tense verb (teaching) to show that the
Jews in Jerusalem had repeatedly been told about Paul’s activity in a biased
sense. These charges were more serious than preaching to Gentiles, which caused
so much trouble (cf. Acts 15).

The term “to forsake” is a strong term which comes into English as “apostasy”
(cf. II Thess. 2:3). The theological issue related to how believing Jews should
relate to the OT was not yet settled! In some sense this mirrors the issues of
“Messianic synagogues”!

21:23 “We have four men who are under a vow”
Apparently these were members of the church. This refers to a limited Nazarite
vow (cf. Num. 6:1-8). Paul had earlier taken a similar vow (cf. 18:18). We are
very uncertain about the details of this limited vow (cf. Nazir 1:3).

21:23-25 This passage gives us insight
into Paul’s view about Jewish Christians’ relationship to the Mosaic Law. Paul
may have continued to observe Jewish traditions (cf. 18:18; 20:6), at least when
trying to evangelize Jews (cf. I Cor. 9:19-23). This is possibly an affirmation
of Messianic Jewish fellowships in our day.

21:24 “pay their expenses” Paul may
not have taken a Nazarite vow himself at this point, but paid for the required
sacrifice for the others. The rabbis taught that it was a great honor to pay for
the Nazarites vow (Ned. 10a).

SPECIAL TOPIC: NAZARITE VOW

▣ “shave their heads” The Nazarite vow
is discussed in Numbers 6. Those who took permanent vows were not allowed to cut
their hair. However, the temporary vow was characterized by the shaving of the
head at the end of the time period. This verse shows how Paul tried to conform
to the culture to which he was trying to preach (cf. I Cor. 9:19-23; 10:23-33).

21:25 “we wrote” This refers to the
official statement of the Jerusalem Council (cf. Acts 15:19-20, 28-29). This
document mainly removed the ritualistic and dietary barriers between believing
Jewish and believing Gentile groups in mixed churches of the diaspora (outside
Palestine). It, however, did not relate to believing Jews’ relationship to the
Mosaic Covenant.

21:26
“went into the temple” This is what would cause the trouble, not solve
it!

NASB (UPDATED) TEXT: 21:27-36
²⁷When the seven days were almost
over, the Jews from Asia, upon seeing him in the temple, began to stir up
all the crowd and laid hands on him, ²⁸crying out, “Men of Israel,
come to our aid! This is the man who preaches to all men everywhere against our
people and the Law and this place; and besides he has even brought Greeks into
the temple and has defiled this holy place.” ²⁹For they had
previously seen Trophimus the Ephesian in the city with him, and they supposed
that Paul had brought him into the temple. ³⁰Then all the city was
provoked, and the people rushed together, and taking hold of Paul they dragged
him out of the temple, and immediately the doors were shut. ³¹While
they were seeking to kill him, a report came up to the commander of the Roman
cohort that all Jerusalem was in confusion. ³²At once he took along
some soldiers and centurions and ran down to them; and when they saw the
commander and the soldiers, they stopped beating Paul. ³³Then the
commander came up and took hold of him, and ordered him to be bound with two
chains; and he began asking who he was and what he had done. ³⁴But
among the crowd some were shouting one thing and some another, and when
he could not find out the facts because of the uproar, he ordered him to be
brought into the barracks. ³⁵When he got to the stairs, he was
carried by the soldiers because of the violence of the mob; ³⁶for the
multitude of the people kept following them, shouting, “Away with him!”

21:27 “Jews from Asia” Paul’s old
enemies had come to Jerusalem for the feast also. Now Paul was on Judaism’s
turf.

21:28 “this is the man who preaches”
These Asian Jews interpreted Paul’s preaching as against Judaism instead of
fulfilling the OT promises. These charges are similar to the ones made against
Stephen (cf. 6:13). Paul himself may have stated this; he surely agreed with
this Jewish theological position (cf. 22:20) before his Damascus encounter with
Christ. The message of Christ undermined the legalism and ritualism of popular
first century Judaism! This is seen not only in Paul’s universalism—salvation
available to “all men”—but also the theological assertion of exclusivistic
salvation only in and through faith in Christ.

▣ “he has even brought Greeks into the
temple” This supposed incident would have occurred in the Court of
Israel, where the Nazarite vows were performed in the southeast corner. It was
lawful for the Gentiles to enter the outer court of the Temple only. This was a
false charge (cf. v. 29).

21:29 “Trophimus the Ephesian” These
Jews from Asia (Ephesus) knew both Paul and Trophimus and had earlier planned
Paul’s death (cf. 20:3). Now they saw their opportunity to play on Jewish racial
biases and have Paul killed (cf. vv. 31,36).

21:30 “the doors were shut” This was
apparently the gate between the Court of Israel and the Court of the Women. The
Temple had its own police force of Levites who kept order. This action was to

1. keep the Temple from being defiled

2. keep Paul from trying to return to the Temple for safety

These Jews acted in exactly the same manner as did the mob at Ephesus (cf.
Acts 19).

21:31 “the commander of the Roman
cohort” This is literally a leader of a thousand. This would be the
highest-ranking official in the Roman army (equestrian) who was stationed in
Jerusalem during feast days when the population swelled to three times its
normal number. His job was to keep order.

▣ “the cohort” They lived in Fortress
Antonia, which overlooked the Temple Court. It was built by Herod the Great as a
palace, but was used by the Romans as a military headquarters (cf. Josephus,
Wars 5.5.8).

21:32 “some soldiers and centurions”
A centurion was literally the leader of a hundred. The Fortress Antonia
overlooked the Temple area. It was heavily garrisoned, especially during feast
days.

21:33 “to be bound with two chains”
This could mean (1) hands and feet or (2) between two Roman soldiers. Apparently
the soldiers thought he was an insurrectionist (cf. v. 38).

21:34-35 This shows the violence and
frenzy of the mob (cf. v. 30).

21:35 “the stairs” These stairs that
ran from the Fortress Antonia into the temple area had been alluded to in v. 32,
“ran down.” There were two sets of these access stairs, each going into a
different division of the temple. The Romans wanted to quell any rioting
quickly. Feast days were often days of nationalistic unrest.

21:36 “Away with him” These are the
same words which were shouted at Jesus (cf. 22:22; Luke 23:18; John 19:15).
There are many parallels between the treatment of Paul and Jesus by the Jews and
Romans.

NASB (UPDATED) TEXT: 21:37-40
³⁷As Paul was about to be brought
into the barracks, he said to the commander, “May I say something to you?” And
he said, “Do you know Greek? ³⁸“Then you are not the Egyptian who
some time ago stirred up a revolt and led the four thousand men of the Assassins
out into the wilderness?”
³⁹But Paul said, “I am a Jew of Tarsus in Cilicia, a citizen of no
insignificant city; and I beg you, allow me to speak to the people.” ⁴⁰When
he had given him permission, Paul, standing on the stairs, motioned to the
people with his hand; and when there was a great hush, he spoke to them in the
Hebrew dialect, saying,

21:37 “Do you know Greek” The Colonel
was surprised that Paul spoke Koine Greek because he apparently thought that
Paul was an Egyptian insurrectionist that he had heard about (cf. v. 38 and
Josephus’ Antiq. 2.13.5; 20.8.6). This Egyptian rebellion occurred
between a.d. 52-57.

21:38 “men of the Assassins” This is
sicarii, a Latin term for assassins or dagger men. They are often called
“zealots” in the NT (cf. Luke 6:15; Acts 1:13). They were a group of Jews
committed to the violent overthrow of the Romans.

A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 382,
mentions that this very word was used by Josephus to describe this Egyptian
insurrectionist’s followers (cf. Josephus, Wars 2.13.5; Antiq.
20.8.6,10).

21:39 “a citizen of no insignificant city”
This is an idiom (litotes, see note at 12:18), which Paul used to assert
his citizenship in a world-class university town. The text does not say if the
Roman officer was impressed.

21:40 “he had given him permission”
This commander still wanted to know what this was all about!

▣ “motioned to the people with his hand”
This was apparently a well known hand gesture for silence so that a person could
speak (cf. 12:17; 13:16; 19:33; 21:40; 26:1). This may have been a rhetorical
gesture that Paul learned while studying rhetoric at Tarsus.

▣ “he spoke to them in the Hebrew dialect”
Paul spoke to the mob in Aramaic (the Jews had learned to speak Aramaic during
their years under Persian rule). This quieted the mob for a period (cf. 22:2).

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. If prophets in every city told Paul not to go to Jerusalem, why did he go?

2. How were/are believing Jews to relate to the Mosaic Covenant?

3. Was the Asian Jews’ charges against Paul in v. 28a true?

4. Does this commander’s comment (v. 38) imply that few Jews knew Greek or
that he thought Paul was an Egyptian?

ACTS 22

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul Defends Himself	Addressing The Jerusalem Mob	Paul’s Arrest and Defense	Paul Defends Himself	Paul’s Address to the Jews of Jerusalem
21:37-22:5	21:37-22:21	(21:27-22:29) 21:37-22:1	(21:37-22:5)
				22:1-5
		22:2
		22:3-5	22:3-5
Paul Tells of His Conversion			Paul Tells of His Conversion
22:6-11		22:6-11	22:6-11	22:6-11
22:12-16		22:12-16	22:12-16	22:12-16
Paul Sent to the Gentiles			Paul’s Call to Preach to the Gentiles
22:17-21		22:17-21	22:17-21	22:17-21
Paul and the Roman Tribune	Paul’s Roman Citizenship			Paul the Roman Citizen
22:22-29	22:22-29	22:22-29	22:22-25	22:22-29
			22:26
			22:27a
			22:27b
			22:28a
			22:28b
			22:29
Paul Before the Council	The Sanhedrin Divided		Paul Before the Council	His Appearance Before the Sanhedrin
(22:30-23:11) 22:30-23:5	22:30-23:10	22:30	(22:30-23:11) 22:30	(22:30-23:11) 22:30

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 22:1
¹“Brethren and fathers, hear my
defense which I now offer to you.”

22:1

NASB“Brethren and fathers”
NKJV“Men, brethren and fathers”
NRSV“Brothers and fathers”
TEV“My fellow Jews”
NJB“My brothers, my fathers”

A Translator’s Handbook on the
Acts of the Apostles, by Newman and Nida says this implies men of Paul’s age
and those older than he (cf. p. 419). However, I think this must be an idiom
(Stephen used the same introductory statement in 7:2) because Paul was over
sixty by this point and this does not fit the age of the mob.

There would have been some believers in this crowd. Possibly the term “the
brothers” uniquely refers to them. However, Paul always identified with his race
and nationality (cf. Rom 9:1-5; Phil. 3:5).

▣ “defense” We get the English term
“apology” from this Greek word (apologia). It means a legal verbal
defense. This term is used several times in Acts related to Paul’s trials (cf.
25:16; II Tim. 4:16).

NASB (UPDATED) TEXT: 22:2

²And
when they heard that he was addressing them in the Hebrew dialect, they became
even more quiet; and he said,

22:2 “Hebrew dialect” This refers to
Aramaic. All of the places in the Gospels where Jesus’ actual words are recorded
are in Aramaic. This was a cognate language to ancient Hebrew. It was the
language of the Persian Empire. The Jews learned it while under their control.
For example, in Nehemiah 8, where Ezra read the Law of Moses in Hebrew, Levites
had to interpret it into Aramaic for the people (cf. Neh. 8:7).

▣
“they became even more quiet” Paul’s polite introduction, combined with
his fluent Aramaic and the fact that many in this mob knew him or knew of him,
caused an immediate, surprising calm. They wanted to hear what he had to say—a
perfect preaching opportunity to the leaders of Judaism.

NASB (UPDATED) TEXT: 22:3-5
³“I am a Jew, born in Tarsus of
Cilicia, but brought up in this city, educated under Gamaliel, strictly
according to the law of our fathers, being zealous for God just as you all are
today.
⁴I persecuted this Way to the death, binding and putting both men and
women into prisons, ⁵as also the high priest and all the Council of
the elders can testify. From them I also received letters to the brethren, and
started off for Damascus in order to bring even those who were there to
Jerusalem as prisoners to be punished.”

22:3 “I am a Jew, born in Tarsus” Paul
is trying to identify himself with this Jewish crowd. He is asserting his
Jewishness (cf. II Cor. 12:22; Phil. 3:5-6). He would have been considered a
Greek-speaking Jew of the diaspora.

The phrase “but brought up in this city” can refer grammatically either to
(1) Tarsus or (2) Jerusalem. Contextually, Jerusalem is implied. If so, then
Paul’s training in Greek rhetoric must have occurred somewhere besides Tarsus.

▣ “educated under Gamaliel” This was a
very respected rabbi (cf. 5:34-40). He is quoted in the Mishnah several
times. Paul was a student of the liberal rabbinical school of Hillel. This crowd
would have been impressed by this statement. See SPECIAL TOPIC: GAMALIEL at
5:34.

▣
“strictly according to the law of our fathers” This would imply that he
was a Pharisee (cf. 23:6; 26:5) and a zealous one at that (cf. v. 4; Gal. 1:14;
Phil. 3:6). The Pharisees were committed to stringent obedience to the Oral
Traditions (i.e., Talmud), which interpreted the Old Testament.

▣ “as
you all are today” Paul acknowledges their enthusiasm and commitment. He
was once like them!

22:4 “I persecuted” Throughout Paul’s
ministry he looked back on these days with deep regret. He mentions this often
(cf. 9:1,13,21; 22:4,19; 26:10-11; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13). Paul
often refers to himself as the least of the saints because of these actions (cf.
I Cor. 15:9; II Cor. 12:11; Eph. 3:8; I Tim. 1:15).

▣ “this Way” This was the earliest
name for the Christian Church (cf. 9:2; 19:9,23; 22:4; 28:14,22). It refers to

1. Jesus as “the Way” (cf. John 14:6)

2. biblical faith as a lifestyle (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa.
35:8)

▣ “to the death” Paul had some Christians put to death (cf. 8:1,3; 26:10)! He
was surely involved in Stephen’s death (cf. 7:58, 8:1).

▣
“binding and putting both men and women into prisons” The fact that Paul
did this to women really shows the intensity of his persecutions.

22:5 Paul is sharing the circumstances
that led up to his Damascus road conversion to faith in Jesus (cf. Acts 9).

▣ “the Council of the elders” This is
literally “all the elders.” Luke uses this same term for the Sanhedrin in Luke
22:66. This is not the normal term used of this official body of Jewish leaders
in Jerusalem (Sanhedrin). It may have referred to a small administrative
sub-committee.

▣ “I
also received letters” F. F. Bruce, Paul: Apostle of the Heart Set
Free, has an interesting discussion and documentation of the Sanhedrin’s
rights of extradition from surrounding countries (p. 72). For more historical
information see I Macc. 15:21 and Falvius Josephus.

▣ “those who were there” This phrase
implies that these were believing Jews who had fled the persecution in
Jerusalem.

NASB (UPDATED) TEXT: 22:6-11
⁶“But it happened that as I was
on my way, approaching Damascus about noontime, a very bright light suddenly
flashed from heaven all around me, ⁷and I fell to the ground and
heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ ⁸And
I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus the Nazarene,
whom you are persecuting.’
⁹And those who were with me saw the light, to be sure, but did not
understand the voice of the One who was speaking to me. ¹⁰And I said,
‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into
Damascus, and there you will be told of all that has been appointed for you to
do.’
¹¹But since I could not see because of the brightness of that light,
I was led by the hand by those who were with me and came into Damascus.”

22:6 “about noontime” This is an added
detail not found in 9:3.

22:7 This is a repeat of 9:4.

22:8

NASB, NJB “Jesus the Nazarene”

NKJV, NRSV,
TEV“Jesus of Nazareth”

Paul shares his personal testimony three times in Acts 9:1-31; 26:4-18, but
here and 26:9 are the only places where he uses this designation. Literally,
this is “Jesus the Nazarene.” This is a term of derision in 24:5, but a term of
prophecy in Matt. 2:23. It is possible that it is not a geographical
designation, but a Messianic title from “branch” (cf. Isa. 11:1; 53:2) from the
Hebrew word nēser (cf. Jer. 23:5; 33:15; Zech. 3:8; 6:12). See Special
Topic at 2:22.

▣ “whom you are persecuting” See full
note at 9:4.

22:9 “but did not understand the voice”
There is no contradiction between the accounts of Paul’s conversion in 9:7 and
22:9. The Greek grammar implies that his companions heard the sound, but did not
understand the words. See 9:7 for a fuller discussion.

22:10 “all that has been appointed for you”
This is a
perfect passive indicative. It
reflects the words of Jesus to Ananias in 9:15-16. Paul had a very specific and
difficult mission to accomplish. In several ways Paul’s vision and commission
follow that of OT prophets (cf. Isa. 6; Jer. 1; Ezek. 2-3).

22:11 I think this was the cause of
Paul’s “thorn in the flesh.” Some theories regarding Paul’s thorn in the flesh
are:

1. early Church Fathers, Luther, and Calvin, say it was spiritual problems
with his fallen nature (i.e., “in the flesh”)

2. Chrysostom says it was a problem with persons (cf. Num. 33:55; Jdgs. 2:3)

3. some say it was epilepsy

4. Sir William Ramsay says it was malaria

5. I think it was ophthalmia, a common eye problem (compare Gal. 4:13-15 and
6:11) exacerbated or caused by this initial blindness on the Damascus road (cf.
Acts 9, possibly an OT allusion in Josh. 23:13)

NASB (UPDATED) TEXT: 22:12-16

¹²“A certain Ananias, a
man who was devout by the standard of the Law, and well spoken of by all
the Jews who lived there, ¹³came to me, and standing near said to me,
‘Brother Saul, receive your sight!’ And at that very time I looked up at him. ¹⁴And he said, ‘The God of our fathers has appointed you to know His will
and to see the Righteous One and to hear an utterance from His mouth. ¹⁵‘For
you will be a witness for Him to all men of what you have seen and heard.
¹⁶‘Now why do you delay? Get up and be baptized, and wash away your
sins, calling on His name.'”

22:12 This is a much fuller
description of Ananias than 9:10. He was a lay person who apparently, like Paul,
was devout by the standard of the Mosaic Law. This may imply he was also a
Pharisee.

1. Luke similarly describes Simeon, the one who saw Jesus in the temple as a
child (cf. Luke 2:25).

2. Luke also uses it of Jews of the diaspora who came to Jerusalem on
Pentecost when the Spirit came with power (cf. Acts 2:5).

3. Luke uses it a third time of the men who buried Stephen after his stoning
(cf. Acts 8:2).

Therefore, this term does not relate to a believer in Christ as much as a
sincere follower of Judaism. He is called a “disciple” in 9:10; therefore, he
had become a believer. Yet, even though he was a Christian, he still had the
respect of the Jewish community in Damascus.

22:13 Ananias’ ministry to Paul shows
us that there is no clear division of believers in the NT between clergy
(special ordained group) and laity. Jesus’ words were his authority to:

1. lay hands (cf. 9:12,17) on Paul and command healing (aorist
active imperative, v. 13, See Special Topic at 6:6)

2. reveal Jesus’ will for Paul’s ministry (v. 15)

3. tell Paul to be baptized (Paul may have baptized himself as Jews required
of proselytes, Aorist middle imperative, v. 16)

4. be the instrument of Paul being filled with the Spirit (cf. 9:17)

You can see Ananias’ heart when he calls this vicious persecutor and murder
(cf. 9:13-14) “Brother Saul.”

22:14 “The God of our fathers” This
phrase was used to describe the Deity of Jewish worship. Paul wants to make
clear that it was YHWH (see Special Topic at 1:68) who contacted him and
commissioned him through His Son, Jesus. Paul was not called by any other god
than Judaism’s God!

▣ “to know His will” YHWH’s primary
will is for humans is to know Jesus (cf. John 6:29,40). God’s further will for
Paul was to be the missionary Apostle to the Gentiles (cf. 9:15; 22:15; 26:16).

▣ “to see the Righteous One” This is a
Messianic title (cf. Ps. 45; 72; Acts 3:14; 7:52; I John 2:1). Paul would have
the privilege of a personal revelation of the glorified Jesus (as did Stephen,
cf. 7:55-56). See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.

▣ “and
to hear an utterance from His mouth” This seems to refer to the voice
from heaven in vv.7-8 (i.e., Bat Kol, cf. Deut. 4:12; I Kgs. 19:12-13;
Job 4:16; Jer. 25:30; Ezek. 1:25,28; Joel 3:16; Amos 1:2; Luke 3:22; 9:35; Acts
10:13,15), but it could just as much refer to vv. 17-21. It is also possible
that it refers to several special visions which Paul had throughout his
ministry. See list at vv. 17-21.

22:15 “a witness. . .to all men” This
is the marvelous truth that the gospel of Jesus Christ is for all men (cf. John 3:16; 4:42; I Tim. 2:4;
4:10; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). Not all will receive, not all
may clearly hear, but all are included in God’s love and Jesus’ sacrifice and
Paul’s preaching! This is the very truth that this mob rejected (cf. v. 22).

Paul purposefully does not use the word “Gentile” that Ananias passed on to
him from Jesus (cf. 9:15). Paul knew how explosive this derogatory term go’im
(the nations or Gentiles) was to these ultra-conservative Jews. Their biases and
racial arrogance had even robbed the OT prophets of their inclusive prophecies!

▣
“what you have seen and heard” This first
verb is a perfect active indicative; the second is an aorist active indicative. Why they are
different tenses is uncertain. They seem to be parallel. Paul will carry the
memory of this personal encounter with the risen Christ throughout his life. He
mentions it three times in Acts. He probably gave his personal testimony in
every synagogue.

22:16 “be baptized and wash away your sins”
These are both
aorist middle imperatives. This is
an OT allusion to the ceremonial ablutions (cf. Lev. 11:25,28,40; 13:6,34,56;
14:8-9; 15:5-13,21-22,27; 16:26,28; 17:15-16; Num. 8:7,21; 19:19; Deut. 23:11).
It is used here as a symbol of our spiritual cleansing in Christ (cf. I Cor.
6:11; Eph. 5:26; Titus 3:5; Heb. 10:22). Baptism was the early Church’s public
profession of faith. See notes and Special Topic at 2:38 for a fuller
theological discussion.

Notice that the
middle voice
refers to both baptism (aorist middle
imperative) and cleansing
(aorist middle imperative). Paul
could not wash away his sins, but he could baptize himself (Jewish practice for
proselytes). Often it is said that immersion is the only NT pattern (cf. Romans
6 and Colossians 2), but here baptism is linked to the metaphor of washing (cf.
2:38; I Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22). Theologically I Pet. 3:21
shows that it is a symbol, not a sacrament!

Modern interpreters must be careful of basing too much on the
middle
or passive voice because these
were merging into the passive form in Koine Greek. Paul is said to
have been baptized (PASSIVE) in 9:18. The mode of Paul’s baptism is not the
issue, but his baptism itself is!

▣ “calling on His name” The “name” is
not a magical formula, but a public acknowledgment of Jesus’ ownership and the
beginning of a personal relationship with Him
(aorist middle participle used as an imperative), which issues in a Christlike
attitude and lifestyle. The early Church’s baptismal formula as stated orally by
the candidate was “Jesus is Lord” (cf. Rom. 10:9-13; I Cor. 1:2; II Tim. 2:22).
The exact words or formula is not the key (sacramentalism), but the heart of the
candidate (believe, receive). See note at 2:38 and Special Topic at 2:21.

NASB (UPDATED) TEXT: 22:17-21
¹⁷“It happened when I returned to
Jerusalem and was praying in the temple, that I fell into a trance, ¹⁸and
I saw Him saying to me, ‘Make haste, and get out of Jerusalem quickly, because
they will not accept your testimony about Me.’ ¹⁹And I said, ‘Lord,
they themselves understand that in one synagogue after another I used to
imprison and beat those who believed in You.
²⁰And when the blood of Your witness Stephen was being shed, I also
was standing by approving, and watching out for the coats of those who were
slaying him.’ ²¹And He said to me, ‘Go! For I will send you far away
to the Gentiles.'”

22:17-21 This is another example of
Paul’s special visions (cf. 18:9-10; 23:11; 27:23-24). In this context it fits
the prophecy of v. 14.

22:17 “when I returned to Jerusalem”
In Paul’s testimony in both chapter 9 and here, it seems to imply that he
returned to Jerusalem soon after his conversion, but Gal. 1:11-24 reveal a long
period (up to three years) before Paul returned.

▣
“fell into a trance” See note at 10:10.

22:18 Jesus speaks two
aorist active imperatives to Paul: “make haste” and “get out.” Jesus’
warning is illustrated in the Hellenistic Jews’ plot to kill Paul, recorded in
9:29.

22:19 “Lord” The grammatical
antecedent to this could be either “the God of our fathers” (v. 14) or “the
Righteous One” (v. 14). The Jewish mob would have understood YHWH, but any
believers present there would have understood Jesus. The transference is common
in OT quotes used of Jesus in the NT. It is the ambiguity of “triune monotheism”
(see Special Topics at 2:32 and 2:39)!

▣ “I
used to imprison and beat” These are
periphrastic imperfect actives, which denotes continued action in the
past. See full note at 22:4.

▣ “those who believed in You” See the
related Special Topics at 2:40, 3:16, and 6:5.

22:20 See note at 7:58-59 and 8:1.
Paul describes his previous grievous acts by using three
periphrastic imperfect participles.

1. He was standing there with the mob.

2. He was consenting to the stoning.

3. He was holding the cloaks of those stoning Stephen.

Stephen’s sermon and death had a profound influence on Paul.

22:21 “I will send you far away to the
Gentiles” This is an obvious reference to Paul’s missionary journeys and
ultimately, witness before Roman governmental officials in Palestine and also in
Rome before Caesar (cf. 23:11). He knew this statement would inflame the crowd!

NASB (UPDATED) TEXT: 22:22-29
²²They listened to him up to this
statement, and then they raised their voices and said, “Away with such a
fellow from the earth, for he should not be allowed to live!” ²³And
as they were crying out and throwing off their cloaks and tossing dust into the
air, ²⁴the commander ordered him to be brought into the barracks,
stating that he should be examined by scourging so that he might find out the
reason why they were shouting against him that way. ²⁵But when they
stretched him out with thongs, Paul said to the centurion who was standing by,
“Is it lawful for you to scourge a man who is a Roman and uncondemned?”
²⁶When the centurion heard this, he went to the commander and
told him, saying, “What are you about to do? For this man is a Roman.” ²⁷The
commander came and said to him, “Tell me, are you a Roman?” And he said, “Yes.” ²⁸The commander answered, “I acquired this citizenship with a large sum of
money.” And Paul said, “But I was actually born a citizen.” ²⁹Therefore
those who were about to examine him immediately let go of him; and the commander
also was afraid when he found out that he was a Roman, and because he had put
him in chains.

22:22 Their statement is idiomatic and
has two parts.

1. “take (present active imperative)
from the earth such a man” (cf. Luke 23:18; Acts 21:36)

2. “not fitting (imperfect active
indicative) for him to live” (cf. Acts 25:24)

Their racial and religious biases are revealed. All humans are historically
and culturally conditioned.

22:23

NASB“throwing off their clothes”
NKJV“tore off their clothes”
NRSV“throwing off their cloaks”
TEV“waving their clothes”
NJB“waving their cloaks”

This tearing off and waving of clothes or the throwing of them into the air
were OT signs of mourning over a blasphemy (Greek-English Lexicon, Louw
and Nida, vol. 1, p. 213, cf. 14:14).

▣ “tossing dust into the air” Paul was
lucky that there were no rocks available. Putting dust on one’s head was a sign
of mourning (cf. Josh. 7:6; I Sam. 4:12; II Sam. 1:2; Job 2:12), here mourning
over blasphemy (cf. Isa. 47; Lam. 2; Micah 1:10).

SPECIAL TOPIC: GRIEVING RITES

22:24 “the commander” This is the word
chiliarch (cf. vv. 27-29), which means a leader of 1000, as the term
centurion (cf. vv. 25,26) implies a leader of 100. However, the numbers are
relative. He was the officer in charge of the Roman garrison in Jerusalem.

▣ “the barracks” This refers to the
Fortress Antonia, which overlooked and connected to the Temple area. It was
built in the Persian Period during Nehemiah’s day (cf. Neh. 2:8; 7:2). Herod the
Great renamed it after Marc Antony. During feast days Jerusalem swelled to three
times its normal population. The Romans moved large numbers of troops from
Caesarea into the Fortress Antonia for security purposes.

▣ “examined by scourging” This implies
“beat the information out of him.” Scourging was a cruel form of torture. Many
died from it. It was much more severe than Jewish flogging or Roman beating with
rods. A leather whip with pieces of metal, stone or bones sewn into the strands
was used to whip prisoners.

22:25 “stretched him out” Usually the
victims were bent over and bound to a low post for the scourging to be
performed.

▣ “Is it lawful” These soldiers were
about to transgress their own law in several points:

1. a Roman citizen could not be bound (cf. 21:33 and 22:29)

2. a Roman citizen could not be scourged (cf. Livy, History 10:9:4;
Cicero, Pro Rabirio 4:12-13)

3. Paul had not been tried and found guilty (cf. 16:37)

22:27 “are you a Roman” The “you” is
emphasized. This Roman officer could not believe Paul was a Roman citizen.

22:28 “I acquired this citizenship with a
large sum of money”
There were three ways to be a Roman citizen:

1. by birth

2. given for special service to the state

3. purchased (Dio Cassius, Rom. Hist. 60:17:5-6)

This soldier’s name implies that he purchased his citizenship under Claudius
and that he was a Greek (Claudius Lysias, cf. 23:26). Claudius’ wife, Messaline,
often sold Roman citizenships for large sums of money.

NASB (UPDATED) TEXT: 22:30
³⁰But on the next day, wishing to
know for certain why he had been accused by the Jews, he released him and
ordered the chief priests and all the Council to assemble, and brought Paul down
and set him before them.

22:30 “he. . .ordered. . .the chief priests
and all the Council to assemble” This shows the Roman power. The
Sanhedrin was forced to meet, possibly in the Fortress Antonio. This seems to be
an unofficial, informal meeting.

Paul had to face the local charges but in a Roman setting.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why did Paul even want to defend himself to this mob?

2. Why does Luke record three times Paul’s testimony of his conversion on the
road to Damascus?

3. How does the Spirit’s use of Ananias refute Apostolic succession?

4. List Paul’s special visions. Why did he need this many supernatural
encounters?

5. How does the outcome of Paul’s defense before this mob in the temple fit
God’s plan?

ACTS 23

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul Before the Council	The Sanhedrin Divided	Paul Before the Sanhedrin	Paul Before the Council	His Appearance Before the Sanhedrin
22:30-23:5	22:30-23:10	(22:30-23:10) 22:30-23:5	(22:30-23:11)	(22:30-23:11)
			23:1-3	23:1-5
			23:4
			23:5
23:6-10		23:6-10	23:6	23:6-10
			23:7-9
	The Plot Against Paul	Paul is Sent to Caesarea	23:10
23:11	23:11-22	23:11	23:11	23:11
The Plot Against Paul’s Life			The Plot Against Paul’s Life	The Conspiracy of the Jews Against Paul
23:12-22		23:12-15	23:12-15	23:12-15
		23:16-22	23:16-18	23:16-22
			23:19
			23:20-21
			23:22
Paul Sent to Felix the Governor	Sent to Felix		Paul is Sent to Governor Felix	Paul Transferred to Caesarea
23:23-30	23:23-35	23:23-25	23:23-25	23:23-25
		23:26-30	23:26-30	23:26-30
23:31-35		23:31-35	23:31-35	23:31-35

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 23:1-5
¹Paul, looking intently at the
Council, said, “Brethren, I have lived my life with a perfectly good conscience
before God up to this day.” ²The high priest Ananias commanded those
standing beside him to strike him on the mouth. ³Then Paul said to
him, “God is going to strike you, you whitewashed wall! Do you sit to try me
according to the Law, and in violation of the Law order me to be struck?”
⁴But the bystanders said, “Do you revile God’s high priest?” ⁵And
Paul said, “I was not aware, brethren, that he was high priest; for it is
written, ‘You shall not speak evil of a
ruler of your people.'”

23:1

NASB, NRSV “looking intently at”
NKJV“looking earnestly at”
TEV“looked straight at”
NJB“looked steadily at”

See full note at 1:10. Luke uses this term often. Here he uses it of Paul.
Paul uses it only in II Cor. 3:7,13.

▣ “the
Council” See Special Topic: Sanhedrin at 4:5.

▣
“Brethren” Paul calls Jews “brothers” several times (13:26,38; 22:1,5;
23:1,5,6). The Jews call Paul brother in 13:15. Ananias called him brother in
9:17, as does the church in Jerusalem in 21:20.

However, Jewish believers are also called by this title (e.g., 9:30; 10:23;
11:1,12; 12:17; 15:3,7,13,22). The word is linked with “disciple” in 11:29;
18:27. It is also used of Greek believers in 16:2,40. Thus the term is ambiguous
and must be linked to a specific text and group.

▣ “I have lived my life. . .before God”
This is a
perfect middle (deponent) indicative of politeuō from which we
get the English word political or policy. This term is used with the connotation
of a citizen (cf. Phil. 1:27). Paul is asserting that he has faithfully
discharged the responsibilities of being a member of Judaism before God.

NASB“a perfectly good conscience”
NKJV“in all good conscience”
NRSV“a clear conscience”
TEV“my conscience is perfectly clear”
NJB“a perfectly clear conscience”

Paul uses the term “conscience” often
in the Corinthian letters (cf. 4:4; 8:7,10,12; 10:25,27,28,29; II Cor. 1:12;
4:2; 5:11). It refers to that moral inner sense of what is appropriate or
inappropriate (cf. Acts 23:1). The conscience can be affected by our past lives,
our poor choices, or by the Spirit of God. It is not a flawless guide, but it
does determine the boundaries of individual faith. Therefore, to violate our
conscience, even if it is in error or weak, is a major faith problem.

The believer’s conscience needs to be more and more formed by the Word of God
and the Spirit of God (cf. I Tim. 3:9). God will judge believers (i.e., weak or
strong, cf. Rom. 14:1-15:13) by the light they have, but all of us need to be
open to the Bible and the Spirit for more light and to be growing in the
knowledge of the Lord Jesus Christ.

▣ “before God up to this day” Paul
makes this same assertion in II Cor. 1:12; II Tim. 1:3. He does admit that he
did covet (cf. Rom. 7:23, esp. v. 7). His theological argument in Romans 1-8 is
based on every person’s violation of law and conscience (cf. 3:9-23; 4:15;
5:20).

23:2 “The high priest Ananias” In
Hebrew his name would be Hananiah. This is not the same as the Ananias of Luke
3:2, John 18:13, or Acts 4:6, but a later one (Ananias, son of Nebedaeus or
Nedebacus) who was appointed by Herod Chalcis, who reigned from a.d. 48-59 (Josephus, Antiq. 20.9.2).

The writings of Josephus tell us much about this High Priest.

1. when he became High Priest, Antiq. 20.5.2; Wars, 2.12.6.

2. when he and his son (Ananus) were sent in bonds to Rome, Antiq.
20.6.2

3. when he was killed by insurrectionists along with his brother, Wars
2.17.9

Josephus is often our only ancient contemporary source for Jewish events and
persons in Palestine.

▣ “to strike him on the mouth” This
was a sign of blasphemy (cf. John 18:22).

23:3 “God is going to strike you” This
is recorded in great detail in Josephus, Wars 2.17.9.

▣ “you whitewashed wall” It is
uncertain exactly what Paul was saying.

1. the Jews used this metaphor for hypocrisy (cf. Matt. 23:27)

2. it could be an allusion to Ezek. 13:10-15

▣ “in violation to the Law” This may
be an allusion to Lev. 19:15. Also see John 7:51.

23:5 “I was not aware brethren, that he was
high priest” The theories for Paul’s not knowing are his

1. poor eyesight

2. not being familiar with him because Paul had been gone from Jerusalem for
several years

3. not recognizing the High Priest because he was not wearing his official
robes

4. he did not know who spoke

5. the inappropriateness of his actions (i.e., sarcasm)

▣ “for it is written” Paul shows he
knows and respects the Law by quoting Exod. 22:28.

NASB (UPDATED) TEXT: 23:6-10
⁶But perceiving that one group
were Sadducees and the other Pharisees, Paul began crying out in the
Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the
hope and resurrection of the dead!” ⁷As he said this, there occurred
a dissension between the Pharisees and Sadducees, and the assembly was divided. ⁸For the Sadducees say that there is no resurrection, nor an angel, nor a
spirit, but the Pharisees acknowledge them all. ⁹And there occurred a
great uproar; and some of the scribes of the Pharisaic party stood up and
began to argue heatedly, saying, “We find nothing wrong with this man;
suppose a spirit or an angel has spoken to him?” ¹⁰And as a great
dissension was developing, the commander was afraid Paul would be torn to pieces
by them and ordered the troops to go down and take him away from them by force,
and bring him into the barracks.

23:6 “perceiving” Paul may have
realized that he could not get a fair hearing from this Sadducean high priest.

▣
“Sadducees” See Special Topic at 4:1.

▣
“Pharisees” Paul had been a Pharisee (cf. 26:5; Phil. 3:5-6) from a
family of Pharisees. See Special Topic at 5:34.

▣ “I am on trial for the hope and
resurrection of the dead”
Paul threw out a theological issue that the Sadducees and Pharisees disagreed
about. The Sadducees denied the afterlife, while the Pharisees affirmed it (cf.
Job 14:14; 19:23-27; Isa. 25:8; 26:19; Dan. 12:2). This set the two factions of
the council against each other (cf. vv. 7-10).

23:7 “the assembly was divided” This
term’s basic meaning is “to tear” (cf. Luke 5:36; 23:45). It came to be used
metaphorically of division within groups (cf. Acts 14:4; 23:7). The division
between these two Jewish sects was always just under the surface. Paul fanned
the flames.

23:8 “nor an angel, nor a spirit”
Verse 8 is a comment by Luke on his source. Does this phrase imply there are two
categories of spiritual beings or one? The origin of both is biblically
ambiguous, but Heb. 1:5,13, and 14 imply they are the same.

What the Sadducees denied was the dualism of good and evil spiritual beings
(Zoroastrian dualism). The Pharisees had elaborated the OT concept into rigid
Persian dualism and even developed a hierarchy of angelic and demonic (seven
leaders of each). The best source I have found for first century Jewish
angelology is Alfred Edersheim, The Life and Times of Jesus the Messiah,
Appendix XIII.

23:9

NASB“there arose a great uproar”
NKJV“there arose a loud outcry”
NRSV“then a great clamor arose”
NJB“the shouting grew louder”

This same phrase is found in the Septuagint of Exod. 12:30 (also note Exod.
3:7; 11:6; Esth. 4:3; Isa. 58:4; 65:19). The word “cry” (kraugē) is also
in Matt. 25:6; Luke 1:42; Eph. 4:31; Heb. 5:7; Rev. 21:4. Only context can
determine the kind of loud “cry” (i.e., positive or negative).

Another emotional word “to argue heatedly” (diamachomai) is also used
in the LXX in Dan. 10:20. Paul’s comment caused a loud, emotional confrontation,
which is exactly what he wanted!

▣ “the scribes” These were the legal
experts in both the oral (Talmud) and written law (OT). Most of them were
Pharisees.

SPECIAL TOPIC: SCRIBES

▣ “this man” The use of this noun phrase in this context shows it is not
automatically a negative phrase.

▣ “suppose” This is a partial or
incomplete first class conditional sentence. These
scribes were asserting that Paul had seen something from the spiritual realm,
but exactly what they were not sure. Their immediate and forceful defense of
Paul shows how biased they were for their own group. Apparently they disliked
Sadducees more than a supposedly renegade Pharisee.

Because this is an incomplete grammatical structure, the Textus Receptus,
following the uncial Greek manuscripts H, L, and P, adds, “Let us not fight
against God,” which is taken from Acts 5:39.

23:10
“ordered the troops to go down and take him away from them by force”
Twice now the Roman government had saved Paul’s life in Jerusalem. No wonder
Paul saw the government as a minister of God (cf. Romans 13). This may relate to
“the one who restrains” in II Thess. 2:6-7.

NASB (UPDATED) TEXT: 23:11
¹¹But on the night immediately
following, the Lord stood at his side and said, “Take courage; for as you have
solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.”

23:11 “the Lord stood at his side”
Here is another personal vision to encourage Paul (cf. 18:9-10; 22:17-19;
27:23-24). Paul was not a man without discouragement and doubt.

▣ “Take courage” This is a present active imperative. This is the only
use of this term in Luke’s writings. Paul must have shared this with Luke. Jesus
uses the term several times (cf. Matt. 9:2,22; 14:27; John 16:33).

▣ “you must witness at Rome also” It
was God’s will for Paul to be imprisoned so that he might appear before Caesar.
The gospel will be preached in Rome (cf. 19:21; 22:21)!

For “must” see full note at 1:16.

NASB (UPDATED) TEXT: 23:12-15
¹²When it was day, the Jews
formed a conspiracy and bound themselves under an oath, saying that they would
neither eat nor drink until they had killed Paul. ¹³There were more
than forty who formed this plot. ¹⁴They came to the chief priests and
the elders and said, “We have bound ourselves under a solemn oath to taste
nothing until we have killed Paul. ¹⁵“Now therefore, you and the
Council notify the commander to bring him down to you, as though you were going
to determine his case by a more thorough investigation; and we for our part are
ready to slay him before he comes near the place.”

23:12-15 This paragraph informs us of
the assassination pact of some of the Jews. This is another premeditated murder
(cf. v. 21) like the one the Jews planned for Jesus.

23:13 “more than forty” Forty is a
Jewish idiom for a long, indefinite period of time, but here it is used of
persons, so it is probably literal. See Special Topic: Numbers in Scripture at
1:3.

23:14 “the chief priests and the elders”
This was an abbreviated way of referring to the Sanhedrin. See Special Topic at
4:5.

NASB“we have bound ourselves under a solemn
oath”
NKJV“we have bound ourselves under a great
oath”
NRSV“we have strictly bound ourselves by an
oath”
TEV“we have taken a solemn vow”
NJB“we have made a solemn vow”

These English translations are an
attempt to translate a cognate idiomatic phrase, “with a curse we curse
ourselves.” These oath-takers did not kill Paul. I wonder if they starved to
death? Apparently the oral tradition allowed a way out of these blood oaths. See
Special Topic following.

SPECIAL TOPIC: CURSE (ANATHEMA) (ANATHEMA)

NASB (UPDATED) TEXT: 23:16-25
¹⁶But the son of Paul’s sister
heard of their ambush, and he came and entered the barracks and told Paul. ¹⁷Paul called one of the centurions to him and said, “Lead this young man
to the commander, for he has something to report to him.” ¹⁸So he
took him and led him to the commander and said, “Paul the prisoner called me to
him and asked me to lead this young man to you since he has something to tell
you.” ¹⁹The commander took him by the hand and stepping aside,
began to inquire of him privately, “What is it that you have to report to
me?” ²⁰And he said, “The Jews have agreed to ask you to bring Paul
down tomorrow to the Council, as though they were going to inquire somewhat more
thoroughly about him.
²¹“So do not listen to them, for more than forty of them are lying in
wait for him who have bound themselves under a curse not to eat or drink until
they slay him; and now they are ready and waiting for the promise from you.”
²²So the commander let the young man go, instructing him, “Tell no
one that you have notified me of these things.” ²³And he called to
him two of the centurions and said, “Get two hundred soldiers ready by the third
hour of the night to proceed to Caesarea, with seventy horsemen and two hundred
spearmen.” ²⁴They were also to provide mounts to put
Paul on and bring him safely to Felix the governor. ²⁵And he wrote a
letter having this form:

23:16 “the son of Paul’s sister” We
have many questions about Paul’s family, but it is shrouded in silence. How he
knew of the plan is also unknown. He was possibly a Pharisee also.

23:21 This attack would have also
involved the killing of the Roman guards!

23:23 The contingent of troops to
accompany Paul was apparently either (1) 200 infantry, 70 cavalry, and 200
lancers or (2) 200 lancers and 70 cavalry. The western family of Greek
manuscripts has a long descriptive addition (cf. NKJV).

▣ “the third hour” This is obviously
Roman time. They started counting the night at 6 p.m. This would be 9 p.m.

▣ “Caesarea” This was the headquarters
for the Roman occupational forces in Palestine.

NASB, NKJV,

NRSV, TEV “spearmen”
NJB“auxiliaries”

REB “light-armed troops”

NASB (footnote) “additional mounts” or “pack
animals”

NEB “bowman”

The meaning of the term dexiolabos is uncertain. It is literally “one
posted or armed on the right side” (dexios). It refers to

1. some type of light armed soldier (bow or spear)

2. one who is bound to prisoners on the right side

3. one who holds a second horse

4. one who is on the flank

So many options show that moderns do not exactly know the meaning.

23:24 “Felix” The Roman historian
Tacitus (Histories 5:9,
Annals 12:54) called Antonius Felix cruel and lustful. He gained his
position through his brother, Pallas (both of whom were freed slaves), who was a
close friend to Emperor Claudius. He served as the eleventh procurator of
Palestine from a.d. 52-59.

23:25 “form” See Special Topic: Form (tupos)
at 7:43.

NASB (UPDATED) TEXT: 23:26-30
²⁶“Claudius Lysias, to the most
excellent governor Felix, greetings. ²⁷When this man was arrested by
the Jews and was about to be slain by them, I came up to them with the troops
and rescued him, having learned that he was a Roman. ²⁸“And wanting
to ascertain the charge for which they were accusing him, I brought him down to
their Council; ²⁹and I found him to be accused over questions about
their Law, but under no accusation deserving death or imprisonment. ³⁰When
I was informed that there would be a plot against the man, I sent him to you at
once, also instructing his accusers to bring charges against him before you.”

23:26-30 This is the required letter
of explanation of Paul’s case by the officer in charge (cf. 25:12ff). It states
the flow of the events, but does so in such a way as to make Lysias look good.

23:26 This is the verse in which we
are told the Chiliarch’s name.

23:29 This verse fits Luke’s pattern
of showing that Christianity and its leaders, when accused before governmental
officials, were always acquitted and deemed innocent. Rome had nothing to fear
from “the Way”!

NASB (UPDATED) TEXT: 23:31-35
³¹So the soldiers, in accordance
with their orders, took Paul and brought him by night to Antipatris. ³²But
the next day, leaving the horsemen to go on with him, they returned to the
barracks. ³³When these had come to Caesarea and delivered the letter
to the governor, they also presented Paul to him. ³⁴When he had read
it, he asked from what province he was, and when he learned that he was from
Cilicia, ³⁵he said, “I will give you a hearing after your accusers
arrive also,” giving orders for him to be kept in Herod’s Praetorium.

23:31 “brought him by night to Antipatris”
This city was built by Herod the Great and named after his father, Antipater II.
This was a very long march of possibly 30-40 miles. The exact site of the city
is uncertain. The reason the foot soldiers returned (cf. v. 32) at this point is
because

1. this was primarily a Gentile area

2. the topography was open and flat, so there was little danger of surprise
attack

23:33 “the governor” This is literally
“procurator.” Luke is very precise in his titles for local and Roman officials.

23:34 “asked from what province he was”
This was to ascertain jurisdiction. Since Paul was also from an Imperial
Province Felix could try the case. There were three divisions of jurisdiction in
the Roman Empire:

1. Imperial (Caesar)

2. Senatorial

3. local (like the Herods)

23:35 “after your accusers arrive”
This should have been the Jews from Asia who accused Paul in the Temple of
bringing a Gentile into the restricted Jewish area. The fact that they did not
appear should have resulted in a dismissal of the charges. But, as often
happens, local politics affects justice!

▣ “kept in Herod’s Praetorium” The
Romans were kind to Paul while he was in their custody (cf. 24:23). Paul stayed
in a palace built by Herod the Great, which had previously been used for his
personal residence, but now had become Roman Headquarters.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Compare Paul’s defenses and list the common elements.

2. Did Paul see himself as a faithful Jew?

3. Do we know anything about Paul’s extended family from Acts?

ACTS 24

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Case Against Paul	Accused of Sedition	Paul Before Felix	The Case Against Paul	The Case Before Felix
24:1-9	24:1-9	24:1-2a	24:1-2a	24:1-9
		24:2b-8	24:2b-9
		24:9
Paul Defends Himself Before Felix	The Defense Before Felix		Paul’s Defense Before Felix
24:10-21	24:10-21	24:10a	24:10a	24:10a
				Paul’s Speech Before the Roman Governor
		24:10b-21	24:10b-16	24:10b-13
				24:14-16
			24:17-21	24:17-21
	Felix Procrastinates			Paul’s Captivity at Caesarea
24:22-23	24:22-27	24:22-23	24:22-23	24:22-23
Paul Held in Custody			Paul Before Felix and Dursilla
24:24-26		24:24-26	24:24-26	24:24-26
24:27		24:27	24:27	24:27

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 24:1-2a
¹After five days the high priest
Ananias came down with some elders, with an attorney named Tertullus, and
they brought charges to the governor against Paul. ²After
Paul had been summoned, Tertullus began to accuse him, saying to the
governor,

24:1 “the high priest Ananias” See
full note at 23:2. Wow! The high priest himself came from Jerusalem to Caesarea.
Paul was really a thorn in their flesh!

▣
“came down” For Jews, Jerusalem is always “up” and all other geographical
locations are “down.”

▣
“elders” In the OT this term referred to older tribal leaders. By the
post-exilic time it began to be used of wealthy, influential people of
Jerusalem. Often in the NT the Sanhedrin is described as “the High Priests,
scribes, and elders.” These were probably members of the Sanhedrin who were
supporters of the Sadducees. The temple leadership had seen the potential
problem when Pharisees were present (cf. 23:6-10).

▣ “Tertullus” This was a hired lawyer
(advocate) or orator (cf. NKJV). It is a form of the Greek word rēma or
“spoken word.” Apparently he presented the Sanhedrin’s case in an acceptable
Roman legal form, possibly in Latin.

NASB (UPDATED) TEXT: 24:2b-9

^2b“Since
we have through you attained much peace, and since by your providence reforms
are being carried out for this nation, ³we acknowledge this in
every way and everywhere, most excellent Felix, with all thankfulness. ⁴But,
that I may not weary you any further, I beg you to grant us, by your kindness, a
brief hearing. ⁵For we have found this man a real pest and a fellow
who stirs up dissension among all the Jews throughout the world, and a
ringleader of the sect of the Nazarenes. ⁶And he even tried to
desecrate the temple; and then we arrested him. [We wanted to judge him
according to our own Law. ⁷But Lysias the commander came along, and
with much violence took him out of our hands, ⁸ordering his accusers
to come before you.]By examining him yourself concerning all these matters you
will be able to ascertain the things of which we accuse him.” ⁹The
Jews also joined in the attack, asserting that these things were so.

24:2b-4 This introduction was not only
an attempt at flattery (probably expected), but baseless in fact. Felix was a
cruel man (cf. Tacitus, Histories 5.9 and Annals 12.2). Felix was
only in his position because of his brother, Pallas, who, along with Felix, was
a freedman of Antonia (Marc Antony’s daughter), Claudius, the Emperor’s mother.
He was later removed by Nero at the request of the people (cf. Josephus, Wars
2.12.8-13.7 and Antiq. 20.7.7-8.9.

24:2b “attained much peace” Some think
this refers to his attempt to stop the activity of the Jewish extremists called
sicarii (dagger men). See Josephus’ Wars
2.13.2.

24:5 “we have found this man” It is
Luke’s purpose throughout Acts to show the Roman world that the charges against
Christianity are false. This is why Luke records so many appearances before
Roman courts and officials. Paul was accused of three things:

1. being a troublemaker

2. being a leader of a new sect

3. temple desecration

NASB“a real pest”
NKJV“a plague”
NRSV“a pestilent fellow”
TEV“a dangerous nuisance”
NJB“a perfect pest”

This comes from a word meaning plague (cf. Luke 21:11). In the OT (LXX) it
also had the meaning of plague, but could be used metaphorically of a person
(cf. Pro. 19:25).

▣
“throughout the world” This is surely a purposeful overstatement and yet
what a compliment to the effectiveness of Paul’s ministry in the diaspora.

▣ “ringleader” This is a compound
Greek term from “first” and “to stand.” It was used in the Septuagint of Job
15:24, “a captain of the first rank.” It is found only here in the NT and not at
all in the Koine papyri found in Egypt.

▣ “the sect” The term hairesis
originally meant “division” or “faction” (literally, “to make a choice’). It
came to have a negative connotation, as can be seen in our English term
“heresy,” which comes from this Greek term. The Sadducees are addressed by this
term in 5:17 and the Pharisees in 15:5. In this context in Acts, Paul considers
Christianity an integral part of the historical Jewish faith and hope (cf. v.
14).

▣ “the Nazarenes” This term refers to
the followers of Jesus of Nazareth. Some assert that the term comes from the
city of Nazareth but others relate it to nezer (BDB 666) or “branch,” a
title for the Messiah (cf. Isa. 11:1; 53:2). See Special Topic at 2:22.

24:6 Notice the charge made against
Paul in 21:28 that he desecrated the temple, has now been changed to “he tried
to desecrate the temple.” They really had a weak case. Paul’s effective
preaching was really the problem.

24:7 The parenthesis in the NASB shows
a textual addition found in the uncial MS E (8^th century) and several
minuscules starting the 9^th century. The longer reading is found in
NKJV. It seems to change the one/ones wanting to hurt Paul from the Jewish
leadership to Lysias.

The UBS⁴ excludes the addition and rates the shorter version (MSS
P⁷⁴, א, A, D, some Old Latin, Vulgate, Coptic, and Georgian versions)
as a “B” (almost certain). The UBS3 included the longer reading but gave it a
“D” rating (high degree of doubt).

NASB (UPDATED) TEXT: 24:10-21

¹⁰When the governor had nodded for
him to speak, Paul responded:
“Knowing that for many years you have been a judge to this nation, I cheerfully
make my defense, ¹¹since you can take note of the fact that no more
than twelve days ago I went up to Jerusalem to worship. ¹²Neither in
the temple, nor in the synagogues, nor in the city itself did they find
me carrying on a discussion with anyone or causing a riot. ¹³Nor can
they prove to you the charges of which they now accuse me.
¹⁴But this I admit to you, that according to the Way which they call
a sect I do serve the God of our fathers, believing everything that is in
accordance with the Law and that is written in the Prophets;
¹⁵having a hope in God, which these men cherish themselves, that
there shall certainly be a resurrection of both the righteous and the wicked. ¹⁶In view of this, I also do my best to maintain always a blameless
conscience both before God and before men. ¹⁷Now after several
years I came to bring alms to my nation and to present offerings; ¹⁸in
which they found me occupied in the temple, having been purified, without
any crowd or uproar. But there were some Jews from Asia—¹⁹who
ought to have been present before you and to make accusation, if they should
have anything against me. ²⁰Or else let these men themselves tell
what misdeed they found when I stood before the Council, ²¹other than
for this one statement which I shouted out while standing among them, ‘For the
resurrection of the dead I am on trial before you today.'”

24:10 As the attorney for the
Sanhedrin used a formal introduction (probably culturally expected), so too,
does Paul.

▣ “defense” We get the English term
“apology” or “apologetics” from this Greek term. It originally meant a legal
oral defense in court.

24:11-12 Paul asserts that his public
activities in Jerusalem were anything but abnormal and contentious. He was
accused of desecrating the temple, but in reality, he was performing an
acceptable ritual.

24:14 “The Way” This was the early
title for Christians which emphasized that Jesus is the way to God (John 14:6)
and a lifestyle fellowship (cf. 9:2; 19:9,23; 22:4; 24:22 and possibly
18:25-26).

▣ “I do serve the God of our fathers”
Paul clearly asserts in this verse that what he preaches about Jesus in no way
violates the OT. Jesus is the fulfillment of Israel’s hopes and promises. He
does not see Christianity as something new and different but a fulfillment (cf.
Jesus in Matt. 5:17-19).

▣ “the Law. . .the Prophets” These are
two of the threefold divisions of the OT canon:

1. The Torah (Law) — Genesis – Deuteronomy

2. The Prophets

a. former prophets — Joshua – Kings (except Ruth)

b. latter prophets — Isaiah – Malachi (except Lamentations and Daniel)

3. The Writings

a. megiloth — Ruth, Esther, Ecclesiastes, Song of Songs, and Lamentations

b. wisdom literature — Job, Psalms, Proverbs

c. post-exilic history — I & II Chronicles, Ezra, and Nehemiah

24:15 “having a hope in God which these men
cherish themselves”
Paul is asserting that his religious orientation is the same as these accusers
(cf. v. 16), except in his view of the resurrection. Paul is trying to defend
himself by showing that the conflict is over theological issues within Judaism,
which Rome did not want to become involved with.

For “hope” see SPECIAL TOPIC: HOPE at 2:25.

▣ “there shall certainly be a resurrection of
both the righteous and the wicked” This refers to the theology of the
Pharisees, not the Sadducean leadership of the temple. Josephus, Antiq.
18.1.3, even asserts that some Pharisees denied the resurrection of the wicked
(for a modern view of annihilation see Edward Fudge, The Fire That Consumes).
The Bible is replete with this concept of a general resurrection (cf. Isa. 25:8;
Dan. 12:2; Matt. 25:46; John 5:29; Rom. 2:6-11; Rev. 20:11-15). Paul saw
Christianity as the natural fulfillment of the OT (cf. Matt. 5:17-19). It was
not something new!

24:16 “I also do my best to maintain always a
blameless conscience” This same phrase is what angered the High Priest so
much in 23:1-2. Paul repeats it again in his presence. It is similar to his
discussion of personal effort in I Cor. 9:24-27. The self-control he preached to
Felix (cf. v. 25) was not an easy thing to accomplish and maintain. Self-control
is one of the fruits of the Spirit in Gal. 5:22 and possibly the capstone of the
list of fruits!

24:17 “I came to bring alms to my nation”
For “alms” see Special Topic at 3:2. This probably refers to the contribution
from the Gentile churches to the church in Jerusalem (cf. Rom. 15:25-27; I Cor.
16:1-4; II Corinthians 8-9). It is surprising it is not mentioned in 21:15ff.
This may show that it was not received well by all of the church in Jerusalem
(see James D. G. Dunn, Unity and Diversity in the New Testament).
Intrenched racism is hard to deal with even for believers.

▣ “and to present offerings” This
refers to

1. the conclusion of Paul’s limited Nazarite vow (cf. 21:24)

2. his paying for others’ limited Nazarite vows (cf. 21:24)

Because this phrase seems to be linked grammatically to “bring alms,” it is
possible that they both refer to Jewish rituals, not the offerings from the
churches.

24:18 “they found me occupied in the
temple, having been purified” This Jewish ritual procedure was at the
instigation of James and the elders of the church (cf. 21:17-26). It was meant
to placate the legalistic Jewish believers in the church, but in reality, it
inflamed the Greek-speaking Jews from Asia.

24:18-19 “Jews from Asia who ought to have
been” This was an important legal point in Paul’s defense (cf. v. 19).
The eyewitnesses’ accusers were not present! Those who were accusing Paul of
world-wide mischief had no experiential evidence (cf. v. 20)!

Asia is a geographical reference to Jewish people from southern and western
Turkey, then called Asia Minor.

24:19b “if” This is a fourth class conditional, a way to express a
contingency which is the farthest removed from possibility. A. T. Robertson,
Word Pictures in the New Testament, p. 420, calls it a mixed condition with
a second class conclusion (i.e.,
but they are not present, v. 19a). His Grammar (p. 1022) lists other
mixed conditional sentences in
Luke’s writings (cf. Luke 17:6 and Acts 8:31).

NASB (UPDATED) TEXT: 24:22-23
²²But Felix, having a more exact
knowledge about the Way, put them off, saying, “When Lysias the commander comes
down, I will decide your case.” ²³Then he gave orders to the
centurion for him to be kept in custody and yet have some freedom, and
not to prevent any of his friends from ministering to him.

24:22 Apparently Felix had heard about
Jesus and Christianity. Probably as a Roman official he had been briefed about
the local situation to which he would be assigned.

Felix’s wife was Jewish (cf. v. 24), which meant he had an experiential
opportunity to know about the teaching of Judaism. The Way was considered a sect
within Judaism and was, therefore, a “legal” religion in the Roman Empire.

24:23 This shows that Felix did not
see Paul as a threat and allowed some freedom and access. Here again is a Roman
official who does not sense Christianity as a political problem. This was surely
one of Luke’s purposes in writing his Gospel!

NASB (UPDATED) TEXT: 24:24-27
²⁴But some days later Felix
arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard
him speak about faith in Christ Jesus. ²⁵But as he was
discussing righteousness, self-control and the judgment to come, Felix became
frightened and said, “Go away for the present, and when I find time I will
summon you.” ²⁶At the same time too, he was hoping that money would
be given him by Paul; therefore he also used to send for him quite often and
converse with him. ²⁷But after two years had passed, Felix was
succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul
imprisoned.

24:24 “Drusilla” She was the youngest,
and apparently beautiful, daughter of Herod Agrippa I and the sister of Bernice
and Agrippa II. She was Felix’s third wife, whom he took from the Azizus, the
King of Emesa (cf. Josephus, Antiq. 20.7.2).

NASB, NRSV,

TEV, NJB “Christ Jesus”
NKJV“Christ”

Option #1 is found in MSS P⁷⁴, א^*, B, E, and the Old
Latin, Vulgate versions. The shorter reading is found in MSS א^c, A,
C, and the Peshitta and Coptic versions. The UBS⁴
gives the longer version a “B” rating (almost certain).

One wonders if in this context “Christ” should be translated “Messiah” (MS
044 has “the Messiah”).

▣ “faith” This is a crucial
theological word. See Special Topics at 2:40; 3:16; and 6:5. Remember these
theological terms in Koine Greek are based not on Greek usage, but the
Septuagint. Luke knows the Septuagint well. It was the OT for the church.

24:24-25 Paul preached the gospel
often (cf. v. 26b) to Felix and Drusilla. This was exactly what Jesus wanted him
to do (cf. 9:15). He was convicted, but also greedy (i.e., he wanted Paul to
bribe him) and put off his decision (cf. v. 26).

24:26 Apparently Paul had some funds
during this prison period. Possibly from (1) a personal inheritance or (2) help
from the churches (i.e., Philippi or Thessalonica). Felix called for Paul often,
not to hear him speak, but in hopes of receiving a bribe.

24:27 “after two years had passed”
Many believe that it was during this period that Luke gathered eyewitness
information from those in Palestine for his Gospel (cf. Luke 1:1-4). This must
have been a discouraging time to an aggressive man like Paul! However, he did
not seek freedom by means of bribery. He knew he was in God’s will.

▣ “Porcius Festus” There is some
disagreement between the Roman historians, Suetonius and Tacitus, over the
beginning date of his office. Felix was put on trial in a.d. 55, but it is uncertain whether he was
convicted and removed then or in
a.d. 59. Festus died in a.d. 62, while still in office (cf. Josephus,
Antiq. 20.9.1). There is little known about him (cf. Josephus, Antiq.
20.8.9-10; Wars 2.14.1).

▣ “Felix left Paul imprisoned” It was
customary to release all the prisoners at the time of the change of
administrations. This verse shows the political situation in Palestine and the
weakness of the Roman leaders, as well as the power of the Sanhedrin.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. What does the term “Nazarene” mean?

2. What are the implications of the first title for the church in Acts being
“the Way”?

3. Explain the significance of v. 15.

ACTS 25

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul Appeals to Caesar	Paul Appeals to Caesar	Appeal to the Emperor	Paul Appeals to the Emperor	Paul Appeals to Caesar
25:1-5	25:1-12	25:1-5	25:1-5	25:1-5
25:6-12		25:6-12	25:6-8	25:6-12
			25:9
			25:10-11
			25:12
Paul Brought Before Agrippa and Bernice	Paul Before Agrippa	Paul’s Defense Before Agrippa (25:13-26:32)	Paul Before Agrippa and Bernice	Paul Appears Before King Agrippa
25:13-22	25:13-27	25:13-22	25:13-21	25:13-22
			25:22a
			25:22b
25:23-27		25:23-27	25:23-27	25:23-26:1

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 25:1-5
¹Festus then, having arrived in
the province, three days later went up to Jerusalem from Caesarea. ²And
the chief priests and the leading men of the Jews brought charges against Paul,
and they were urging him, ³requesting a concession against Paul, that
he might have him brought to Jerusalem (at the same time, setting an
ambush to kill him on the way). ⁴Festus then answered that Paul was
being kept in custody at Caesarea and that he himself was about to leave
shortly. ⁵“Therefore,” he said, “let the influential men among you go
there with me, and if there is anything wrong about the man, let them prosecute
him.”

25:1 “Festus” This was Felix’s
successor. He was a nobler personality, but obviously under the same political
pressure and mind set. He was in office for two years and died in
a.d. 62 while still in office (cf.
Josephus, Antiq. 20.8.9).

▣ “three days later” This shows how
upset and persistent the Jewish leadership was concerning Paul. Festus also
wanted to make a good first impression.

25:2 “the chief priest and the leading men of
the Jews” This may refer to the Sanhedrin, which was made up of 70 Jewish
leaders from Jerusalem. They formed the highest judicial body of the Jews in
both politics and religion. See Special Topic at 4:5. However, it could also
refer to the other wealthy and elite citizens of Jerusalem who would be very
anxious to meet the new Roman procurator and begin to establish a good
relationship with him.

It is surely possible that it refers to both groups. After two years there
was a new high priest, Ishmael ben Fabus (a.d.
56-62). He, too, wanted to establish himself and a good way to do this was to
attack the renegade Pharisee, Paul.

▣ “they were urging him” This is an imperfect active indicative. They asked again
and again.

25:3 This shows animosity against Paul
on the part of these religious leaders. They saw Paul as an enemy from within!

▣ “(at the same time, setting an
ambush to kill him on the way)” The tactics of the Jewish leadership had
not changed (cf. 23:12-15).

25:5 “if” This is a
first class conditional sentence which is assumed to be true from the
author’s perspective or for his purposes (cf. A. T. Robertson, Word Pictures
in the New Testament, vol. 3, p. 429). Dr. Bruce Tankersley, the Koine Greek
specialist at East Texas Baptist University, says it might be
third class
because there is no verb in the
protasis. Festus assumed Paul was guilty. Why else would the Jerusalem leaders
be so persistent, and so tenacious?

NASB (UPDATED) TEXT: 25:6-12
⁶After he had spent not more than
eight or ten days among them, he went down to Caesarea, and on the next day he
took his seat on the tribunal and ordered Paul to be brought.
⁷After Paul arrived, the Jews who had come down from Jerusalem stood
around him, bringing many and serious charges against him which they could not
prove, ⁸while Paul said in his own defense, “I have committed no
offense either against the Law of the Jews or against the temple or against
Caesar.” ⁹But Festus, wishing to do the Jews a favor, answered Paul
and said, “Are you willing to go up to Jerusalem and stand trial before me on
these
charges?” ¹⁰But Paul said, “I am standing before Caesar’s
tribunal, where I ought to be tried. I have done no wrong to the Jews, as
you also very well know. ¹¹If, then, I am a wrongdoer and have
committed anything worthy of death, I do not refuse to die; but if none of those
things is true of which these men accuse me, no one can hand me over to
them. I appeal to Caesar.” ¹²Then when Festus had conferred with his
council, he answered, “You have appealed to Caesar, to Caesar you shall go.”

25:6-9 These events showed Paul that
he had no real hope for justice with Festus. He knew what awaited him in
Jerusalem (cf. v. 3). He also knew Jesus wanted him to go to Rome (cf. 9:15).

25:6 “After he had spent not more than eight
or ten days among them” I would imagine the Jewish leaders wined and
dined Festus. They manipulated all the Roman officials.

25:8 Paul asserts that he is innocent
of all charges against

1. the Law of Moses (cf. 21:21,28)

2. the temple (cf. 21:28; 24:6)

3. Caesar (cf. 16:21; 17:7)

Numbers 1 and 2 are exactly what Stephen was charged with in 6:13-14.

25:10-11 Paul asserts that he was
already before the proper authority and in the proper place. Luke records in v.
11 Paul’s official appeal to Caesar.

The right of appeal to Caesar initially started with Octavian in 30 b.c. (cf. Dio Cassius, History, 51.19).
This initial dictate was expanded to forbid blinding, scourging, and torture to
any Roman citizen who appealed to Caesar (cf. Paulus, Sententiae
5.26.1).

There is a good discussion of Roman Law of the first century in A. N.
Sherwin-White’s Roman Society and Roman Law in the New Testament,
“lecture four: Paul before Felix and Festus,” pp. 48-70.

25:11 “If. . .if” These are two first class conditional sentences which are
assumed to be true from the author’s perspective or for his purpose. These two
usages in context show how this grammatical construction was used to make a
point. The first is false to reality (but exactly the same condition used by
Felix in v. 5); the second is true to reality.

▣ “I do not refuse to die” Paul
recognized the power of the state (cf. Rom. 13:4). The OT perspective on capital
punishment can be found in Gen. 9:6. See an interesting discussion of capital
punishment in Hard Sayings of the Bible, pp. 114-116.

NASB, TEV “no one can hand me over to them”
NKJV“no on can deliver me over to them”
NRSV“no one can turn me over to them”
NJB“no one has the right to surrender me to
them”

The term charizomai basically
means “to gratify” or “grant as a favor.” Paul realized that Festus was trying
to impress the Jewish leadership by giving them himself!

However, it is possible that Festus is trying to abide by a decree from
Julius Caesar (cf. Josephus, Antiq.
14.10.2), which encouraged Roman officials in Palestine to allow the wishes of
the high priest.

▣ “I
appeal to Caesar” This was the legal right of every Roman citizen in
capital punishment cases (Pliny the Younger, Letters 10.96). At this point in
history, Nero was the Caesar (a.d.
54-68).

25:12 “his council” This refers to
Festus’ Roman legal experts, not the Jewish leaders.

CONTEXTUAL INSIGHTS TO ACTS 25:13-26:32

BACKGROUND

A. Herod Agrippa II (Marcus Julius Agrippa)

1. He is the son of Herod Agrippa I (cf. Acts 12), who was the political
ruler of Judea and who had control of the Temple and Priesthood (a.d.
41-44) and grandson of Herod the Great.

2. He was educated in Rome and was pro-Roman. He returned to Rome after the
Jewish war of a.d. 70 and died there in
a.d. 100.

3. At the age of 17 his father died, but he was too young to assume his
kingdom.

4. In a.d. 50 Herod Chalcis,
Agrippa II’s uncle, the King of Chalcis (a small kingdom in Northern Palestine),
died and Agrippa II was given his kingdom by Emperor Claudius. Also, he was
given control over the Temple and the High Priesthood.

5. In a.d. 53 he exchanged this
small kingdom for the tetrarches of Herod Philip (Ituraea and Trachonitis) and
Lysanius (Abilene).

6. Later, Emperor Nero added certain cities and villages around the Sea of
Galilee to his control. His capital was Caesarea Philippi, which he renamed
Neronias.

7. For historical reference cf:

a. Josephus Jewish Wars 2.12.1,7-8; 15.1; 16.4; 7.5.1

b. Josephus’ Antiquities of the Jews 19.9.2; 20.5.2; 6.5; 7.1; 8.4;
9.6.

B. Bernice

1. She was the oldest daughter of Herod Agrippa I.

2. She was the sister of Agrippa II, and for a period of time may have been
his incestuous lover (there is no evidence of this, only rumor). Later she was a
mistress to Emperor Titus while he was a general. He was the Roman general who
destroyed Jerusalem and the Temple in
a.d. 70.

3. She was Drusilla’s sister (cf. 24:24).

4. She was married to Herod Chalcis (Herod Agrippa I’s brother, her uncle),
but when he died she moved in with her brother.

5. She later married Polemon, King of Cilicia, but left him to return to her
brother who had just been given the title of “King.”

6. She was the mistress of Emperor Vespasian.

7. Historical references

a. Josephus Jewish Wars 2.1.6; 15.1; 17.1.

b.Josephus’ Antiquities of the Jew 19.9.1; 15.1; 20.1.3

c. Tacitus’ History 2.2

d. Seutonius’ Life of Titus 7

e. Dio Cassius’ Histories 65.15; 66.18

f. Juvenal’s Satire 61.156-157

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 25:13-22

¹³Now when several days
had elapsed, King Agrippa and Bernice arrived at Caesarea and paid their
respects to Festus. ¹⁴While they were spending many days there,
Festus laid Paul’s case before the king, saying, “There is a man who was left as
a prisoner by Felix; ¹⁵and when I was at Jerusalem, the chief priests
and the elders of the Jews brought charges against him, asking for a sentence of
condemnation against him. ¹⁶I answered them that it is not the custom
of the Romans to hand over any man before the accused meets his accusers face to
face and has an opportunity to make his defense against the charges. ¹⁷So
after they had assembled here, I did not delay, but on the next day took my seat
on the tribunal and ordered the man to be brought before me. ¹⁸When
the accusers stood up, they began
bringing charges against him not of such crimes as I was expecting, ¹⁹but
they simply had some points of disagreement with him about their own
religion and about a dead man, Jesus, whom Paul asserted to be alive.
²⁰Being at a loss how to investigate such matters, I asked whether he
was willing to go to Jerusalem and there stand trial on these matters. ²¹But
when Paul appealed to be held in custody for the Emperor’s decision, I ordered
him to be kept in custody until I send him to Caesar.” ²²Then Agrippa
said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he
said, “you shall hear him.”

25:13 “King Agrippa” This refers to
Agrippa II. He was the brother of Drusilla and Bernice. He was educated in Rome
and was very loyal to Rome’s policies and programs.

SPECIAL TOPIC: BERNICE

25:13-19 This again reveals one of
Luke’s literary and theological purposes, which was to show that Christianity
was not a political threat to Rome (cf. v. 25). In the early decades of the
first century Christianity was considered a sect of Judaism, which was
acknowledged by Rome as a legal religion. Rome wanted no part of disputes
between Jewish religious sects!

25:18 “they began charges against him
not of such crimes as I was expecting” This shows the intensity and
nature of the Jewish opposition. It was not political, but religious.

NASB, NRSV,

NJB, NIV “crimes”
NKJV“such things”
TEV“evil crimes”

REB “charges”

NET Bible “evil deeds”

ASV “evil things”

There are several variants.

1. ponērōn – genitive plural
in MSS א², B, E, meaning “things of evil” (cf. 28:21)

2. ponērau – accusative neuter
singular in MSS P⁷⁴, A, C^*

3. ponēra – accusative neuter
plural in MSS א^*, C²

4. omit – MSS L, P, and some Lectionaries (cf. NKJV)

UBS⁴ puts option #1 in the text with a “C” rating (difficulty in
deciding).

Felix was surprised that the charges were not serious and had to do with
Jewish religious matters, not legal matters.

25:19 “religion” This is literally a
compound term from “fear” and “gods.” This term can mean “superstition,” which
was exactly what these Roman leaders thought about the Jewish religion. However,
Festus would have not wanted to insult his Jewish dignitaries, so he used an
ambiguous term (so too, Paul, 17:22).

Verses 18-19 show again that Roman justice found no fault with Paul or
Christianity.

▣ “about a dead man, Jesus, whom Paul
asserted to be alive”
The resurrection was one the central pillars of the sermons (kerygma, see
Special Topic at 2:14) in Acts (cf. 26:8). Christianity stands or falls on this
theological assertion (cf. I Corinthians 15).

NASB (UPDATED) TEXT: 25:23-27
²³So, on the next day when
Agrippa came together with Bernice amid great pomp, and entered the auditorium
accompanied by the commanders and the prominent men of the city, at the command
of Festus, Paul was brought in. ²⁴Festus said, “King Agrippa, and all
you gentlemen here present with us, you see this man about whom all the people
of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he
ought not to live any longer. ²⁵But I found that he had committed
nothing worthy of death; and since he himself appealed to the Emperor, I decided
to send him. ²⁶Yet I have nothing definite about him to write to my
lord. Therefore I have brought him before you all and especially before
you, King Agrippa, so that after the investigation has taken place, I may have
something to write. ²⁷For it seems absurd to me in sending a
prisoner, not to indicate also the charges against him.”

25:23 What a wonderful opportunity to
preach the gospel!

▣ “the commanders” This is the term
chiliarch, which means leaders of a thousand, as centurion means leader of a
hundred. We learn from Josephus’ Antiq.
19.19.2, that there were five auxiliary cohorts in Caesarea at this period.
Therefore, possibly five military men are referred to here.

▣ “the prominent men of the city” This
would refer to the civic leaders of Caesarea.

Notice the groups in the assembly.

1. a Roman procurator

2. an Idumean regional king

3. Roman military leaders

4. prominent civic leaders of Caesarea

▣ 25:26 “the Emperor” This term is
sebastos, which was the Greek equivalent of the Latin term augustus.
Its basic etymology is “revere, “adore,” “venerate,” or “worship.” It was first
used of Octavian in 27 b.c. by the Senate. Here, it is used of Nero (a.d. 54-68). Nero seems to have expanded the
worship of the Emperor cult.

25:26 “I have nothing definite about him to
write” Festus had the same problem as Lysias, the commander from
Jerusalem. He was bound by Roman law to write an indictment against Paul along
with any evidence or judicial opinion. Paul was a mystery to these Roman
leaders.

▣ “lord” The is the Greek word
kurios, which means owner, master, ruler. This is the first documented use
of kurios as a stand-alone title for Nero. This title was rejected by the
Emperors Octavian/Augustus and Tiberias because they felt it was too close to
the Latin rex
(king), which caused the Roman populace and Senate discomfort. However,
it appears often during and after Nero’s day. Vespasian and Titus used the term
“savior” and Domitian used “god” to describe themselves (cf. James S. Jeffers,
The Greco-Roman World p. 101). The term kurios became the focus of
the persecution against Christians, who could use
only this term for Jesus Christ. They refused to use it in the incense
offering and pledge of allegiance to Rome.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why did the Jewish leaders fear and hate Paul?

2. How does this chapter reflect one of Luke’s purposes in writing Acts?

3. What was Paul’s purpose in defending himself before Agrippa and Bernice?

ACTS 26

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul Defends Himself Before Agrippa	Paul’s Early Life	Paul’s Defense Before Agrippa (25:13-26:32)	Paul Defends Himself Before Agrippa	Paul Appears Before King Agrippa 25:13-26:1
26:1-11	26:1-11	26:1	26:1	Paul’s Speech Before King Agrippa
		26:2-3	26:2-3	26:2-3
		26:4-8	26:4-8	26:4-8
		26:9-11	26:9-11	26:9-11
Paul Tells of His Conversion	Paul Recounts His Conversion		Paul Tells of His Conversion
26:12-18	26:12-18	26:12-18	26:12-18	26:12-18
Paul’s Testimony to Jews and Gentiles	Paul’s Post-conversion Life		Paul Tells of His Work
26:19-23	26:19-23	26:19-23	26:19-23	26:19-23
Paul Appeals to Agrippa to Believe				His Hearers’ Reactions
26:24-29	26:24-32	26:24-29	26:24	26:24-29
			26:25-27
			26:28
			26:29
26:30-32		26:30-32	26:30-32	26:30-32

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 26:1
¹Agrippa said to Paul, “You are
permitted to speak for yourself.” Then Paul stretched out his hand and
proceeded to make his defense:

26:1 “stretched out his hand” This was
a gesture of greeting and oratorical introduction (cf. Acts 12:17; 13:16 and
21:40, in which gestures of the hand are used for attention and silence).

NASB (UPDATED) TEXT: 26:2-3
²“In regard to all the things of
which I am accused by the Jews, I consider myself fortunate, King Agrippa, that
I am about to make my defense before you today; ³especially because
you are an expert in all customs and questions among the Jews; therefore
I beg you to listen to me patiently.

26:2-3 Paul introduces his defense in
a typical formal and flattering way, as he did in his trial before Felix (cf.
24:10), which was probably a culturally expected necessity.

26:2 “In regard to all the things of which I
am accused by the Jews” Agrippa II had been put in charge of the Temple
and Priesthood by Rome. Although pro-Roman and educated in Rome, he understood
the intricacies of the Jewish faith (cf. v. 3).

▣ “fortunate” This is the same term
which introduces each of the Beatitudes of Matt. 5:3-12; Luke 6:20-22; and Ps.
1:1 in the Septuagint.

26:3

NASB, NKJV “all customs and questions”
NRSV“all customs and controversies”
TEV“all of the Jewish customs and disputes”
NJB“customs and controversy”

The first term is ethōn, from
which we get the English word “ethnic,” or the cultural aspect of a particular
people group.

The second term dzētēmatōn is used often in Acts to denote debates and
arguments over aspects of rabbinical Judaism (cf. 15:2; 18:15; 23:19; 25:19;
26:3). These were not uncommon because of the existence of several factions
within first century Judaism : Sadducees, Pharisees (also the theological
factions of Shammai and Hillel), and the zealots.

NASB (UPDATED) TEXT: 26:4-8
⁴“So then, all Jews know my
manner of life from my youth up, which from the beginning was spent among my
own nation and at Jerusalem; ⁵since they have known about me for
a long time, if they are willing to testify, that I lived as a Pharisee
according to the strictest sect of our religion. ⁶“And now I am
standing trial for the hope of the promise made by God to our fathers;
⁷the promise to which our twelve tribes hope to attain,
as they earnestly serve God
night and day. And for this hope, O King, I am being accused by Jews. ⁸“Why
is it considered incredible among you people if God does raise the dead?

26:4 “all Jews know my manner of life”
Paul has repeated this several times (cf. Acts 22:3-5; 23:1; 24:16; 25:8). Paul
had lived an exemplary life among the Jews in Jerusalem (cf. v. 5).

▣ “my own nation” It is
uncertain where Paul grew up. This could refer to (1) Tarsus in Cilicia or (2)
Jerusalem.

26:5 “if” This is a
third class conditional sentence which means potential action. In this
context Paul knows they could testify about his past, but they would not.

▣ “Pharisee according to the strictest sect
of our religion” This was a theological sect of Judaism which emerged
during the Maccabean Period. It was committed to the oral and written tradition.
See Special Topic at 5:34.

26:6 “the hope of the promise made by God to
our fathers” This refers to the OT prophecy of (1) the coming of the
Messiah or (2) the resurrection of the dead (cf. 23:6; 24:15; Job 14:14-15;
19:25-27; Dan. 12:2). Paul saw “the Way” as the fulfillment of the OT (cf. Matt.
5:17-19; Galatians 3).

For “hope” see Special Topic at 2:25 and the Special Topic: The Kerygma
at 2:14.

26:7 “our twelve tribes” The tribal
lineage (children of Jacob) was still very important to the Jews. Many of the
ten northern tribes never came back from Assyrian exile (722
b.c.). We know some tribal
information from the NT.

1. Mary, Joseph, and Jesus were from the tribe of Judah (cf. Matt. 1:2-16;
Luke 3:23-33; Rev. 5:5)

2. Anna’s tribe is identified as Asher (cf. Luke 2:36)

3. Paul’s tribe is identified as Benjamin (cf. Rom. 11:1; Phil. 3:5)

Herod the Great was jealous of this and had the Temple records, which showed
genealogies, burned.

For “twelve” see Special Topic at 1:22.

▣ “hope” One wonders exactly which
hope Paul is referring to. From the larger context one would assume the
resurrection (cf. v. 8). See SPECIAL TOPIC: HOPE at 2:25.

▣ “as
they earnestly serve
God night and day” Paul loved his racial group (cf. Rom. 9:1-3).
He knew how hard they tried to serve YHWH. He also uniquely knew the danger of
legalism, dogmatism, and elitism.

“Night and day” was an idiom of intensity and regularity (cf. 20:31; Luke
2:37).

26:8 “Why is it considered incredible among
you people” Paul is speaking to two groups:

1. Agrippa and other Jews present

2. the Gentiles present, such as Festus

▣ “if” This is a first class conditional sentence which is
assumed to be true from the author’s perspective or for his literary purposes.

▣ “God does raise the dead” This
phrase speaks of the Jewish hope of a general resurrection (see Job 14:14-15;
19:25-27; Isa. 25:8; 26:19; Dan. 12:2-3), but Paul had Christ’s resurrection
specifically in mind (cf. I Cor. 15:1-28). These Sadducean accusers would be
getting very nervous at this point (cf. 23:1-10).

NASB (UPDATED) TEXT: 26:9-11
⁹“So then, I thought to myself
that I had to do many things hostile to the name of Jesus of Nazareth. ¹⁰And
this is just what I did in Jerusalem; not only did I lock up many of the saints
in prisons, having received authority from the chief priests, but also when they
were being put to death I cast my vote against them. ¹¹And as I
punished them often in all the synagogues, I tried to force them to blaspheme;
and being furiously enraged at them, I kept pursuing them even to foreign
cities.”

26:9 Paul (egō,
“I” and emautō, “myself”) confesses his misdirected religious enthusiasm,
which he now realizes was not the will of God (cf. I Tim. 1:13). He thought that
by persecuting the followers of Jesus he was serving God and pleasing God.
Paul’s world and worldview totally changed on the Damascus road (cf. Acts 9).

▣ “the name” This Semitic idiom means
“ther person of” (cf. 3:6,16). This is no magic formula, but a personal
relationship!

▣ “Jesus of Nazareth” See Special
Topics at 2:22.

26:10 “the saints” Literally this is
“the holy ones.” Paul knew now exactly whom he had persecuted and killed, God’s
people! What a shock, sorrow, and enlightenment Paul’s Damascus vision must have
been, a total reorientation of thought and life!

For “saints” see Special Topic at 9:13.

▣ “having received authority” Paul was
the “official” persecutor for the Sanhedrin.

▣
“when they were being put to death” This shows the intensity of the
persecution. The “Way” was not a minor issue; it was a life-and-death issue and
it still is!

▣ “cast my vote against them” This is
the technical word in Greek for an official vote either in the Sanhedrin or a
local synagogue. But because no local synagogue could/would vote on death
issues, it was probably the Sanhedrin. If it was in the Sanhedrin, then

Paul had to have been married. The term originally meant “a pebble,” which
was used to cast a vote—either a black one or a white one (cf. Rev. 2:17)

26:11 “tried to force” This is an imperfect tense of a Greek term that means to
force or compel (cf. 28:19), but here it is used in the sense of tried. It
refers to a repeated action in past time.

▣ “to blaspheme” Saul attempted to
force them to publicly affirm their faith in Jesus as the Messiah and then
condemn them. In later persecutions, believers were forced to reject faith in
Christ, but this context is a different cultural situation.

NASB“being furiously enraged”
NKJV“being exceedingly enraged”
NRSV“I was so furiously enraged”
TEV“I was so furious”
NJB“my fury against them was so extreme”

This is a very intense
adverb
(“much more”) and participle (present
middle [deponent]). Festus uses the same root for Paul (i.e., rave in
26:24)

NASB (UPDATED) TEXT: 26:12-18
¹²“While so engaged as I was
journeying to Damascus with the authority and commission of the chief priests, ¹³at midday, O King, I saw on the way a light from heaven, brighter than
the sun, shining all around me and those who were journeying with me. ¹⁴And
when we had all fallen to the ground, I heard a voice saying to me in the Hebrew
dialect, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick
against the goads.’ ¹⁵And I said, ‘Who are You, Lord?’ And the Lord
said, ‘I am Jesus whom you are persecuting. ¹⁶‘But get up and stand
on your feet; for this purpose I have appeared to you, to appoint you a minister
and a witness not only to the things which you have seen, but also to the things
in which I will appear to you; ¹⁷rescuing you from the Jewish
people and from the Gentiles, to whom I am sending you, ¹⁸to open
their eyes so that they may turn from darkness to light and from the dominion of
Satan to God, that they may receive forgiveness of sins and an inheritance among
those who have been sanctified by faith in Me.'”

26:12 Luke records Paul’s personal
testimony three times in Acts, 9:1-31; 22:3-21, and here. God’s mercy and
election towards Saul are so obvious. If God in Christ can forgive and use this
man, He can forgive and use anyone!

26:13 See full note in 9:3.

The fact that there is variation in details in all three places where Paul
shares his conversion speaks to the accuracy of Luke’s recording of Paul’s legal
defenses (and, thereby, also the sermons) in Acts!

26:14 See full note at 9:4.

Frank Stagg, New Testament Theology, has a great paragraph on the
vital connection between Jesus and His church.

“The most important fact about judgment is that we are judged in relation to
Christ. In turn, this is a judgment in relation to his people. Our true
relationship to him is reflected in our relationship to his people. To serve
them is to serve him and to neglect them is to neglect him (Matt. 25:31-46).
Never does the New Testament allow one to divorce his relationship to Christ
from that to other people. To persecute them is to persecute him (Acts
9:1-2,4-5; 22:4,7-8; 26:10-11,14-15). To sin against the brethren is to sin
against Christ (1 Cor. 8:12). Though we are not saved by our works, we are
judged by them; for they reflect our true relationship to Christ and his grace.
Judgment is merciful toward them that accept judgment, and judgment is merciful
toward them who are merciful (Matt. 5:7)” (p. 333).

▣ “Hebrew dialect” In Paul’s three
personal testimonies in Acts, this is the only one in which the detail of Jesus
speaking Aramaic is mentioned. See full note at 22:2.

▣ “Saul, Saul” This last half of v. 14
and the last part of v. 15, as well as vv. 16-18, are a quote from Jesus to Paul
on the Damascus road.

▣ “It is hard for you to kick against the
goads” This phrase is unique to this context, possibly because it was a
Greek/Latin proverb, not Jewish. Paul always knew to what audience he was
speaking and how to communicate to them! This is referring to

1. a pointed stick used by those who directed oxen to pull carts and plows

2. projections on the front of the cart or wagon to keep the animals from
kicking backward

This proverb was used to denote the human futility of resisting divine
initiatives.

26:15 See complete note at 9:5.

▣ “Jesus whom you are persecuting”
This shows the close connection between Jesus and His church, (cf. Matt. 10:40;
25:40,45). To hurt them is to hurt Him!

26:16 “‘But get up and stand on your feet'”
These are both aorist active imperatives.
This sounds very familiar to the prophetic call of Jeremiah 1:7-8 and Ezekiel
2:1,3.

▣ “‘for this purpose I have appeared to you'”
God had a specific assignment for Paul. Paul’s conversion and call are not typical, but extraordinary! God’s mercy
is powerfully demonstrated as well as God’s election for Kingdom service and
kingdom growth.

▣ “I have appeared to you. . .I will appear
to you” These are both forms of horaō. The first is
aorist passive indicative and the second is
future passive indicative. In a sense Jesus is promising Paul future
personal encounters. Paul had several divine visions during his ministry (cf.
18:9-10; 22:17-21; 23:11; 27:23-24). Paul also mentions a training period in
Arabia in which he was taught by Jesus (cf. Gal. 1:12,17,18).

▣ “to appoint” This is literally “to
take into the hand.” It was an idiom of destiny (cf. 22:14; 26:16).

▣ “a minister and a witness” The first
term literally referred to an “under-rower” on a ship. It came to be used
idiomatically for a servant.

From the second term, martus, we get the English term “martyr.” It had
a double meaning:

1. a witness (cf. Luke 11:48; 24:48; Acts 1:8,22; 5:32; 10:39,41; 22:15)

2. a martyr (cf. Acts 22:20)

Both connotations were the personal experience of most of the Apostles and
many, many believers throughout the ages!

26:17 “rescuing you” This is a present middle participle. In the
middle voice this word usually means to select or choose. Normally it is
translated “rescue or deliver” (cf. 7:10,34; 12:11; 23:27). God’s providential
care is evident here. Paul received several of these visions during his ministry
in order to encourage him. This possibly alludes to the Septuagint’s reading of
Isa. 48:10 or possibly Jer. 1:7-8,19.

▣ “from the Jewish people and from the
Gentiles”
Paul will suffer opposition from both groups (cf. II Cor. 11:23-27).

▣ “to whom I am sending you” The “I”
is emphatic (egō) here as in v. 15. The
verb is
apostellō (present active
indicative), from which we get the term “Apostle.” As the Father sent
Jesus, so Jesus sends His witnesses, apostles (cf. John 20:21).

26:18 “to open. . .turn” These are
both aorist infinitives. This may be an allusion to
Isa. 42:7. The Messiah will open blind eyes as a metaphor for opening spiritual
eyes (cf. John 9). Gospel knowledge and understanding must precede the call to a
volitional response (repentance and faith). Satan tries to close our minds and
hearts (cf. II Cor. 4:4) and the Spirit tries to open them (cf. John 6:44,65;
16:8-11).

▣ “from darkness. . .from the dominion of
Satan” Notice the parallelism. “Dominion” is the Greek term exousia,
usually translated authority or power (cf. NKJV, NRSV, TEV). The world is under
the influence of personal evil (cf. Eph. 2:2; 4:14; 6:10-18; II Cor. 4:4; Col.
1:12-13, see Special Topic at 5:3).

In the OT, particularly the prophecies of Isaiah, the Messiah (see Special
Topic at 2:31) was to bring sight to the blind. It was both a physical
prediction and also metaphorical for truth (cf. Isa. 29:18; 32:3; 35:5;
42:7,16).

SPECIAL TOPIC: AUTHORITY (EXOUSIA)

▣ “to
light. . .to God” Notice the parallelism. Ancient humans feared darkness.
It became a metaphor for evil. Light, on the other hand, became a metaphor for
truth, healing, and purity. A good parallel passage on the light of the gospel
is John 3:17-21.

▣
“that they may receive” The verbal
in this phrase is another aorist infinitive. There is no “may” in the
Greek text (cf. TEV, NJB). The only condition in this context is “by faith in
Me” clause, which is put last in the Greek sentence for emphasis. All of God’s
blessings are contingent on a faith response (i.e., receive, cf. John 1:12) to
His grace (cf. Eph. 2:8-9). This is the NT counterpoint of conditional covenants
in the OT.

▣ “forgiveness of sins” Luke uses this
term (aphesis) often.

1. In Luke 4:18 it is used in an OT quote from Isa. 61:1, where it means
release, which reflects the LXX usage of Exod. 18:2 and Lev. 16:26.

2. In Luke 1:77; 3:3; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18, it means
“the removal of the guilt of sin,” which reflects the LXX usage of Deut. 15:3,
where it is used of the cancellation of a debt.

Luke’s usage may reflect the New Covenant promise of Jer. 31:34.

▣ “and
an inheritance” This is the Greek term klēros, which denotes the
casting of lots (cf. Lev. 16:8; Jonah 1:7; Acts 1:26) to determine an
inheritance, as in Gen. 48:6; Exod. 6:8; and Josh. 13:7-8. In the OT the Levites
did not have a land inheritance, only the 48 Levitical cities (cf. Deut. 10:9;
12:12), but the Lord Himself was their inheritance (cf. Num. 18:20). Now in the
NT all believers are priests (cf. I Pet. 2:5,9; Rev. 1:6). The Lord (YHWH) is
our inheritance; we are His children (cf. Rom. 8:15-17).

▣ “those who have been sanctified”
This is a perfect passive participle. Believers
(faithers) have been and continue to be sanctified by faith in Christ (cf.
20:21). See Special Topic at 9:32. Neither Satan nor the demonic can take this
away (cf. Rom. 8:31-39).

NASB (UPDATED) TEXT: 26:19-23
¹⁹“So, King Agrippa, I did not
prove disobedient to the heavenly vision,
²⁰but kept declaring both to those of Damascus first, and
also at Jerusalem and then
throughout all the region of Judea, and even to the Gentiles, that they
should repent and turn to God, performing deeds appropriate to repentance. ²¹“For this reason some Jews seized me in the temple and tried to
put me to death. ²²“So, having obtained help from God, I stand to
this day testifying both to small and great, stating nothing but what the
Prophets and Moses said was going to take place; ²³that the Christ
was to suffer, and that by reason of His resurrection from the
dead He would be the first to proclaim light both to the Jewish people
and to the Gentiles.”

26:19 “So, King Agrippa” See note at
25:13, Intro. Paul was trying to reach this man for the gospel (cf. vv. 26-29).

▣ “I did not prove disobedient” The
Greek term
peithō is from the name of the goddess of persuasion. In this context it
has the alpha privative, which negates it, thereby
denoting “disobedience” (cf. Luke 1:17; Rom. 1:30; II Tim. 3:2; Titus 1:16;
3:3). So, in a sense, this was a forceful way in Koine Greek to negate
something, but in this context, it is a literary way of affirming Paul’s
obedience!

▣
“heavenly vision”
This refers to Paul’s Damascus road encounter with the resurrected, glorified
Christ.

26:20 “Damascus. . .Jerusalem” See
Acts 9:19-25,27 for Paul’s ministry in Damascus; 9:26-30 for Paul’s ministry in
Jerusalem and possibly 9:31 for Paul’s ministry in Judea.

▣ “repent and turn to God” Paul’s
message (cf. Acts 20:21) was the same as

1. John the Baptist’s (cf. Matt. 3:1-12; Mark 1:4-8)

2. Jesus’ early message (cf. Mark. 1:15)

3. Peter (cf. Acts 3:16,19)

The Greek term repent means a change of mind. The Hebrew word means a change
of action. Both are involved in true repentance. See Special Topic at 2:38. The
two New Covenant requirements (which are also old Covenant requirements) for
salvation are repentance (turning from self and sin) and faith (turning to God
in Christ).

▣ “performing deeds appropriate to
repentance” The believer’s lifestyle (present
active participle) confirms his/her initial faith commitment (cf. Matt.
3:8; Luke 3:8; Eph. 2:8-10, James and I John). God wants a people who reflect
His character. Believers are called to Christlikeness (cf. Rom. 8:28-29; Gal.
4:19; Eph. 1:4; 2:10). The gospel is

1. a person to welcome

2. truth about that person to believe

3. a life like that person’s to live

26:21 It was not Paul’s theological
views, but his preaching to and inclusion of “the Gentiles” (cf. v. 20) that
caused the riot in the Temple.

▣ “tried to put me to death” This is
an imperfect middle (deponent)
indicative
(tried again and again) with an aorist
middle infinitive (to kill). The Jews (cf. Acts 9:24) from Asia (cf.
20:3,19; 21:27,30) tried to kill Paul several times.

26:22 “testifying both to small and great”
This is an inclusive Semitic idiom. It is Paul’s affirmation (like Peter’s, cf.
10:38) that he, like God, is not respecter of persons (cf. Deut. 10:17; II Chr.
19:7, see fuller note at 10:34). He preaches to all humans.

▣ “stating nothing but what the Prophets and
Moses said”
Paul is asserting that his message and audience (i.e., Gentiles) are not an
innovation, but OT prophecy. He is simply following OT guidelines (see Special
Topic at 1:8), promises and truths.

26:23 Notice that Paul’s message
consisted of three parts:

1. the Messiah suffered for human forgiveness

2. the Messiah’s resurrection was first fruits of all believers’ resurrection

3. this Good News was for Jews and Gentiles

These three theological aspects must be combined with verse 20 which shows
how we personally receive Christ (repentance, turning from self and sin; faith,
turning to God in Christ).

▣ “that the Christ was to suffer” For
the basic theological points of the Apostolic sermons in Acts see Special Topic
at 2:14. It was the stumbling block for the Jews (cf. I Cor. 1:23), but it was
an OT prediction (cf. Gen. 3:15; Psalm 22; Isaiah 53). This same truth is found
in Luke 24:7,26,44-47.

The Greek “the Christ” reflects the Hebrew title “the Messiah.” Paul asserts
that Jesus, who was crucified, was truly the Christ, the Promised One, the
Anointed One (cf. 2:36; 3:6,18,20; 4:10,26; 13:33; 17:3; 26:23, see special
Topic: Messiah at 2:31).

▣
“that by reason of His
resurrection from the dead” Because of this text, and Rom. 1:4, there
developed an early heresy called “adoptionism” (see glossary), which asserted
that the human Jesus was rewarded for a good life by being raised from the dead.
However, this aberrant Christology ignored all the texts about His
pre-existence, such as John 1:1; Phi. 2:6-11; Col. 1:15-17; and Heb. 1:2-3.
Jesus has always existed; He has always been divine; He was incarnated in time.

▣ “the light” Light is an ancient
metaphor of truth and purity (cf. v. 18; Isa. 9:2; 42:6-7).

▣ “to the Jewish people and to the
Gentiles” There is only one gospel for both groups (cf. Eph. 2:11-3:13).
This was the mystery that had been hidden from the ages, but is now fully
revealed in Christ. All humans are made in the image of the one creator God (cf.
Gen. 1:26-27). Genesis 3:15 promises that God will provide salvation for fallen
humanity. Isaiah affirms the universality of the Messiah (e.g., Isa. 2:2-4;
42:4,6,10-12; 45:20-25; 49:6; 51:4; 52:10; 60:1-3; and also Mic. 5:4-5).

NASB (UPDATED) TEXT: 26:24-29
²⁴While Paul was saying
this in his defense, Festus said in a loud voice, “Paul, you are out of your
mind! Your great learning is driving you mad.” ²⁵But Paul
said, “I am not out of my mind, most excellent Festus, but I utter words of
sober truth. ²⁶For the king knows about these matters, and I speak to
him also with confidence, since I am persuaded that none of these things escape
his notice; for this has not been done in a corner. ²⁷King Agrippa,
do you believe the Prophets? I know that you do.” ²⁸Agrippa
replied to Paul, “In a short time you will persuade me to become a
Christian.” ²⁹And Paul said, “I would wish to God, that
whether in a short or long time, not only you, but also all who hear me this
day, might become such as I am, except for these chains.”

26:24 “Festus said in a loud voice”
Paul’s message was unbelievable to him. His world-view and culture, education,
and position biased his ability to understand.

▣ “Your great learning is driving you
mad” In a roundabout way this shows the depth, clarity, and
persuasiveness of Paul’s defense.

26:25 “of sober truth” The Greek term
sōphrosunē
comes from two Greek words, “sound” and “mind.” They mean a balanced approach to
life and thinking. It is the antonym of “out of your mind” and “mad” (cf. v.
24).

▣ “the truth” See Special Topic below.

SPECIAL TOPIC: “TRUTH” IN PAUL’S WRITINGS

26:26-28 “the king knows about these matters”
There has been much discussion about these verses. Apparently Paul wanted to use
Agrippa II to confirm his testimony and if possible bring him to acceptance of
its truth. Verse 28 could be translated, “Do you want me to be a Christian
witness?”

26:26 “I speak to him also with confidence”
Luke often uses this term in Acts, it is always connected with Paul (cf.
9:27,28; 13:46; 14:3; 18:26; 19:8). It is usually translated “speaking with
boldness” (cf. I Thess. 2:2). This is one of the manifestations of being
Spirit-filled. It was the object of Paul’s prayer request in Eph. 6:20. Gospel
proclamation with boldness is the Spirit’s goal for every believer.

▣ “for
this has not been done in a corner” Peter made this same assertion again
and again to his first hearers in Jerusalem (cf. 2:22,33). The facts of the
gospel were verifiable and historical.

26:27 Paul knew that Agrippa was
knowledgeable of the OT. Paul is claiming that his gospel message was clearly
discernable from OT Scriptures. It was not a “new” or “innovative” message! It
was fulfilled prophecy.

26:28

NASB“In a short time you will persuade me to
become a Christian”
NKJV“You almost persuade me to become a
Christian”
NRSV“Are you so quickly persuading me to
become a Christian”
TEV“In this short time do you think you will
make me a Christian”
NJB“A little more, and your arguments would
make a Christian of me”

There is a lexical option about how
to understand oligō (meaning small or little), “in a short time” (NASB,
NRSV, TEV), or “with little effort” (NKJV, NJB). This same confusion is also
present in v. 29.

There is also a textual variant related to this phrase: “to do” or “to make”
(poieō) in the manuscripts P⁷⁴, א, A (UBS⁴ gives it
an “A” rating), or “to become” in MS E and the Vulgate and Peshitta
translations.

The meaning in the larger context is obvious. Paul wanted to present the
gospel in such a way that those who knew and affirmed the OT (Agrippa) would be
brought under conviction or at the least, affirm the relevance of these OT
prophecies.

▣
“Christian” The people of “the Way” (followers of Christ) were first
called Christians at Antioch of Syria (cf. 11:26). The only other place this
name appears in Acts is on the lips of Agrippa II, which means the name had
become widely known.

26:29 “I would wish to God” Verse 29
is a partial Fourth class conditional sentence (an
with the optative mood), which expresses a desire that
might remotely come to reality. It is usually a prayer or wish. Paul wished all
of his hearers, Roman and Jewish, would come to faith in Christ like himself.

NASB (UPDATED) TEXT: 26:30-32
³⁰The king stood up and the
governor and Bernice, and those who were sitting with them, ³¹and
when they had gone aside, they began talking to one another, saying,
“This man is not doing anything worthy of death or imprisonment.” ³²And
Agrippa said to Festus, “This man might have been set free if he had not
appealed to Caesar.”

26:30 How did Luke get this
information? It was a private conversation between governmental leaders (and
their families).

1. a servant have heard this and passed it on to Luke?

2. Luke assumes what they said by subsequent statements

3. Luke uses this opportunity to reinforce his literary purpose of showing
that neither Paul or Christianity is a threat to Rome

26:31-32 “This man might have been set free
if he had not appealed to Caesar” This shows one of Luke’s major purposes
in writing Acts, which was to show that Christianity was not treasonous to Rome.
This is a second class conditional
sentence
which makes a false assertion to accentuate a truth. This man might have been
set free (which he was not) if he had not appealed to Caesar (which he did).

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. How is this defense different from the defense before Festus and Felix?

2. How does Paul’s personal testimony fit into his overall defense?

3. Why was a suffering Messiah so alien to the Jews?

4. Why is verse 28 so difficult to interpret?

5. How does the discussion of Festus, Agrippa and Bernice (vv. 30-31) fit
into Luke’s overarching literary purpose in Acts?

ACTS 27

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul Sails for Rome	The Voyage to Rome	The Voyage to Malta	Paul Sails for Rome	The Departure for Rome
27:1-8	27:1-8	27:1-8	27:1-6	27:1-3
				27:4-6
	Paul’s Warning Ignored		27:7-8	27:7-8
27:9-12	27:9-12	27:9-12	27:9-12	27:9-12
The Storm at Sea	In the Tempest		Storm at Sea	Storm and Shipwreck
27:13-20	27:13-38	27:13-20	27:13-20	27:13-20
27:21-26		27:21-26	27:21-26	27:21-26
27:27-32		27:27-32	27:27-32	27:27-32
27:33-38		27:33-38	27:33-38	27:33-38
The Shipwreck	Shipwrecked on Malta		The Shipwreck
27:39-44	27:39-44	27:39-44	27:39-41	27:39-41
			27:42-44	27:42-44

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Luke had a vast knowledge, covering sailing (A. T. Robertson, Word
Pictures in the New Testament, vol. 3, p. 456, says Luke used nine compounds
with pleō, to sail) as well as literature, medicine, history and
theology. Here is a list of technical, nautical terms and phrases

1. sailed (cf. 13:4; 14:26; 20:15;27:1)

2. under the shelter of (cf. 27:4,7)

3. weighed anchor (cf. 27:13)

4. euraquilo (cf. 27:14)

5. face the wind (cf. 27:15)

6. running under the shelter of (cf. 27:16)

7. undergirding (cf. 27:17)

8. sea anchor (skeuos) (cf. 27: 17

9. ship’s tackle (skeuēn) (cf. 27:19)

10. soundings (cf. 27:28[twice])

11. athoms (cf. 27:28[twice])

12. four anchors from the stern (cf. 27:29,40)

13. the ropes of the rudders (cf. 27:40)

14. hoisting the foresail to the wind (cf. 27:40)

15. tacking (MSS P⁷⁴, א, A, cf. 28:13)

B. One older book that has been such a help to commentators is James Smith’s
The Voyage and Shipwreck of St. Paul, 1848.

C. This trip to Rome was attempted at a dangerous time of the year for
sailing (cf. 27:1,4,7,9,10,14). Usually November-February was the most dangerous
time to travel, with a two to three week marginal period before and after. The
regular grain shipments to Rome took ten to fourteen days, but because of the
wind direction the return could take sixty days.

D. There are three different, possibly four, ships mentioned in this passage

1. a coastal ship which stopped at every port and hugged the coastline.

2. two Egyptian grain ships that ferried grain from Egypt to Italy

3. possibly a barge trip between Naples to a landing 43 miles south of Rome

It is interesting to follow Luke’s account of this voyage on a map of the
Mediterranean.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 27:1-8
¹When it was decided that we
would sail for Italy, they proceeded to deliver Paul and some other prisoners to
a centurion of the Augustan cohort named Julius. ²And embarking in an
Adramyttian ship, which was about to sail to the regions along the coast of
Asia, we put out to sea accompanied by Aristarchus, a Macedonian of
Thessalonica. ³The next day we put in at Sidon; and Julius treated
Paul with consideration and allowed him to go to his friends and receive care. ⁴From there we put out to sea and sailed under the shelter of Cyprus
because the winds were contrary. ⁵When we had sailed through the sea
along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. ⁶There
the centurion found an Alexandrian ship sailing for Italy, and he put us aboard
it. ⁷When we had sailed slowly for a good many days, and with
difficulty had arrived off Cnidus, since the wind did not permit us to go
farther, we sailed under the shelter of Crete, off Salmone; ⁸and with
difficulty sailing past it we came to a place called Fair Havens, near which was
the city of Lasea.

27:1
“When it was decided that we would sail for Italy” Festus sent them at a
dangerous time of the year for sailing. The “we” refers to Paul and Luke
(possibly others). Most of the “we” sections of Acts have a sailing component
(cf. 16:10-17; 20:5-15; 21:1-18; 27:1-28:16).

▣ “some other prisoners” We do not
know anything about them except they were imperial prisoners heading for Rome.

▣ “centurion” These men are always
presented in positive terms in the NT (cf. Matt. 8; Luke 7; 23:47; Acts 10; and
Paul’s trials, 21-28).

▣ “of the Augustan cohort” They were
thought to be official couriers between Rome and the provinces (cf. W. M Ramsay,
St. Paul the Traveler and Roman Citizen, pp. 315, 348), but this is only
undocumented supposition before Emperor Hadrian (a.d. 117-138).

27:2
“an Adramyttian ship”
This was a small coastal ship which stopped at every port. The home port of this
ship was the seaport of Mysia in Asia Minor. This is the first stage of the long
and dangerous trip to Rome.

▣ “Aristarchus” His home was in
Thessalonica; possibly he was returning home (cf. Acts 19:29; 20:4; Col. 4:10;
Philemon 24). He may have been accompanied by Secundas (cf. 20:4 and some
western Greek manuscripts of this verse).

27:3
“Sidon” This is a Phoenician city about sixty-seven miles north of
Caesarea. It was the ancient capital of Phoenicia, but had long since been
eclipsed by Tyre.

NASB“with consideration”

NKJV, NRSV “kindly”
TEV“was kind”
NJB“was considerate”

This is a compound term from “love” (philos)
and “humanity” (anthrōpos). The term is used twice in Acts, the noun in 28:2 (cf. Titus 3:4) and the adverb here in 27:3. Julius was a
compassionate person (somewhat surprising for a Roman occupational soldier). He
probably had heard about Paul’s case.

▣ “his friends” This probably refers
to the Christians there. Julius trusted Paul, but possibly a Roman guard went
with him.

▣
“receive care” The text does not specify what kind of attention
(emotional, physical, financial).

27:4 “under the shelter of Cyprus”
This is a confusing phrase because it makes English readers think “south of
Cyprus,” but in reality, it meant north. The other names mentioned are on the
southern and western coast of modern Turkey.

27:6 “Alexandrian ship sailing for Italy”
This was a larger ship (276 people on board plus huge amounts of grain) from
Egypt on her way to Rome. Moderns know of these large ships from pictures on the
walls of Pompeii and from Lucian’s writings, around a.d 150. Myra was the major port for these
large grain ships.

27:7 “Cnidus” This was a free maritime
city on the southwest coast of the Roman province of Asia. Most Rome-bound ships
used this port (cf. Thucydides, Hist. 8.35). It had two harbors because
it was located on a peninsula.

▣
“Salmone” This was a city on the eastern tip of the island of Crete.
Because of the time of the year they tried to work their way west by sailing
close to the island.

27:8 “Fair Havens” This is a bay near
the southern city of Lasea on Crete. It is not a harbor, but a bay. It would
have been difficult to stay here all winter.

NASB (UPDATED) TEXT: 27:9-12
⁹When considerable time had
passed and the voyage was now dangerous, since even the fast was already over,
Paul began to admonish them, ¹⁰and said to them, “Men, I
perceive that the voyage will certainly be with damage and great loss, not only
of the cargo and the ship, but also of our lives.” ¹¹But the
centurion was more persuaded by the pilot and the captain of the ship than by
what was being said by Paul. ¹²Because the harbor was not suitable
for wintering, the majority reached a decision to put out to sea from there, if
somehow they could reach Phoenix, a harbor of Crete, facing southwest and
northwest, and spend the winter there.

27:9 There were certain times of the
year (winter months) when the rapid movement of storm fronts and wind directions
made sailing dangerous in the Mediterranean.

▣ “the fast” This refers to the Day of
Atonement (cf. Leviticus 16). It is the only fast day mentioned in the writings
of Moses. This would make the voyage sometime between September and October.
October was the marginal period for sea travel.

▣ “Paul began“ This is an Imperfect tense which can refer to (1)
continuous action in past time or (2) the beginning of an action. In context
option #2 is best.

27:10 Paul issues a strong and
specific warning. However, in reality, this did not occur. Was Paul giving his
personal opinion (“I perceive”), or did God change His mind and decide to spare
the people on board (cf. v. 24)?

27:11

NASB“the pilot and the captain”
NKJV“the helmsman and the owner”
NRSV“the pilot and the owner”

TEV, NJB “the captain and the owner”

This phrase denotes two separate people.

1. the pilot (kubernētēs), which refers to the helmsman, the one who
steers the ship (cf. Rev. 18:17)

2. the captain (nauklēros, compound of “ship” [naus] and “to
inherit” or “a lot” [klēros]), although the word could mean “ship owners”
(cf. F. F. Bruce,
The Book of Acts, p. 507, quotes Ramsay, St. Paul the Traveler, p.
324, who quotes Inscriptiones Graecae, 14.918). Its use in the Koine
Papyri is “captain.” The exact difference between these two terms is uncertain
(cf. Louw and Nida, Greek-English Lexicon, vol. 1, p. 548 vs. Harold
Moulton, The Analytical Greek Lexicon Revised, p. 275), but probably on a
ship of this size (Alexandrian grain ship) there were several levels of leaders,
as well as regular sailors.

27:12 “if” This is a fourth class conditional sentence. Those who
made the decision to sail knew it would be dangerous but thought they could make
it.

▣
“Phoenix” This is a harbor on the southern shore of Crete, westward of
Fair Havens. There is some doubt from ancient sources about its exact location
(Strabo, Geography, 10.4.3 vs. Ptolemy, An Egyptian Geography
3.17.3). They were still sailing close to the shore along the southern coast of
Crete.

▣
“facing southwest and northwest” Apparently at Phoenix there were two
towns separated by a piece of land jutting into the sea. One harbor would be
favorably related to winds from one direction and the other favorably related to
winds from the other direction. The time of year determined which harbor was
best.

NASB (UPDATED) TEXT: 27:13-20
¹³When a moderate south wind came
up, supposing that they had attained their purpose, they weighed anchor and
began sailing along Crete, close inshore. ¹⁴But before
very long there rushed down from the land a violent wind, called Euraquilo; ¹⁵and when the ship was caught
in it and could not face the wind, we gave way to it and let
ourselves be driven along.
¹⁶Running under the shelter of a small island called Clauda, we were
scarcely able to get the
ship’s boat under control. ¹⁷After they had hoisted it up,
they used supporting cables in undergirding the ship; and fearing that they
might run aground on the shallows of Syrtis, they let down the sea anchor
and in this way let themselves be driven along. ¹⁸The next day as we
were being violently storm-tossed, they began to jettison the cargo; ¹⁹and
on the third day they threw the ship’s tackle overboard with their own hands. ²⁰Since neither sun nor stars appeared for many days, and no small storm
was assailing us, from then on all hope of our being saved was gradually
abandoned.

27:14

NASB, NRSV “a violent wind”
NKJV“a tempestuous wind”
TEV“a very strong wind”
NJB“a hurricane”

This Greek word is tuphōn (typhoon) + ikos (like). This was a
sudden, very violent wind. It was probably intensified by the 7,000 foot
mountains on Crete.

NASB“Euraquico”
NKJV“Euroclydon”

NRSV, TEV “the northeaster”
NJB“the north-easter”

This was a special name the sailors
had given for this type of wind during this season. It is made up of (1) a Greek
term, “east wind” (euros) and (2) a Latin term “north wind” (aquilo).
It was a strong, sudden northeast wind.

Because this became a technical nautical term (eukakulōn), it was
misunderstood by later scribes who altered it in several ways to try to make the
context make sense.

27:15 “could not face the wind”
Ancient ships had eyes painted on each side of the bow. Later human or animal
figures were placed on the bow (cf. 28:11). Even today we personify ships as
females. This phrase is literally “against” (anti) plus “eye” (ophthalmos).
They could not head the ship into the wind.

27:16
“Clauda” This small island is about fifty miles off the southern coast of
Crete. They were now helpless in the face of a strong northeastern wind. They
took advantage of the brief shelter from the wind to do what they could to
prepare the ship for rough seas.

There are several Greek manuscript variants as to the name of this island.

1. Kauda, MSS P⁷⁴, א², B

2. Klauda, MSS א^*, A

3. Klaudēn, MSS H, L, P, and many later minuscule manuscripts

4. Gaudēn, the Greek text used by Jerome

5. Klaudion, some minuscule manuscripts

UBS³ and UBS⁴ give #1 a “B” rating (almost certain).
The first two options may be the Greek form and the Latin form of the name.

▣ “to get the ship’s boat under
control” This refers to a smaller boat in tow (cf. vv. 30, 32). This
trailing boat formed a drag which made it difficult to steer the larger ship.

27:17 “used
supporting cables in undergirding the ship” This refers to wrapping
special ropes around the hull to help hold it together in storms (cf. Aristotle,
Rhetoric 2.5.18).

▣ “the shallows of Syrtis”
These are moving sand bars off the coast of northern Africa. They were called
Syrtis Major and Syrtis Minor (cf. Pliny, Nat. Hist.
5.4,27). They were the graveyard of many a sailing ship. To avoid the Syrtis
Major the sailors steered the ship sideways, so as to drift slowly southward.

▣ “sea
anchor” The key to properly interpreting this context is the term
“lowered.” What did they lower: (1) a sea anchor or (2) part of the sail? The
purpose was to slow the ship down, but at the same time allow some control.

A sea anchor is not an anchor that gripped the bottom, but a parachute-like
sheet which used the weight of the water it contained to slow down the ship from
drifting southward (cf. old Latin text and NASB, NRSV, and NJB).

There are several English translations which translate this as “lower the
sail” (cf. NKJV, TEV, NJB, and Peshitta in English). The Greek term literally
means “a thing” (cf. Louw & Nida, Greek-English Lexicon, vol. 2, p. 223)
and must be interpreted in light of a specific context. There are several
specific papyrii texts which use it for a sail (cf. Moulton & Milligan, The
Vocabulary of the Greek Testament, p. 577). If so, they lower part of the
sails but not all of them. They had to retain some control and attempt to travel
sideways as slowly as possible.

27:18-19 This shows how violent and
dangerous this storm seemed to these seasoned sailors (cf. 20).

27:18 “jettison the cargo” This act
shows that these sailors were truly afraid for their lives.

27:19
“the ship’s tackle” Exactly to what this refers is unknown, possibly the
main sail and its rigging. The term is ambiguous. This very same term refers to
the sea-anchor, or part of the sails, in v. 17.

27:20 “neither sun nor stars appeared for
many days” This phrase apparently reveals that they had no clue as to
where they were. They were afraid of the coast of north Africa, but they could
not tell how close they were (cf. v. 29). Without stars or the sun they could
not navigate or discern their position.

▣
“from then on all hope of our being saved was gradually abandoned” This
sets the stage for Paul’s encouragement based on his previous vision (cf. vv.
21-26). Their resources were gone!

NASB (UPDATED) TEXT: 27:21-26
²¹When they had gone a long time
without food, then Paul stood up in their midst and said, “Men, you ought to
have followed my advice and not to have set sail from Crete and incurred this
damage and loss. ²²Yet now I urge you to keep up your courage,
for there will be no loss of life among you, but only of the ship. ²³For this very night an angel of the God to whom I belong and whom I
serve stood before me, ²⁴ saying, ‘Do not be afraid, Paul; you must
stand before Caesar; and behold, God has granted you all those who are sailing
with you.’ ²⁵Therefore, keep up your courage, men, for I believe God
that it will turn out exactly as I have been told. ²⁶“But we must run
aground on a certain island.”

27:21 “they had gone a long time without
food” There are at least three possible meanings in relation to v. 33:

1. maybe they were seasick from the violent, protracted storm

2. they were praying and fasting for the religious purpose of being spared
(i.e., pagan ritual, cf. v. 29)

3. they were so busy trying to save the ship, eating became a lesser issue

▣ “you
ought to have followed my advice” This is Paul’s “I told you so!” It
provided Paul the opportunity to act as the Spirit’s spokesman.

27:22 “but only of the ship”
Notice the use of dei
in v. 26. See full note on dei at 1:16. It is used three times in this
chapter (vv. 21,24,26).

27:23 “an angel of the God” Several
times Jesus or an angel appeared to Paul to encourage him (cf. 18:9-10;
22:17-19; 23:11; 27:23-24). God had an evangelistic plan and purpose for Paul’s
life (cf. v. 26; 9:15) and a storm was not going to stop it.

27:24 “Do not be afraid, Paul” This is
a present middle (deponent)
imperative
with the negative participle which
usually means stop an act already in process (cf. Acts 23:11; Pro. 3:5-6).

▣ “God has granted you all those who are
sailing with you”
This first verb is a
perfect middle (deponent)
indicative. God had a plan and purpose for Paul’s ministry (cf. 9:15;
19:21; 23:11). He must (dei) witness in Rome before her governmental and
military leaders.

Paul’s life and faith impacted the destiny of his companions. This same
extension of grace can be seen in Deut. 5:10; 7:9; I Cor. 7:14. This does not
remove personal responsibility, but accentuates the potential influence of
believing family, friends, and co-workers.

27:25 Paul’s admonition of v. 22, “to
keep up your courage,” a present
infinitive, is repeated, “keep up your courage,” which is a
present active imperative.

▣ “for
I believe God” Paul’s encounter with the living Christ enabled him to
trust God’s word (“it will turn out exactly as I have been told”
perfect passive indicative). Faith is the hand that receives the gifts of
God—not only salvation, but providence.

Robert B. Girdlestone, Synonyms of the Old Testament has a great
statement and quote from Romaine, Life of Faith.

“We now approach the N.T. with a clear distinction between faith on the one
hand, and trust and hope on the other. Faith is the taking God at His word,
while trust and patience and also hope are the proper fruits of faith,
manifesting in various forms the confidence which the believer feels. A message
comes to me from the Author of my existence; it may be a threat, a promise, or a
command. If I take is as ‘yea and amen,’ that is Faith; and the act which
results is an act of amunah or
faithfulness God. Faith, according to Scripture, seems to imply a word, message,
or revelation. So the learned Romaine says in his Life of Faith:—‘Faith
signifies believing the truth of the Word of God; it relates to some word spoken
or to some promise made by Him, and it expresses the belief which a person who
hears it has of its being true; he assents to it, relies upon it, and acts
accordingly: this is faith.’ Its fruit will vary according to the nature of the
message received, and according to the circumstances of the receiver. It led
Noah to build an ark, Abraham to offer up his son, Moses to refuse to be called
the son of Pharaoh’s daughter, the Israelites to march round the walls of
Jericho. I believe God that it shall be even as it has been told me—this is a
picture of the process which the Bible calls faith” (pp. 104-105).

For “believe” see Special Topic at 2:40; 3:16; and 6:5.

NASB (UPDATED) TEXT: 27:27-32
²⁷But when the fourteenth night
came, as we were being driven about in the Adriatic Sea, about midnight the
sailors began to surmise that they were approaching some land.
²⁸They took soundings and found it to be twenty fathoms; and a
little farther on they took another sounding and found it to be fifteen fathoms. ²⁹Fearing that we might run aground somewhere on the rocks, they cast four
anchors from the stern and wished for daybreak. ³⁰But as the sailors
were trying to escape from the ship and had let down the ship’s boat into
the sea, on the pretense of intending to lay out anchors from the bow, ³¹Paul
said to the centurion and to the soldiers, “Unless these men remain in the ship,
you yourselves cannot be saved.” ³²Then the soldiers cut away the
ropes of the ship’s boat and let it fall away.

27:27 “the fourteenth night” This time
fits exactly the distance covered in their drifting configuration (i.e., sea
anchor). They traveled 476 miles at 36 miles per 24-hour period.

▣ “Adriatic Sea” This refers to the
south central Mediterranean (Adria). It does not refer to the Adriatic Sea of
our day.

▣ “began to surmise that they were
approaching some land” They possibly heard the breakers or saw certain
birds or fish.

27:28 “sounding” This is from the verb that means “to heave the lead,” which
refers to dropping a weighted rope, marked to denote the depth of the water.

▣
“fathom” This was the space between the arms outstretched. It denoted the
measurement used by sailors to express the depth of the water.

27:29 It was still dark. They did not
know exactly where they were. They wanted to slow down or stop the ship’s
approach to land until they could see where the ship was heading.

27:30 These sailors were not men of
faith. They would do whatever they could to save themselves.

27:31 There were some conditions (third class conditional sentence) connected to
Paul’s updated vision and God’s promise.

▣
“saved” This is the OT sense of physical deliverance (cf. James 5:15).
Knowing Paul, these sailors, soldiers, and fellow passengers also heard the
gospel, which brings the NT sense of the term spiritual salvation. What a
tragedy to be saved from physical death to die an eternal death!

NASB (UPDATED) TEXT: 27:33-38
³³Until the day was about to
dawn, Paul was encouraging them all to take some food, saying, “Today is the
fourteenth day that you have been constantly watching and going without eating,
having taken nothing. ³⁴Therefore I encourage you to take some food,
for this is for your preservation, for not a hair from the head of any of you
will perish.” ³⁵Having said this, he took bread and gave thanks to
God in the presence of all, and he broke it and began to eat. ³⁶All
of them were encouraged and they themselves also took food. ³⁷All of
us in the ship were two hundred and seventy-six persons. ³⁸When they
had eaten enough, they began to lighten the ship by throwing out the
wheat into the sea.

27:34 “not a hair from the head of any of you
will perish” Paul uses words similar to Jesus’ words (cf. Luke 12:7;
21:18). This was a Hebrew idiom of protection (cf. I Sam. 14:45; II Sam. 14:11;
I Kgs. 1:52).

27:35 This does not refer to the
Lord’s Supper, but it does show Paul’s faith, even in the midst of crisis.
Paul’s faith influenced others (cf. v. 36).

27:37
“two hundred and seventy-six” This includes crew and passengers.

1. Manuscript B (fourth century) has “76”

2. MSS א (fourth century) and C (fifth century) have “276”

3. Manuscript A (fifth century) has “275”

4. All modern English translations have 276

UBS⁴ gives it a “B” rating (almost certain).

27:38 This was a large grain ship from
Egypt. They had already thrown overboard all other cargo and rigging (cf. v.
18).

NASB (UPDATED) TEXT: 27:39-44
³⁹When day came, they could not
recognize the land; but they did observe a bay with a beach, and they resolved
to drive the ship onto it if they could. ⁴⁰And casting off the
anchors, they left them in the sea while at the same time they were loosening
the ropes of the rudders; and hoisting the foresail to the wind, they were
heading for the beach. ⁴¹But striking a reef where two seas met, they
ran the vessel aground; and the prow stuck fast and remained immovable, but the
stern began to be broken up by the force of the waves. ⁴²The
soldiers’ plan was to kill the prisoners, so that none of them would swim
away and escape; ⁴³but the centurion, wanting to bring Paul safely
through, kept them from their intention, and commanded that those who could swim
should jump overboard first and get to land,
⁴⁴and the rest should follow, some on planks, and others on
various things from the ship. And so it happened that they all were brought
safely to land.

27:39 They could still control the
ship to some degree (cf. v. 40).

There is a Greek manuscript variant related to “drive the ship onto it” (cf.
MSS א, A, B²) and “land the ship safely” (cf. MSS B^*
and C). These two words sound very similar (exōsai vs. eksōsai).
Ancient Greek manuscripts were often read by one and copied by many. Similar
sounding terms were often confused.

27:40 These reefs along the shore
caused many a ship wreck. In this case a reef developed where the ocean waves
and the bay waters met.

NASB, NKJV,

NJV “rudders”

NRSV, TEV “steering-oars”

This refers to the dual rudders,
which were typical on larger ships. James 3:4 uses this same word for “rudder.”

▣ “the
foresail”
This is a rare term, but it must refer to a small sail on the bow (cf. Juvenal,
Sat. 12.69).

27:42
“The soldiers’ plan was to kill the prisoners” If they escaped the
soldiers would have had to bear their penalty!

27:43 Paul’s words, faith, and actions
had convinced the leader of the Roman contingent to trust him and protect him.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Luke’s account of Paul’s sailing to Rome has many nautical technical
terms. What is the implication of this?

2. Why is v. 20 so theologically significant?

ACTS 28

PARAGRAPH
DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Paul on the Island of Malta	Paul’s Ministry on Malta	Paul in Malta	In Malta	Waiting in Malta
28:1-10	28:1-10	28:1-6	28:1-6	28:1-6
		28:7-10	28:7-10	28:7-10
Paul Arrives at Rome	Arrival at Rome	The Journey to Rome	From Malta to Rome	From Malta to Rome
28:11-15	28:11-16	28:11-15	28:11-15	28:11-14
			In Rome	28:15-16
28:16		28:16	28:16
Paul Preaches in Rome	Paul’s Ministry at Rome	Paul and the Jews of Rome		Paul Makes Contact with the Roman Jews
28:17-22	28:17-31	28:17-22	28:17-20	28:17-20
			28:21-22	28:21-22
				Paul’s Declaration to Roman Jews
28:23-29		28:23-29	28:23-27	28:23-27
				(26-27)
			28:28	28:28
		Conclusion	28:29	Epilogue
28:30-31		28:30-31	28:30-31	28:30-31

READING CYCLE THREE (from “A Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 28:1-6
¹When they had been brought
safely through, then we found out that the island was called Malta. ²The
natives showed us extraordinary kindness; for because of the rain that had set
in and because of the cold, they kindled a fire and received us all. ³But
when Paul had gathered a bundle of sticks and laid them on the fire, a viper
came out because of the heat and fastened itself on his hand.
⁴When the natives saw the creature hanging from his hand, they
began saying to one another, “Undoubtedly this man is a murderer, and though
he has been saved from the sea, justice has not allowed him to live.”
⁵However he shook the creature off into the fire and suffered no
harm. ⁶But they were expecting that he was about to swell up or
suddenly fall down dead. But after they had waited a long time and had seen
nothing unusual happen to him, they changed their minds and began to say
that he was a god.

28:1
“they had been brought safely through” This is the term sōzō (cf.
27:31) with dia prefixed. It was used regularly for someone reaching
safety (cf. 23:24; 27:44; 28:1,4). Luke even uses it for physical healing in
Luke 7:3.

The aorist passive participle
shows that Luke attributed the safety as being provided by God (passive
voice) according to His word (cf. 27:21-26).

▣ “Malta” The Phoenician sailors also
called this island Melita, which was a Canaanite term that meant “refuge.” This
was originally a Phoenician colony. It is located between Sicily and North
Africa. It is only eighteen miles long and eight miles wide, but its location
afforded great maritime commercial value. It has several good harbors.

28:2 “natives” This is literally
“barbarians.” This is not a derogatory title, but simply refers to anyone who
did not speak Greek or Latin.

NASB“extraordinary kindness”

NKJV, NRSV,
NJB“unusual kindness”
TEV“were very friendly”

This intensified phrase has the term
philanthrōpos, which is literally “lover of men” as in 27:3. The specific
care and provision given by the natives was because they saw Paul’s miraculous
encounter with a serpent on the beach. This, and other miraculous acts (cf. vv.
7-10), opened the door for evangelism! Paul always had a mind toward gospel
proclamation (cf. I Cor. 9:19-23).

28:3
“Paul had gathered a bundle of sticks” This really shows Paul’s humility.
He worked along with all the others. No elitism since the road to Damascus!

▣ “a viper. . .fastened itself on his hand”
This term’s basic meaning is “to attach.” It can mean “a bite” or “coiled
around.”

28:4
“the creature” This term for “creature” became the medical term for
poisonous snakes (cf. 10:12).

▣ “justice has not allowed him to live”
“Justice” or “Fate” was the name of one of their gods. They were expressing the
irony of the situation, similar to Amos 5:19. Verse 6 shows that the native
islanders were superstitious polytheists.

28:6 These islanders had personal
experience with the snakes on the island. Their radical change of attitude is
similar to the pagan reactions to the miraculous in Acts 14:11-13.

▣ “to
swell up” This is one of many medical terms used by Luke (cf. v. 8). It
is found only here in the NT.

NASB (UPDATED) TEXT: 28:7-10
⁷Now in the neighborhood of that
place were lands belonging to the leading man of the island, named Publius, who
welcomed us and entertained us courteously three days. ⁸And it
happened that the father of Publius was lying in bed afflicted with
recurrent fever and dysentery; and Paul went in to see him and after
he had prayed, he laid his hands on him and healed him. ⁹After this
had happened, the rest of the people on the island who had diseases were coming
to him and getting cured.
¹⁰They also honored us with many marks of respect; and when we were
setting sail, they supplied us
with all we needed.

28:7 “the leading man” This word means
some type of governmental official, literally, “the first” (cf. 13:50; Luke
19:47, “of people”; 16:12, “of a city”). It has been found in two inscriptions
on this island, one Greek and one Latin. Rome had allowed this island self-rule
and at some point, full Roman citizenship.

28:8 “lying in bed afflicted with
recurrent fever and dysentery” Malta was known for its fever which
came from microbes in their goats’ milk.

▣ “laid his hands on him and healed him”
See Special Topis: Laying on of Hands at 6:6.

28:9 Both of these
verbs are
imperfect, which implies repeated
or continuing action in past time (indicative
mood). They kept coming. God kept healing them through Paul.

The Greek verb behind the
English translation “getting cured” is therapeuō,
from which we get the English “therapy.” The term can be used for “service” as
well as “healing.” Only a specific context can determine which one is
appropriate.

NASB (UPDATED) TEXT: 28:11-15
¹¹At the end of three months we
set sail on an Alexandrian ship which had wintered at the island, and which had
the Twin Brothers for its figurehead. ¹²After we put in at Syracuse,
we stayed there for three days. ¹³From there we sailed around and
arrived at Rhegium, and a day later a south wind sprang up, and on the second
day we came to Puteoli. ¹⁴There we found some
brethren, and were invited to stay with them for seven days; and thus we came to
Rome. ¹⁵And the brethren, when they heard about us, came from there
as far as the Market of Appius and Three Inns to meet us; and when Paul saw
them, he thanked God and took courage.

28:11 “an Alexandrian ship” This was
probably another large grain ship going to the Bay of Naples from Egypt (cf.
27:6,38).

▣ “ship which had wintered at the island”
The Mediterranean Sea was too stormy to navigate during the winter months. The
shipping lanes opened back up in late February or March.

▣ “the Twin Brothers for its figurehead”
This refers to Zeus’ twin sons, Caster and Pollox. They were the patrons of
sailors in the Roman pantheon. Poseidon had given them power and control over
wind, waves, and storms. Their special constellation was Gemini. Apparently
there was a carving of them on the bow, two little elf-like men.

28:12 “Syracuse” This was the
principal city of Sicily located on the eastern coast. This port was eighty
miles north of Malta.

28:13 “sailed around” The ancient
uncial manuscripts א (Siniaticus), and B (Vaticanus) have “weighing anchor,”
which was a technical sailing term (so characteristic of Luke), but other
ancient manuscripts P⁷⁴, א^c, and A have “passing by,” like
16:8.

▣ “Rhegium” This is the city at the
southwestern tip of Italy.

▣ “Puteoli” This was the grain
importing center for Rome in the Bay of Naples. They traveled about 180 miles in
two days.

28:14 “There we found some brethren”
There were existing Christian congregations in Italy (cf. v. 15) and Rome who
embraced Paul.

28:15 “Market of Appius” This was the
end of the barge trip from the south of Italy and the beginning of the great
Roman highway called the Appian Way. It was forty-three miles to Rome.

▣ “Three Inns” This was a rest stop
about thirty-three miles from Rome.

▣ “Paul. . .took courage” Paul
apparently had become discouraged again. He seems to have been prone to this.
Jesus appeared to him personally several times to encourage him.

NASB (UPDATED) TEXT: 28:16
¹⁶When we entered Rome, Paul was
allowed to stay by himself, with the soldier who was guarding him.

28:16 “When we entered Rome” This was
not the way Paul expected to come to Rome. But, this was God’s way to arrange
for Paul to speak to the Roman governmental, military, and religious leaders.

▣ “Paul was allowed to stay by himself with
the soldier who was guarding him” Paul was placed under house arrest. The
testimony of the officer who brought him was instrumental in this decision.

NASB (UPDATED) TEXT: 28:17-22
¹⁷After three days Paul called
together those who were the leading men of the Jews, and when they came
together, he began saying to them, “Brethren, though I had done nothing
against our people or the customs of our fathers, yet I was delivered as a
prisoner from Jerusalem into the hands of the Romans. ¹⁸And when they
had examined me, they were willing to release me because there was no ground for
putting me to death. ¹⁹But when the Jews objected, I was forced to
appeal to Caesar, not that I had any accusation against my nation. ²⁰For
this reason, therefore, I requested to see you and to speak with you, for I am
wearing this chain for the sake of the hope of Israel.” ²¹They said
to him, “We have neither received letters from Judea concerning you, nor have
any of the brethren come here and reported or spoken anything bad about you. ²²But we desire to hear from you what your views are; for concerning this
sect, it is known to us that it is spoken against everywhere.”

28:17
“Paul called together those who were the leading men of the Jews” This
was Paul’s standard approach (cf. Rom. 1:16; 2:9). He explains his current
circumstances and opens the door for a gospel presentation.

28:18-19 Here again Luke’s apologetic
purpose can be clearly seen! Christianity was not a threat to the Roman
government.

28:19 “the Jews objected” This
phraseology seems strange spoken to Jewish leaders in Rome. Luke uses
Ioudaios (Jews) in two senses.

1. nationality – 2:5,11; 9:22; 10:22,28; 11:19; 13:56; 14:1; 16:1,3,20; 17:1;
17:10,17; 18:2,4,5,19; 19:10,17,34; 20:21; 21:21,39; 22:3,12; 24:5,9; 24:24,27;
25:8,9,24; 20:7; 28:17

2. those who had eyewitness knowledge of the last week of Jesus’ life – 2:15;
10:39

He also used it in different evaluations.

1. in a negative sense – 9:23; 12:3,11; 13:45,50; 14:2,4,5,19; 17:5,13;
18:12,14,28; 19:13,14,33; 20:3,19; 21:11,27; 22:30; 23:12,20,27; 24:19;
25:2,7,10,15; 26:2,21; 28:19

2. in a positive sense – 13:43; 14:1; 18:2,24; 21:20

Possibly the best text in Acts which shows the different connotations of this
term is 14:1-2.

28:20 “for the sake of the hope of Israel”
Paul is addressing these Jewish leaders in such a way as to establish a
relationship with his audience. He tries to find a common ground with these
Jewish leaders in “the hope of Israel.” For Paul, that referred to Jesus, for
them, the Promised Coming One, the Messiah or possibly to the resurrection!

28:21 This lack of information about
Paul is surprising in light of Paul’s ministry on three mission journeys and the
events and rumors in Jerusalem.

28:22 It is obvious that the news
about Jesus was spreading and that many were responding to the gospel. In Jewish
circles this was not good news! However, these Jewish leaders were willing to
give Paul a hearing.

▣ “This sect” See Special Topic: Jesus
the Nazarene at 2:22.

NASB (UPDATED) TEXT: 28:23-29
²³When they had set a day for
Paul, they came to him at his lodging in large numbers; and he was explaining to
them by solemnly testifying about the kingdom of God and trying to persuade them
concerning Jesus, from both the Law of Moses and from the Prophets, from morning
until evening. ²⁴Some were being persuaded by the things spoken, but
others would not believe. ²⁵And when they did not agree with one
another, they began leaving after Paul had spoken one parting
word, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, ²⁶saying, ‘Go to this people and
say, You will keep on hearing, but will not understand; And you will keep on
seeing, but will not perceive; ²⁷For the heart of this people has
become dull, And with their ears they scarcely hear, And they have closed their
eyes; Otherwise they might see with their eyes, And hear with their ears, And
understand with their heart and return, And I would heal them.‘ ²⁸Therefore
let it be known to you that this salvation of God has been sent to the Gentiles;
they will also listen.” ²⁹[When he had spoken these words, the Jews
departed, having a great dispute among themselves.]

28:23 “they
came. . .in large numbers. . .from morning until evening” Paul explained
the Christian faith to these Jews all day! What a marvelous opportunity.

▣ “the kingdom of God” This was the
central theme of Jesus’ preaching and teaching (parables). It is a present
reality in the lives of believers and a future consummation of God’s reign over
all the fallen earth (cf. Matt. 6:10). This phrase is obviously not related to
Israel only, but it was an integral part of Israel’s hope (cf. v. 20). See
Special Topic at 1:3.

▣ “the Law of Moses and from the Prophets”
This is two of the three divisions of the Hebrew canon (see Special Topic at
13:15 and the note at 24:14) which stood for the entire OT (cf. Matt. 5:17;
7:12; 22:40; Luke 16:16; 24:44; Acts 13:15; 28:23). Paul’s methodology
(Christological typology and predictive prophecy) was to set the OT texts
alongside the life of Jesus.

28:24 This reflects the mystery of the
gospel. Why some believe and some do not is the mystery of a sovereign God and
human free will.

In one sense Paul’s ministry to the Jewish leaders in Rome is a microcosm of
Paul’s ministry. He first shared with the Jews. He shared Jesus’ fulfillment of
OT Scriptures. Some believed, but most did not. This too, was predicted in the
OT (cf. Isa. 6:9-10).

28:25-27
“The Holy Spirit rightly spoke through Isaiah” This reveals Paul’s view
of the mystery of Israel’s unbelief! The quote in verses 26-27 is from Isa.
6:9-10. Jesus used this verse often of human unbelief (cf. Matt. 13:14-15; Mark
4:12; Luke 8:10; John 12:39-40). By this time Paul had already penned Romans
9-11 (why has Israel rejected her Messiah?). Israel of the OT would not/did not
fully believe either. There was a remnant of faith, but a majority of unbelief.

SPECIAL TOPIC: THE REMNANT, THREE SENSES

28:28 “this salvation of God has been sent to
the Gentiles” This may be an allusion to Psalm 67, especially v. 2. This
universal aspect of Christianity is what caused the riot in Jerusalem and was an
ongoing problem for many Jews. This is logical from Gen. 1:26,27; 3:15; 12:3. It
was prophesied in Isaiah, Micah, and Jonah. It is clearly stated as God’s
eternal plan by Paul in Eph. 2:11-3:13! See Special Topic at 1:8.

▣
“they will also listen” This is the truth of Romans 9-11. The Jews
rejected the Messiah because He did not fit their expectations and because the
gospel opened the door of faith to all people.

The NT issue really is not Jew vs. Gentile, but believer vs. unbeliever. The
issue is not who is your mother, but is your heart open to God’s Spirit and
God’s Son?!

28:29 This verse is omitted in the
ancient Greek manuscripts P⁷⁴, א, A, B, and E. It does not appear in
any Greek manuscript before P, which dates to the sixth century
a.d. UBS⁴ rates its
exclusion as “A” (certain).

NASB (UPDATED) TEXT: 28:30-31
³⁰And he stayed two full years in
his own rented quarters and was welcoming all who came to him, ³¹preaching
the kingdom of God and teaching concerning the Lord Jesus Christ with all
openness, unhindered.

28:30 “two full years” This was
possibly

1. the normal period of time required to see the Caesar

2. the time needed to get new papers from Festus

3. the mandatory waiting period for witnesses from Asia or Jerusalem

4. close to the legal statute of limitations

It was during this time that Paul wrote his prison letters (Colossians,
Ephesians, Philemon, and Philippians).

▣ “in his own rented quarters” Paul
had some source of income.

1. he worked at tent making or leather working

2. he was helped by churches (Thessalonica and Philippi)

3. he had some inherited funds

▣
“welcoming” Luke uses this term often with the connotation of “heartily
welcome” (cf. 18:27; 28:30 and
paradechōmai in 15:4). It is used of the crowd welcoming Jesus in Luke
8:40 and 9:11. It is used of welcoming the gospel as preached by Peter in Acts
2:41.

▣ “all
who came”
This was the problem. Paul’s gospel had a universal reach. It was “good news”
for all humans, not just Jews!

28:31 “preaching. . .teaching” The
early, post-apostolic church made a distinction between these two ways of
presenting truth. The

body of sermons recorded in Acts (Peter, Stephen, Paul) is called the
Kerygma (proclamation, cf. 20:25; 28:31; Rom. 10:8; Gal. 2:2; I Cor. 9:27;
II Tim. 4:2), while the teaching of Jesus interpreted in the Epistles is called
the Didache (teaching, cf. 2:42; 5:28; 13:12; Rom. 16:17; I Cor. 14:20).

▣ “the
kingdom of God” This was the subject of Jesus’ preaching. It refers to
the reign of God in man’s hearts now that will one day be consummated on earth
as it has been in heaven. This passage also shows that the topic is not only for
Jews. See Special Topic at 1:3.

▣ “the
Lord”
“Lord” is the translation of the Hebrew term adon, which meant “owner,
husband, master, or lord” (see SPECIAL TOPIC: NAMES FOR DEITY at 1:6). The Jews
became afraid of pronouncing the sacred name YHWH lest they take it in vain and
break one of the Ten Commandments. Whenever they read the Scriptures, they
substituted
Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this
title (kurios in Greek) to Jesus, the NT authors assert His deity and
equality with the Father.

▣ “Jesus” “Jesus” is the name given to
the baby in Bethlehem by the angel (cf. Matt. 1:21). It is made up of two Hebrew
nouns: “YHWH,” the covenant name for deity, and “salvation” (i.e., Hosea). It is
the same Hebrew name as Joshua. When used alone it often identifies the man,
Jesus of Nazareth, son of Mary (e.g., Matt. 1:16, 25; 2:1; 3:13,15,16).

▣ “Christ” “Christ” is the Greek
translation of the Hebrew Messiah (i.e., an Anointed One, see Special
Topic at 2:31). It asserts Jesus’ OT title as YHWH’s promised One sent to set up
the new age of righteousness.

NASB“with all openness, unhindered”
NKJV“with all confidence, no one forbidding
him”
NRSV“with all boldness and without
hindrance”
TEV“speaking with all boldness and freedom”
NJB“with complete fearlessness and without
any hindrance from anyone”

This verse shows that the Roman authorities did not consider Christianity
subversive or dangerous. The Greek text ends with the
adverb “unfettered” or “unhinderedly.” This seems to emphasize the
ongoing nature of the task of proclamation and the power of the Spirit.

Many have assumed, based on Acts 1:1 use of “first,” which implies more than
two, that Luke planned to write a third volume. Some even think that this third
volume may be the Pastoral Letters (I Timothy, II Timothy and Titus).

For the Greek term (parrhēsia), translated “openness” by NASB, see
Special Topic at 4:29.

DISCUSSION QUESTIONS

This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Why does Acts end with Paul still in prison? Why does it end so abruptly?

2. Why does Luke take so much time in describing Paul’s trip and stay in
Rome?

3. Why did Paul always try to witness to the Jews first?

4. Explain the difference between the Kerygma and Didache.